calf, qui ad poenitentiae immolatur falutem, which is facrificed for the falvation of penitents is the faviour himself, whofe flesh we daily feed on, whofe blood we drink." And a little after ', mentioning these words, they began to be merry, he adds, "This feast is daily celebrated, the Father daily receives the Son, femper Chriftus credentibus immolatur, Chrift is always facrificed for believers." And elsewhere he says, "Therefore the Lord is crucified, ut et nos qui credimus in eum et peccato mortui fumus, that we who believe in him, and are dead to fin, might be crucified with him." On those words, Zion fhall be redeemed with judgment, he has this note, "Non omnes redimentur, nec omnes falvi fient fed reliquiae, not all fhall be redeemed, nor shall all be faved, but the remnant, as is faid above;" meaning in Ifa. i. 9. And in another place fpeaking of fpiritual Jacob and Ifrael, whom he makes to be the first church gathered out of the people of the Jews, he fays, "Let him not fear the perfecutors, because he is redeemed by the blood of Chrift, who has called him by his name; and because of familiarity, fpecialiter appellet populum fuum, he does in a very special manner call him his -people." And having in another place f ta(ken notice of God's drying up the Red Sea, and caufing his people to walk through it, when he drowned Pharaoh and the Egyptians, he thus addreffes the Lord, "Thou therefore who hast done these things, now also those who are redeemed and delivered by thy blood, return to Zion, and to the heavenly Jerufalem, or to the church, quam tibi tuo fanguine preparafti, which thou hast prepared for thy felf by thine own blood." And elsewhere he obferves, that "they should be redeemed, qui voluerunt credere, who would believe, not with filver and money, but with the precious blood of Chrift, that they may hear by the apoftles, Grace unto you, and peace, for not for our merits, but for the grace and faith of Chrift, we are reconciled to God." He paraphrases those words ", as I have fworn that the waters of Noah, &c. thus, "To whom I have sworn, that the flood fhall in no wife be brought upon the earth, and my engagement has been hitherto kept, nor fhall it ever be made void, fo I fwear to my church, quam mihi redemi fanguine meo, which I have redeemed with my blood, that I will in no wife be angry with them whom I have mercy on." f Ib. p. 86. I. And on those words, The Redeemer shall come to Zion, he has this remark, "The meaning is, fays he, Chrift fhall come who fhall redeem Zion with his blood. But left we fhould think, omnem redimi Sion, That all Sion, or every one in Sion, is redeemed, and that the is delivered from her fins, who is defiled with the blood of the Lord, he very fignificantly adds, his qui redeunt ab iniquitate, fi voluerint agere poenitentiam, to them that return from iniquity, if they would repent; in whom our Lord's prayer is fulfilled, Father, forgive them, for they know not what they do." And in another place, having cited Mat. i. 21. Thou shalt call his name Jefus, for he shall fave his people from their fins, makes this obfervation, Qui falvator credentium, He that is the Saviour of believers is the judge of all, that he may render to every man according to his works; to the righteous rewards, to finners everlasting punishment; and the Lord and Saviour himself, he (the prophet) fays, fhall call them; or, according to the Hebrew, the Apostles and apoftolic men fhall call them, fanctum populum et redemptum a domino, qui redempti funt Chrifti fanguine, the holy people, the redeemed of the Lord, who are redeemed by the blood of Chrift." And a little Ib. p. 104. F. k Ib. p. 109. D. after after he has this note on the words, The year of my redeemed is come; "The year of my redemption cometh, that at the time in which the adverfaries are punished, Dei populus liberaretur, imo redimatur pretiofo fanguine agni, the people of God may be delivered, yea, redeemed with the precious blood of the lamb, who in the Revelation of John is faid to be lain." Thofe words in Jon. ii. 4. I will facrifice unto thee with the voice of thanksgiving, I will pay that I have vowed; which he underftands of Chrift, he paraphrases in this manner", "I who am devoured, pro falute multorum, for the falvation of many, will facrifice unto thee with the voice of praise and confeffion, offering my felf; for Chrift our paffover is facrificed, and as a priest and a fheep he offered himfelf for us. And I will confefs, fays he, unto thee, as I before confeffed, faying, I confels to thee, Father, Lord of heaven and earth; and I will pay the vows which I have made to the Lord, pro falute omnium, ut omne quod dedifti mihi non pereat in aeternum; for the falvation of all, that all which thou haft given me might not perish for ever." Defcanting upon Zeph. iii. 1. which is render'd by the feptuagint, O illuftrious and redeemed city, the dove, he has these 1 Ib. M. m Comment. in Jonam. Tom. 6. p. 57. H. I. words, words " "The illuftrious and redeemed city by the blood of Chrift, according to what is faid above, is clearly meant the church, which is called a Dove, because of the fimplicity of the multitude of believers in it." And a little after, "What is fo illuftrious as the church which is established in the whole world, fo redeemed by the blood of Chrift? And a dove, because of the grace of the Holy Spirit, ut ecclefia de gentibus congregata, as the church gathered out from among the Gentiles ?" His note on those words P. And to give his life a ransom for many, is this, "When he took upon him the form of a fervant, that he might fhed his blood for the world, he does not say, that he gave bis life a ransom, pro omnibus, fed pro multis, id eft, pro his qui credere voluerunt, for all, but for many, that is, for those who would believe." Dr. Whitby replies to this citation, by distinguishing between the will of God, that all men fhould be faved, and the effect of it, which depends on the will of man, in which refpect Chrift died not for all, but for many; as though the will of God depended on the will of man, and could be without effect; and then cites a paffage from this Father to prove, that God faves a Comment. in Soph. Ib. p. 98. C. • Ib. H. q P Comment. in Matth. Tom. 9. p. 28. A. Poltfcript, p. 572. Ed. 2. 548. |