than his God: he thus addreffes them *; "You are alfo to be pitied, with the people, who do not acknowledge Chrift figu red in the perfon of Mofes, the advocate with the Father, and the offerer up of his own foul, pro populi falute, for the falvation of the people"; by which people may very well be understood, the fpecial and peculiar people of God's elect, of whom the people of Ifrael was a type and figure. Befides, in fome places, Tertullian manifeftly restrains the death of Chrift, and the benefits of it to fome perfons only, to the church, and to believers. Thus having cited Deut. xxxiii, 17. His glory is like the firfling of his bul lock; and his horns are like the horns of unicorns; with them he shall push the people together to the ends of the earth, gives this interpretation of the words, "not the Rhinoceros, which has but one horn, is intended; nor the Minotaurus, which has two horns; but Chrift is fignified hereby: a bullock is he called, because of both his dif pofitions, aliis ferus ut Judex, aliis manfuetus ut falvator, to fome fierce as a judge, to others mild as a Saviour, whofe horns would be the extremities of the crofs.--Moreover, by this vertue of the cross, and being horned in this manner, nunc ventilat per fi

k Adv, Marcion. 1. 2. c. 26. p. 474,

1 Ib. 1. 3. c. 18. p. 192, 193. –

H 3

dem,

dem, he now pushes all the nations, by faith, taking them up from earth to heaven, and by the judgment, will then push them, cafting them down from heaven to earth." And a little after, in the fame place, speaking of the brazen ferpent, he fays, That "it defigned the vertue and efficacy of our Lord's cross, by which the ferpent, the Devil, was made publick, and to every one that is hurt by the fpiritual ferpents, intuenti tamen et credenti in eam, only looking upon it, and believing in it, healing of the bites of fin and falvation are immediately pronounced." And fo, as he obferves in another place", quod perierat olim per lignum in Adam, id reftitueretur per lignum Chrifti, what was of old loft through the tree in Adam, that is restored through the trie of Christ." Again, he obferves ", that the Apostle fays, That we are reconciled in his body through death, on which he thus defcants; "Yea, in that body in which he could die through the flesh, he died, not through the church, plane propter ecclefiam, but verily for the church, by changing body for body, and that which is fleshly for that which is fpiritual." M. Daille has produced a paffage or two from this writer, in favour of the univerfal extent of Chrift's death and

m Adv. Judaeos, c. 13. p. 226.

n Adv. Marcion. 1. 5. c. 19. p. 613.

ང་

pag. 765.

redemption

redemption, in which not one word is mentioned concerning either of them; and only declare, That man was not originally made to die, that God is not negligent of man's falvation, that he defires his reftoration to life, willing rather the repentance than the death of a finner; which, as they do not militate against the doctrine of particular, fo cannot ferve to establish that of general redemption.

Two Teftimonies from Hippolitus, bishop of Portua, a difciple of Clement of Alexandria, and a martyr, who is faid to flourish about A. D. 220. are next cited at fecond hand the first of which is, that "the God of the univerfe became man for this purpose; That by fuffering in paffible flesh, our whole kind, which was fold unto death, might be redeemed;" i. e. from death, a corporal death; the general refurrection from the dead being thought to be the fruit of Chrift's fufferings and death, The other is, That the Son of God, through flesh, naturally weak of himself, wrought out the falvation of the whole; which may be understood of the falvation of the whole body of Chrift, the church, or of every one of his people, his sheep, his children, and his chofen, and not of every individual of mankind; fince all are

not faved, as they undoubtedly would be, if Chrift had wrought out the falvation of all.

NUMB. VIII.

ORIGENES ALEXANDRINUS.

A. D. 230.

Rigen is reprefented as holding, that

r

Chrift fuffered and died for the falvation of all rational creatures, in heaven and in earth, Devils as well as men; and that all in the iffue will be faved: and there are paffages in his writings which favour this notion. Could our Univerfalifts give into, and prove fuch an affertion, That all mankind will be faved, the controversy about general redemption would foon be at an end. It is no wonder that a writer, who had imbibed fuch a notion, should express himfelf in very general terms about the fufferings and death of Chrift, and affert him to be the Saviour of all men, which is the fubftance of the citations out of him, by M. Daille: Nevertheless, as it is very probable, he was not always of this mind; and it

a Vid. Hieron. ad Avitum, Tom. 2. p. 52.

Vid. Comment. in Rom. 1. 5. fol. 179. B. et Comment. in Joannem. p. 38.

Apol. p. 765, &c.

is

is certain, that when this notion of his was not in view, he fays many things which not only contradict that, but very much countenance the doctrine of particular redemption, as will appear from the following obfervations.

1. He exprefly affirms, That the fufferings and death of Chrift are of no use and fervice to fome perfons; and that the fruit and effect of them only belong to others, whom he defcribes; his words are thefes: "The fufferings of Chrift, indeed, confer life on them that believe, but death on them that believe not: for though the Gentiles have falvation and juftification by his cross, yet is it deftruction and condemnation to the Jews; for fo it is written in the gospel; This child is born for the fall and rifing again of many." And in another place; "if any would be faved, let him come to the house, fays he, in which the blood of Chrift is for a fign of redemption; for with them who faid, his blood be upon us and upon our children, Chrifti fanguis in condemnatione eft, the blood of Chrift is for condemnation; for Jefus was fet for the fall and rifing again of many; and therefore, to them that Speak against his fign, efficitur fanguis ejus ad poenam, his blood is for punishment; but

s In Lev. Homil. 3. fol. 57. D.

In Jofua. Homil. 3. fol. 152, 153. L

to