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- Cyprian
The
CAUSE OF GOD AND TRUTH.
Part 4
Chapter 2—Of Redemption
writers, in one of the passages cited, signifies that, there is hope of salvation for men in Christ: which is not at all
against us; for hope is not taken away, but established upon better grounds by the doctrine of particular, than by that of
general redemption; since according to the latter, all men are indeed redeemed by Christ, but it was possible that none
might be saved by him; whereas the former secures the certain salvation of all the redeemed ones: and in the other of
them he suggests, that the anger, hatred, and threatenings of God, are for the good of men, and in order to move upon
them, and bring them to that which is right and good; but not a word does he say concerning the death of Christ, and
redemption by it. The second of these authors referred to, explains the text in Romans 9:21, one vessel to honor, and
another to dishonor, thus, "not that God makes some good and others evil, but that is to be understood of the power
God has of doing what he will." Nor do we say that God makes any man evil, but that man made himself so; though
we think none are good but whom God makes good. This writer indeed suggests, that it is the will of God that all men
should be good, virtuous, and faithful, which is true of his approving but not of his determining will; and also
intimates that all the good things of God are common to all, which in some sense holds good of the common bounties
of providence, but not of the riches of grace. The third proposes a pagan objection, formed thus; "If Christ came to be
the Savior of mankind, why does he not, with equal bounty, deliver all alike?" This objection, supposes, that according
to the Christian scheme, all men were not delivered or redeemed by Christ. Arnobius answers to it, not by asserting a
deliverance or redemption of every individual of mankind, but by putting another question thus, "Does not he equally
deliver, who equally calls all?" In which he argues indeed, from the extent of the call to the extent of the deliverance;
but then the call he speaks of seems to be not of every individual person, but of some of all sorts; a grant from Christ
of coming to him to some of all sorts, sublimibus, infimis, servis, faeminis, pueris, "high and low, servants, women,
and children;" which are his own words;[15] and consequently the deliverance he argues from hence must be only of
some of all sorts; which is what we contend for.
ENDNOTES: