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Uftin Martyr, in many places of his wri
deach, and sacrifice of Christ, and redemption by him, to certain persons whom he describes by repenting finners, believers, &c. as when he says ", that Christ « was born according to the will of God the Father, υπες των πιςευονίων ανθρωπων, for men that believe ; ” that is, in order to procure salvation, and obtain eternal redemption for such persons, as he elsewhere explains it, saying ', that he “became man of a virgin, according to the will of the Father, Umeg owIneles TW THIS EUOVTWV Qulw, for the salvation of them that believe in, bim." And in anocher place ", having cited Ifa. xxxiji. 16. Bread jhall be given him, he observes, “That this is a prophecy concerning that bread which our Christ hath delivered to us in commemoration of his being embodied, δια τες πισευοντας τις αυθον, δι' ες και παθετος γέγονε, for the fake of them that believe in him, for whom also be became subject to sufferings.” And elsewhere he says ", that “ the offering of fine flower for the leper was a figure of the bread of the eucbarift which Jesus Christ our Lord hath delivered unto us to do in commemoration of his sufferings; which he endured, υπερ των καθαue 9μενων τας ψυχας απο πασης πονηe ας ανθρωπων, for thofe men obole fouls are purified from all inquity;” and this he supposed was done by the blood of Christ'; for more than once explaining that text in Gen. xlix. 11. He washed his garments in wine, and his clothes in the blood of grapes, he says", it “foretold, and manifestly declared the sufferings which Christ should endure, δι' αιματος καθαιρgν τες πιςευοντας αυτω, purifying by his blood them that believe in bim." These he often intimates, share the benefits of Christ's blood, sufferings and death ; “ as, says he ”, the blood of the pasfover saved them that were in Egypt, so the blood of Chrift, τες πιςευοντας ρυσεται εκ θα v218, delivers from death those that believe. In like manner he afferts, that Christ was an offering or facrifce, υπερ πανίων μετανοειν βελομενων αμαρτωλων, for all inners that are willing to repent.” Yea", that amandaγην δε το θαναθε τοις μεταγινωσκοσιν απο των φαυλων η πιςευασιν αυτω εργαζεται, he has
| Ib. 2. p. 96.
k Apolog. pro Chriftian. 1. p. 45. m Dialog. cum Tryph. p, 296, 297.
Dialog. cum Tryph. p. 259, 260,
• Pro Christian. Apolog. 2. p. 74 Dialog. cum Tryph. p. 273.
Dialog. cum Tryph. p. 338.
& Ib. p. 259.
wrought out deliverance from death for those that repent of their evils, and believe in him.” Now had Justin been of opinion, that Christ died for every individual of
mankind, would he have used such limi2
tations and restrictions when creating of the extent of his sufferings and death ? Monsieur Daille indeed cites some passages from him as favouring the doctrine of universal redemption; but his first instance only proves, that Christ was born and crucified, UTTE TE 72095 TW Qy@pwtw, for the generation of men, or for mankind; but not that he was born and crucified for every individual of mankind. Yustin's sense in other places is clear, and his meaning is, that Christ died for some of all forts of men; as when speaking of the scarlet thread that Rabab che harloc was directed to bind to her window, he says ', it was “a symbol of the blood of Christ, by which are faved che fornicators of old, and unrighteous persons, ex 72016 Twv edvsv, out of all nations, receiving forgiveness of fins, and finning no more." And in another place he thus expresses himself“, “as Jacob served Laban for the cattle that were spotted, and of various forms, so Christ served even to che cross, UTES TWY EX
παντος γένες ποικιλων και πολυειδων ανθρωπων, , for men of every kind, of many and various fapes, procuring 'em by his blood and the mystery of the cross. Monsieur Daille's fecond instance only declares that kind and tender manner in which God sent his Son into the world. His third sets forth Justin's sentiments concerning the Heathens, which will be consider'd in a proper place. And his fourth and last only thews, that it is the will of God that all should be saved, meaning, that all men shall be raised from the dead, against those that deny the do&trine of the resurrection; or that it is the will of God that some of all sorts should be faved, referring to the Apostle's words and fense in 1 Tim. ii. 4.
A. D. 169.
letcer the churches in Pontus, and to the church at Philomelium, as is thought, about the year 169. giving an account of the sufferings of some martyrs, and particularly of Polycarp, their former bishop; in which they take notice of the stupidity of some persons, who used their interest to prevent
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the Christians having the dead body of Polycarp given them; left leaving their crucified Christ, they should begin to worship him, ,6 being ignorant, say they “, that we can never leave that Chrift, τον υπερ της τα παντος κοσμο των σωζομενων σωτηρ μας παθοντα, τoho fuffered for the salvation of the whole world of them that are saved, nor worship any other."
This paffage Monsieur Daille y chinks makes nothing to the purpose, since it does not deny that Christ died for others besides chose who are really saved But surely if there pious Christians had believed that Christ died for all men, for them that are saved, and for them that are not saved, they would never have expressed themselves in this restrictive manner ; but would have chose to have carried the extent of Christ's sufferings and death to che utmost, when they were declaring their great regard for him, and the great benefit of salvacion men receive by him. Besides, these words manifestly show, in what sense this very antient church understood those universal phrases, the world, the whole world, and all men, in scripture, for whom Christ is said to give himself and die, and for whose fins he is said to be a propiciation ; that these design a certain number of men that are and will be saved. As
* Epift. Eccl. Smyrn, apud Eufeb. Eccl. Hift. 1.4. c. 15, p. 134. y Pag. 945: