foundation of the world : πως εν, η εν τινι πριν γενεθαι ημας η οιμαι, ει μη εν τω κυρίω, hor therefore, or in whom should it be prepared before we were, but in the Lord, who was founded for this before the world was; that we, as ftones well fitted together, might partake of life and grace from him? So it is, as any pious man may, in fome measure, understand, that, as I have before said, rifing from a death, which is but for a little while, we shall be able to live for ever; which men, who are of the earth, would never be able to do, a un weg auwvos ny wegετοιμασθείσα ημιν εν χρισω, η της ζωής και σωλη elas EλTIS, if the hope of life and falvation had not been prepared for us in Chrift, before the world was." And a little after adds ; Having life and fpiritual bleffings prepared, before the world, for us in the word, according to election: fo we can have not a temporary life, but, for the future, continue alive in Chrift. Moreover, feeing, weg 78των, η ζωη ημών τεθεμελιωίο ή ητοιμος εν xe.sw, before thefe our life was founded and prepared in Chrift; (for it was not proper that our life fhould be founded in any other. than in the Lord, who exifted before the world was, and by whom the worlds are made) hence that being in him, we shall alfo inherit eternal life. For God is good, Athanaf. ib. p. 447. r and 13 Και η and being always good, wills this, knowing H an an Apostle, according to the good pleasure of bis will." And elsewhere, he affirms, That the foundation of true religion is more ancient than the prophets, and even from eternity for fpeaking of the times in which they prophefied, he fays, "Not that they laid the foundation of godliness, nv jag προ αυτών και αει ην, και πως καταβολής κόσμος, ταύτην ημιν ο θεα εν χρισω προοίμασεν, for it was before them, and always was, yea, even before the foundation of the world; this God before prepared for us in Chrift." And in another part of his writings ", where he is giving an account of the epistle to the Ephefians, he obferves, That "the Apostle, in the beginning of it, fhews, that the myftery, refpecting us, is not new; but that, εξαρχης και καταβολης κοσμε είναι ταυτην ευδοκιαν το θεό, ωςε τον χριςον υπέρ ημών παθείν is nμas ow Invoi, from the beginning, even κι ημας. from the foundation of the world, this was the good will and pleasure of God, that Chrift Should fuffer for us, and that we should be faved." And in his abridgment of the epiftle to Titus, he has thefe words, "The Apostle, fays he, in the first place, gives thanks to God for his piety, and fignifies that faith in Chrift was not a new thing, αλλ' εξ αιώνος ητοιμάθη και επηγγέλθαι παρα 78 Des Tavlny, but that this was from eternity De fynodis Arimin. & Seleuc. p. 871. "Synopf. Sacr. Script. Vol. II. p. 145. Ib. p. 151. pre prepared and promifed by God." Thus did this brave champion for truth, at once both honour the Father and the Son, by afferting the fpecial and early provifion of grace, life and falvation, made in Chrift by the Father before the world began; and by. proving and maintaining the eternity and proper Deity of the Son, his undertaking, from eternity, to fuffer for us, and the fatisfaction he has made, in time, for fin, to the justice of God. Dr. Whitby refers to one paffage in this writer, in favour of free-will, which will be attended to under that article. NUM B. XII. HILARIUS PICTAVIENSIS, A. D. 360. Hilary, bishop of Poitiers, in France, a was banished for his orthodoxy, A. D. 354. and died A. D. 371. It appears from his writings which remain, That he held that there is an election of particular perfons to the heavenly glory; and that the number of God's elect is determinate and certain having cited those words in Ifa. lxv. 15. which he reads thus: Ye shall ▾ Discourse on the five points, p. 97. Ed. 2. 95. a Dallaei, Apolog. p. 783. E leave leave your name with joy to my chofen. He obferves, That "the fpeech is to carnal Ifrael, with refpect to time to come, who are upbraided that they fhould leave their name to the elect of God. I enquire, What is that name, to wit, Ifrael, to whom the word was then? Moreover, I ask, Who is Ifrael now? The Apoftle truly teftifies, That they who are in the Spirit, and not in the letter, who walk in the rule of Christ, are the Ifrael of God." And having mentioned the text on Deut. xxxii. 9. Jacob is the portion of the Lord, and Ifrael the lot of bis inheritance. He adds, "This was chofen to an eternal inheritance; and because he was the Lord's portion, therefore the rest were reckon'd as unknown; for these were chofen by the privilege of the portion": Which must be understood as before, not of literal, but myftical Ifrael; fince they are faid to be chofen to an eternal inheritance; and that there is a certain number of perfons thus chofen, he clearly afferts, when he fays, "We are all, in one, Abraham; and by us, who are all one, coeleftis ecclefiae numerus explendus, the number of the heavenly church is to be filled up; wherefore every creature waits for the revelation of the children of God; therefore it groans together Hilar. de Trinitate, 1. 5. p. 56. and |