a nafius: but inafmuch as M. Daille has i Contr. Arian. Orat. 3. p. 377. Vol. I. ! Synod. Nic. contr. Arian. Decret. p. 262. fering it a facrifice for all, he might reconcile to the Father, πανίως ημας, όσοι φόβω θανατο, δια παντα το ζην, ενοχοι ημεν δέλειας, all us, as many as through fear of death, were all our life time fubject to bondage." And a little after, in the fame page, he has these words, "The Word was made flesh that he might offer it for all, nuas ex T8 TEMA10 αυτο μεταλάβοντες θεοποιηθέναι δυνηθώμεν, that we partaking of his spirit might be made like unto God." Again he obferves", that, "as Chrift being man is God, fo being God became man, και σώζει τις πιςευονίας εν av poπs μopen, that he may fave those that believe in the form of man." Moreover, and what is full against the universal scheme, having cited the text in Mal. iv. 2. To you that fear him shall the fun of righteousness arife, he makes this remark on it", & jaz πανίων (ημερα) αυτη, αλλα των αποθανόντων In aμaplix, {worlcov de Tw new, for this day does not belong to all, but to them who die to fin, and live unto the Lord" By which he means not the day of the week he calls the Lord's day a little before; but the day of grace, which the fun of righteousness makes when he arifes and appears to any in a fpiritual faving way, and which is fpecial and peculiar to fome perfons only. m De Salutar. Advent. Chrift. p. 639. n De Sabbat. & Circumcif. p. 968. NUM B. NUMB. XV. MACARIUS AEGYPTIÙS. A. D. 350. MAcarius was an Egyptian Monk, a difciple of St. Anthony: There are fifty Homilies of his remaining, out of which M. Daille has a fingle paffage for general redemption; in which Macarius afferts", that "Chrift would have all men partake of the new birth, because he died for all, and calls. all to life;" but this he could not mean of every individual man, becaufe every one is not called to that life. Befides, there are. feveral things faid by him, which fhew, that he thought, that Chrift came into the world and fuffered, and died for believers only; for when he obferves, that "it pleafed the Lord at his coming to fuffer for all, and to purchase them with his own blood, he adds, and to put the heavenly leaven of goodness, Tais @isais Juxais, into believing fouls, humbled under fin." And again', "for this cause the Lord came, that he might vouchsafe those spiritual good things, τις αλήθως πιςεύοντας εις αυτόν, to thole that truly believe on him." And in another place, "We ought, fays he, to labour and strive very much, for it is not juft, that the bridegroom fhould come to fuffer and be crucified for thee; and the bride, di' nv o vμpi Taegyevero, for whofe fake the bridegroom came, fhould rejoice and dance." Having elsewhere mentioned the words of the Baptift, Behold the lamb of God, which taketh away the fin of the world, he obferves, that he alone fhews this mercy to men, TOIS MISEU801V Aura, that believe in him, because he redeems from iniquity; and to them that always wait and hope, and feek without ceafing, he bestows this unspeakable falvation.' And in another place he has this Note on the fame words ", "Behold the lamb of God which taketh away the fin of the world, της ψυχής δηλονότι, πιςεύσασης αυτώ, namely, of the foul that believes in him, and loves him with all the heart." f Homil. 27. p. 16. Homil. 2. p. 11. Hom. 44. p. 216. Nu MB. NUMB. XVI. HILARIUS PICTAVIENSIS. A. D. 360. Hilary of Poitiers abounds in general expreffions of God's good will to man, of the univerfal offer and invitation to all in the external miniftry of the word, and of Chrift's affuming human nature, and coming into the world for the redemption and falvation of all, many of which are cited by M. Daille. But it is easy to observe, that he sometimes means by these phrafes, not the Spiritual and eternal redemption and falvation of men, but their refurrection from the dead. There is a remarkable paffage of his to this purpofe, in which he diftinguishes the falvation of fome from others, by virtue of Christ's redemption; "all flesh, he fays', is redeemed by Chrift, that it may rife again, and that every one might ftand before his judgment feat; yet all have not equal honour and glory of rifing again; to whom therefore only refurrection and not change is given, they are faved to nothing; in anger fhall those people be led, to whom the falvation of the refurrection is appointed for Apolog. p. 783. b Hilar. Enarrat. in Pfal. 55. p. 386. the |