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after ' he has this note on the words, Tbe year of my redeemed is come;
“ The year of my redemption cometh, that at the time in which the adversaries are punished, Dei populus liberaretur, imo redimatur precioso fanguine agni, the people of God may be delivered, yea, redeemed with the precious blood of the lamb, who in the Revelation of John is faid to be sain.” Those words in Jon. ii. 4. I will sacrifice unto thee with the voice of thanksgiving, I will pay that I have vowed; which he understands of Christ, he paraphrases in this manner“, “ I who am devoured, pro falute multorum, for the salvation of many, will facrifice unto thee with the voice of praise and confession, offering my self; for Christ our pafsover is sacrificed, and as a priest and a sheep he offered himself
for us. And I will confess, says he, unto thee, as I before confessed, saying, I confess to thee, Father, Lord of heaven and earth; and I will pay the vows which I have made to the Lori, pro salute omnium, ut omne quod dedifti mihi non pereat in aeternum ; for the salvation of all, that all which thou hast given me might not perish for ever." Descanting upon Zeph. iii
. 1. which is render'd by the Jeptuagint, O illustrious and redeemed city, the dove, he has chese
1 Ib. M.
Comment. in Jonam. Tom. 6. p. 57. H. I.
words “, “ The illustrious and redeemed city by the blood of Christ, according to what is faid above, is clearly meant the church, which is called a Dove, because of the fimplicity of the multitude of believers in it.” And a little after , " What is so illustrious as the church which is established in the whole world, fo redeemed by the blood of Christ? And a dove, because of the grace of the Holy Spirit, ut ecclesia de gentibus congregata, as the church gathered out from among the Gentiles?” His note on those words P, And to give his life a ransom for many, is this, “When he took upon him the form of a servant, that he might shed his blood for the world, he does not say, that he gave bis life a ransom, pro omnibus, sed pro multis, id est, pro his qui credere voluerunt, for all, but for many, that is, for those who would believe.” Dr. Whitby a replies to this cication, by distinguishing between the will of God, that all men should be saved, and the effect of it, which depends on the will of man, in which respect Christ died noc for all, but for many; as though the will of God depended on the will of man, and could
Sc be without effect; and then cites a paffage from this Father to prove, thac God saves
Comment. in Soph. Ib. p. 98. C. o Ib. H. P Comment, in Matth. Tom. 9. p. 28. A. 9 Postscript, p. 572. Ed. 2. 548.
none without their will, which no body denies; for God makes his people willing in the day of his power. Again, he elsewhere says !, “ We were by nature children of wrath as others, et omnes sancti ab ira fanguine Christi redempti sunt, and all the saints are redeemed from wrath by tbe blood of Christ.”. Again he observes“, that “without the blood of the Lord Jesus no man can draw nigh to God, because he is our peace --- and if Christ is pax credencium, the peace of believers, whoever is without
peace consequently hath not Chrift.” And elsewhere speaking of the seal of the Spirit, he says, “ He that is sealed so as to keep the seal, and shew it in the day of redemption pure and fincere, and in no part damaged, may be able, because of that, to be numbered, cum his qui redempii sunt, with them that are redeemed." And on those words, the grace of God bath appeared to all men, he has this remark, “ There's no difference of free and bond, of Greek and Barbarian, of circumcised and uncircumcised, of men and women, but we are all one in Christ, we are all called to the kingdom of God, we are all after the offence reconciled to our Facher, not by our merits, but by the grace of the
* Comment. in Eph. p. 93. C. . s Ib. p. 94. B.
Ib. p. 100. K. u Comment. in Tit. p. 112. B.:
Saviour ;” where it is plain, by all men he understands persons of every sex, rank and condition. And a little after, says he w,
Rightly therefore Christ Jesus our great God and Saviour, hath redeemed us by his own blood, uc fibi Christianum populum peculiarem faceret, that he might make for bimbelf a peculiar Christian people.” More passages of the like nature might be produced, buc these may
suffice. As for the many citations by Monsieur Daille * out of Maximus Taurinenfis, I take no nocice of, because the sermons from whence they are taken are incertae fidei, of
doubtful credit ”, and out of them many ľ things are ascribed to different auchors.
♡ Ib. C. D.
Pag. 826, &c.
Of ORIGINAL SIN, the Impotence of
Man's FREE Will, and the NeCESSITY of the GRACE of GOD to every thing that is Spiritually good.
USTIN has proved the doctrine of original fin out of the writings of the Fathers that were
before him, by producing such clear testimonies of theirs, that as vous says, “It is
much to be wonder'd ar, that there were any formerly, or any now to be found, who think that this was a device of Austin's, and would persuade others fo; against these, adds he, we shall Thew, that even before the Times of Austin, Ecclesiam Dei femper in eo conspirasse, the church of God always agreed in this, that we sinned in Adam, in whose loins we were virtually contained, and by that fin deserved a privation of original righteousness, temporal death, and an eternal separation from God.” The testimonies of Voffus, besides
2 Hift. Pelag. 1. 2. Par. 1. Thef. 6. p. 150.