the fenfe of punishment, from which wrath the Apostle promises we fhall be delivered, faying, For if when we were yet finners Chrift died for us, much more being juftified by bis blood we shall be faved by him from wrath. Pro peccatoribus igitur ad falutem refurre&tionis eft mortuus, for finners therefore be died, to obtain the falvation of the refurreEtion; but thofe who are fanctified by his blood he'll fave from wrath." And in another place he fays, "This was the expectation of the faints; ut omnis caro redimeretur in Chrifto, that all flesh fhould be redeemed in Chrift, and we in him might exist the first fruits of an eternal refurrection." Befides, Hilary frequently makes ufe of limiting phrafes when he is fpeaking of the fufferings of Chrift, and redemption by him; he fays that Chrift "is appointed a mediator in himself, ad falutem ecclefiae, for the falvation of the church;" which is what he means by the houfe of David as the subject of redemption, when commenting on these words, Hojanna to the fon of David, he obferves, the "Words of praife express the power of redemption; for by Ofanna in the Hebrew language is fignified the redemption of the house of David." And a little after ', d • In Pfal. 68. p. 442. d De Trinitate, 1. 9. p. 116. e * In Matt. Can. 21. p. 308. f Ib. p. 309. "The “The high priests envied the cries of the children, and rebuke him (Chrift) for hearing them, for he was faid to come for the redemption of the boufe of David." Elfewhere he represents all as redeemed by Christ as kings of heaven, and coheirs of eternity, which can't agree with all mankind; his words are thefe, fpeaking of Christ, “ He fhall remain in the fight of God for ever, having already taken all whom he bath redeemed, in reges coelorum et cohaeredes aeternitatis, to be kings of heaven and cobeirs of eternity, delivering them as the kingdom to God the Father." With him a believer in Chrift, and one redeemed by him, is the fame. "Whoever, he fays", through his infolence, difdains, provokes, and dihonours a believer in Chrift, and one redeemed by Chrift, is not a companion of them that fear God." NUM B. XVII. BASILIUS CAESARIENSIS. A. D. 370. Bafil of Caefarea has also many expreffions of God's general goodness to men; of his nearness to them, and willingness that In Pfal. 6ọ. p. 400. h In Pfal. 118. 1. Heth. p. 480. all all of them should partake of life; and which are therefore, with others, produced by Monfieur Daille, to countenance general redemption, though there is not one fyllable concerning it in them. Nor is Bafil very favourable to the universal scheme, when he fays, God is not the God of all, but of them who are joined to him in love, as the God of Abraham, the God of Ifaac, and the God of Jacob; for if he was the God of all he would have given them a teftimony as fomething very excellent." He indeed fays, as Monfieur Daille has obferved, "the Holy Ghost calls all nations, all that dwell on the earth, to hear the Pfalm, which is no proof of the point before us; and befides, he explains all nations, and all that dwell on the earth, of the church, which he fays', is, oλental, gathered out of nations of all forts, of laws and manners." He alfo fpeaks of Chrift's giving himself a propitiation for the whole world, but in the fame place gives a plain intimation that he is to be understood of the fufficiency of Christ's blood and facrifice, to atone for and redeem all mankind; his words are these, "What can a man find of fuch a nature as he can give for the redemption of his own m Apolog. p. 792, &c. k Homil. in Pfal. 29. p. 189. Vol. I. 1 Homil. in Pfal. 48. p. 276. m Ib. foul? foul? Yet here is one thing found out, ous παντων ανθρώπων αντάξιον, worthy of all men alike, even the holy and precious blood of our Lord Jefus Chrift, which he has shed for us all." Befides, he frequently describes those who are redeemed by Chrift, by fuch characters as cannot agree with all mankind; for a little after he fays", he that is redeemed by God, who gave a propitiation for him, he indeed labours in this world, but after these things be fhall live for ever; verily he shall not fee destruction, when he fhall fee wife men die" Which can't be faid of every individual of mankind. And in another place he fays, we are all, omSEUOTES, who believe, redeemed from the condemnation of fin by the grace of God, which is through his only begotten Son, our Lord Jefus Chrift, who faid, This is my blood of the New Teftament, which is fhea for many for the remiffion of fins." Which paffage of fcripture is twice cited by him afterwards, and applied.to believers, to whom he fays, is given the remiffion of fins. Again, he obferves, that "where fpiritual, men are the authors of counfels, and the people of the Lord follow them with unanimity, who can doubt that this is by the Commu n Jb. p. 282. De Baptifmo 1. 1. c. I. p. 639. P Ib. c. 2. p. 649, 652. Epift. ad Clericos Nicopolit. Ep. 192. p. 977. Vol. 2. nication nication of our Lord Jefus Christ, 78 70 αμα αυτό ύπερ των εκκλησιών εκχέοντας, who fed his blood for the churches. NUMB. XVIII. OPTATUS MILEVITANUS. A. D. 370. OPtatus, Bishop of Milevi in Africa, wrote fix books, for the feventb is none of his, against the Donatifts in the times of the emperors Valens and Valentinianus, that is, after A. D. 364. and before A. D. 374. in which work ftands this paffage, which is cited by Monfieur Daille in favour of universal redemption; "Christ, says Optatus, is the only redeemer of fouls, D 'which the devil poffeffed before his coming; thefe Chrift our Saviour has redeemed with his own blood, as the Apoftle fays, Ye are bought with a price: It is certain that all are redeemed by the blood of Chrift." But Monfieur Daille fhould have read on, and transcribed more, when it would have appeared, that Optatus explains thefe all of all that believe; for thus he proceeds, "Chrift has not fold whom he hath re |
