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no man would be saved, God not willing his salvation. The other is this, where he makes Christ to speak thus ', “ Through the first fruits which I have assumed, I bring in my

felf all human nacure to God the Father.” But Gregory, in the place referr'd to, is shewing in what fense Christ is called the first born, and the first born from the dead, and obseryes, that the human nature which he assumed was the first fruits of all human nature, and that in his resurrection he was the first fruits of them that slept, and suggests, that not only the resurrection of Christ is a pledge, but a kind of a representation of the general resurrection, which . . is what he means when he says, that Christ brought all human nature in himself to the Facher, his human nature being the first fruits of the whole. There's another pasfage in Gregory, which, upon first light, may be thought to favour the doctrine of general Redemption more than either of these, where he says ", that “ Redemption signifies a recurn from captivity; God gave himself a ransom for those who are held under death by him that has the power of death, and seeing all were in the custody of death, he redeems all from thence by his ransom, so chac not one is left under the

* Ib. contra Eunom. 1. 1. Vol. 2. p. 25. m Ib. in Pfalm. c. 8. p. 279, 280.


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power of death, after the redemprion of every one is made ; for it is not possible that any one should be under the power of death, death it self being no more ; wherefore the whole world, according to its situation, being divided into four parts, no part of ic remains without the divine redemption;" and yer, I apprehend, he means no more than this, that as all mankind are subject to a corporal death, and are under the power of it, so they thall be delivered from it, or be raised from the dead in virtue of Christ's ransom; which, as a benefit arising from Christ's death, some allow to all mankind, who yet are not in the general scheme.



Pacianus bishop of Barcelona in Spain, died

in a very advanced age under the emperor Theodopus", and before A.D. 391. he wrote many little pieces, in one of which stands this passage, produced by M. Daille in favour of universal redemption“No artificer (says he) despises his own works, or thinks

* Hieron. Catalog. Script. Ecci. $ 115.

Pacian, contr. Novat. Ep. 3. p. 112.

with himself, that they are faults which he has made; and hence dost thou think, that Christ suffered for finners, but that he was unwilling to lose what he hath made ? But he does not say, that Christ died for all finners, and for all that he has made, but for finners, who being made by him, he was very unwilling to lose. Belides, he intimates in other places, that they are the spiritual seed and off-spring of Christ, the church, and particular persons, who are redeemed by Christ, and whom he justifies and saves. « Adam's fin, says he ?, passed upon the whole kind, as, says the Apostle, Rom. v. 12. and so hath come upon all men, therefore the righteousness of Christ must needs, in genus tranfeat, pass upon the kind or offspring; and as he by fin loft his off-spring, so Chrilt by righteousness, genus suum omne vivificat, quickens all bis own kind or off-spring. This the Apostle urges in Rom. v. 19, 21. Some will say, but the fin of Adam deservedly passed to his posterity, because they were born of bim, et nunquid nos a Christo geniti sumus, and are not we born of Cbrift? that we might be saved for his sake.” Againo, “I will yet, says he, speak more plainly, the latrer people, the poor, the mean, the humble, and modest soul, the soul deliver

P Ib. de Baptismo, p. 121.
Ib. contr. Novat. Ep. 3. p. 107.



ed by Christ, is an image of the church, hanc venit Dominus falvam facere, this the Lord came to save ; this he hath not left in hell; this is the sheep which is carried on his shoulders.” And in another place', having mentioned Rom. v. 9. We shall be saved from wrath, adds, “From wrath, indeed, which is due to sinners, for if he did not suffer the Gentile people to die, muito magis redemptum non patiecur extingui, nec abjiciec

quos magno redemit, much more be will not fuffer him that is redeemed to be destroyed, nor will be cast away those whom he has redeemed with a great price, for neither is the loss of servants light to him.”

I take no notice of Monsieur Daille's citations from the sermons of Zeno Veronensis, because no mention is made of them by the ancients, were not extant before A.D. 1508. some things in them can't agree with the times of the emperor Galienus, under whom Zeno suffered, and for the major part are a collection out of divers authors who lived almost two hundred years after his time', and therefore don't come under our confideracion.

r Ib. p. 105.

I Vid. Rivet. Critici Sacri, 1. 2. C. 19. p. 223, 224. and James's Corruption of the Fathers, Par, 1. p. 26.




A. D. 380.

Hllary the deacon, or whoever is the au

thor of the Commentaries on the epistles of the Apostle Paul, commonly ascribed to Ambrose, has furnished Monsieur Daille. wich numerous instances, urged by him, in favour of the general scheme; though the most that can be made of them is, that God wills that all men should be saved, and that Christ died for all conditionally, sub conditione fidei, provided they believe, as appears even from several of the citations made by him out of this writer. And sometimes Hilary expresses the sufficiency of the death and sacrifice of Christ for all ; chus on chose words, and being made perfeet, &c. he makes this note", “li shews what gain is his passion, quae omnibus credentibus fufficic ad salutem sempiternam, which is sufficient for all believers to everlastiug salvation.· And in another place w speaking of the offering of Christ once for all, he says,

“ This offering is once offered up, sed semper po

Apolog. p. 787, &c, u Vid. Comment. in Rom. p. 259. in 1 Tim. p. 574. et in Heb. p.650. v in Iseb. p. 632.

w Ib. p. 651,652. M 2


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