redeem all men; for thus, in once place*, he expresses himself concerning Christ; "He is free from all, nor does he give the price of redemption for his own soul, the price of whose blood poterat abundare ad universa mundi totius redimenda peccata, could abound to redeem all the sins of the whole world." Besides, it may be further observed, that the general benefit which mankind has by the death of Christ Ambrose sometimes explains of the resurrection †, though that which is to eternal life he limits to all Christians, who are the body and members of Christ. 66 SECTION XXIX. EPIPHANIUS. A. D. 390. EPIPHANIUS was bishop of Salamis §, sometimes called Constance, in Cyprus; he lived to the year 403, and wrote many things in his old age; and the chief of his writings which remain, is a large work against heresies, in which are several expressions that are agreeable to the doctrine of particular redemption; as when he calls in question the redemption of some persons, which he could not well do, if he thought that all were redeemed by Christ. Thus, speaking of the Arians, he says, "These rash men again introduce some other passages of Scripture, sowing their opinions of damnation against him who has redeemed them, eɩTEр nyoрao@noav, if so be they are redeemed." And elsewhere T having mentioned these words, Ye are bought with a price, with the precious blood of Christ, a lamb without spot and without blemish ; he adds, If therefore ye are bought with blood, ουκ υπαρχεις των ηγορασMevov, thou are not of the number of them that are bought, O Manes, because thou deniest the blood." Besides, the characters which he sometimes gives of the persons for whom Christ suffered and died, do not agree with all mankind; as when he says ** that He (Christ) in the last days vouchsafed to be in the womb of a virgin, and formed a body for himself, and was truly born, and really became man, that he might suffer in the flesh for us, and gave his life vπeρ Twv dv πроßатшv, "for his own sheep." Again ++,"He (the devil) has always heard the prophets declaring the coming of Christ, the future redemption of them that had sinned, και δια Χριστου μετανουντων, ‘and by Christ repent and he thought that he himself should obtain some mercy. Once more, citing those words, Christ hath redeemed us from the curse of the law, being made a curse for us; he makes this observation‡‡, "Christ is not the curse, but the dissolution of the curse; a blessing indeed aσI TOIS εις αυτον αληθως πεπιστευκασιν, "to all that truly believe in him; so he hath redeemed, he does not say, he hath bought." Monsieur Daille §§ has cited a single passage from this writer, as countenancing general redemption, where he says, that "Christ first offered up himself, 66 In Exod. p. 441. Vide Act. xiii. 5. that he might abolish the sacrifices of the Old Testament, by giving a more perfect, and a living one," for the whole world; which may be very well understood of the Gentiles, since the sacrifices of the Old Testament did not belong to them, but to the Jews only. As to what is cited from Asterius Amasenus, who thought, that if Judas the betrayer had not immediately laid violent hands on himself, but had fell on his knees and asked mercy, he would not have been afar off from those mercies which are shed over the whole world; this does not prove, that he thought that Christ died for all men, nor for Judas; but that he was of opinion, that had he truly repented, he would have a share in. And whereas it is also observed from him, as his sense of the parable of the man that fell among thieves, that it designs all mankind, naked of piety and virtue, and wounded by enemies, whom Moses and others looking upon, could not heal; but when the Samaritan, who is our Saviour, came, he administered healing; which may very well be allowed; without supposing healing administered to every individual of human nature, which is not true in fact. SECTION XXX. GAUDENTIUS BRIXIENSIS. A. D. 390. GAUDENTIUS was made bishop of Brixia, a city of Venice, about a. D. 390, and died after A. D. 407 †. There are some tracts of his remaining in which are several passages relating to the subject of redemption. In one place he says ‡, "We ought, according to the command of God, first to mortify the lusts of the flesh, and so receive the body of Christ, qui pro nobis servientibus in Egypto est immolatus, who is sacrificed for us that serve in Egypt." And elsewere §, "They (the Jews) not only would not receive him, but they crucified him, who therefore notwithstanding bore up the body that was assumed to die, that by rising again, through his own power, he might both show the omnipotence of his majesty; and that by removing and conquering death, vitam credentibus redderet, he might restore life to them that believe,' and condemn the complete wickedness of the crucifiers." And in another place, having mentioned Phil. ii. 8, he adds, "By a spontaneous humility, with the Father's will, he (Christ) voluntarily bore the cross, ut mors ejus fieret vita credentibus, that his death might become life to them that believe." And elsewhere ¶, on John xii. 32, he has this note, "To wit, that being lifted up on the cross, omne seculum ad suam fidem vocaturus esset, he might call every age to faith in himself;' but that he says, I will draw, omnia, all things, to myself, and not omnes, all men : by this, I think," says he, "is signified quod omnia creaturarum genera, 'that all kinds of creatures,' which were either sacrificed or dedicated to idols, Christ promised should be restored to his blessing, and consecrated to his name.' Monsieur Daille cites ** two passages from Gaudent. de Exodo, tract. 2, p. 46. Ibid. Resp. ad Paul. Diacon. tract. 19, p. 101. **Apolog. p. 808. * Apolog. p. 807, 808. + Vide Dallai Apolog. p. 808. § Ibid. tract. 7, p. 57. Ibid. tract. 12, in Joh. xii. 32, p. 78. this writer, in the first of which Gaudentius says, that Christ took the flesh of righteous men and sinners of the Virgin, and a body not only of the patriarch and prophets, sed ex totius generis humani massa, "but of the mass of all mankind;" which is very true, Christ's human nature being of the same common lump and mass with, and like to that of others, sin only excepted. But then this writer does not say, that Christ suffered in the flesh, and offered up this body for the whole lump and mass of mankind, and all the individuals of it. True it is, that in the other passage he observes, that Christ died, pro totius mundi peccatis, "for the sins of the whole world;" which is no other than the phrase used by the apostle, 1 John ii. 2, to which he doubtless refers, which he understands of Gentiles in distinction from Jews, and is the plain and obvious meaning of the apostle. With much more pertinency might be alleged another passage of this writer in favour of particular redemption, where he says, "Let us study to love Christ in the poor, who in all respects loved us; and who, as a good shepherd, laid down his life pro ovibus suis, for his own sheep; not only for the sheep, but for his own sheep." 6 SECTION XXXI. JOANNES CHRYSOSTOMUS. A. D. 390. CHRYSOSTOM often makes use of the apostle's words, who would have all men to be saved, and drops many general expressions concerning the love of God to men, and his desire of their welfare; which M. Daillet has collected together in favour of the general scheme, though there is not a word in them about the death of Christ, and redemption by it. Chrysostom does indeed say elsewhere, that "the sacrifice (of Christ) was offered for the whole nature, και ικανη παντες ην σωσαι, and was sufficient to save all." Which is not denied; but then he immediately observes, that only believers receive any advantage by it; his words are these, οι δε τη ευεργεσία χρησαμενοι οι πιστεύοντες εισι μονοι, "but they only enjoy the benefit who believe." He also says §, "The rational lamb is offered for the whole world." But then he explains the whole world by such men who are purified, are freed from error, and brought to the knowledge of the truth; for he adds, "the same hath purified the whole world, he has freed men from deception, and brought them to the truth." Indeed on those words, that he by the grace of God might taste death for all, he observes, that "this is not for believers only, but the whole world, for he died for all: What if all do not believe? He hath fulfilled his part." And again, on those words, Christ was once offered to bear the sins of many, he has this note ¶, Why does he say many and not all? επειδε μη παντες επιστευσαν, because all do not believe." For all indeed he died, to save all, as to his part, αντιρροπος γαρ εστιν ο θάνατος εκείνος της παντων απωλειας, 'for that death was equivalent to the destruction of all,' but he did not *Gaudent. de Natali Domini, tract. 13, p. 81. In Gal. ii. 20, tom. iii. p. 735. † Apolog. p. 808 ad 816. § In Gen. homil. 47, tom. i. p. 384. ¶ Ibid. homil. 17, p. 522. οι ELS bear, or take away the sin of all, because they would not." In all which, though he seems to intimate that Christ died intentionally to save all, and makes the effect of Christ's death depend on the will of man; yet what he says confirms the distinction so much used in this controversy, that Christ died for all men as to the sufficiency of his death for all, but not as to the effect of it; for certain it is, that Chrysostom did not think that all Adam's posterity that sprung from him, and died in him, are quickened, or made alive by Christ, in a spiritual sense; his note on those words *, For as in Adam all die, even so in Christ shall all be made alive, is this, "What therefore? tell me, do all die the death of sin in Adam? How then was Noah righteous in his generation? How Abraham? How Job? And how all others? Tell me, Shall all be quickened in Christ? Tws yɛɛvvav anayoμevot, how can they be that are led to hell? But if this is said of the body, the sense stands good; but if of righteousness and sin, not so." In some places the characters he gives of those for whom Christ died, are such as cannot agree with all mankind : If," says he t, "to dig up a church is vile and wicked, much more vaν пveνμatikov, a spiritual temple;' for man is more venerable than a church, for Christ did not die for walls, aλλa dia тovs vaOvS TOUTOUS, but for those temples." Again, "Dost thou despise aveрwлоv LOTOν, ανθρωπου πιστού, a believing man,' who when he was an unbeliever Christ did not despise? What, do I say he did not despise him? Verily, he so loved him, whilst an enemy and deformed, ως και αποθανειν υπερ αυτου, as even to die for him." Upon these words §, And I, if I be lifted up from the earth, will draw all men unto me, he has this note, TOUTEσTI KAι TOUS E§ EdVW, that is, and those of or from among the Gentiles;" by which it appears that by all, he only understood some. What he says || concerning Julian the emperor, seems to favour the doctrine of general redemption most of any thing cited from this writer, as that "he (Julian) turned from and hated his benefactor and Saviour, and who did not spare his only begotten Son, di avrov, for him." As for the imperfect work upon Matthew, which bears Chrysostom's name, it is none of his ¶; but is the performance of a much later writer; wherefore what is produced from thence does not come under our consideration. 6 As for the passages out of Severianus, cited by Monsieur Daille, the first of them only shows, that the gospel of the kingdom is published to the whole world, and is made useful to all sorts of men, which does not suppose universal redemption; and the other, that whereas all human things are fallen, Christ has took upon him all things, and by his grace renews them; which is capable of being understood in such a sense as not at all to favour that doctrine, since it cannot be thought that Christ took upon him more than he renews by his grace, and these are not all men. * 1 Cor. serm. 39, tom. iii. p. 505. † In Rom. serm. 26, ib. p. 210. Ib. serm. 27, p. 216. § In Joh. xii. 32, tom. ii. p. 840. Orat. 1, in S. Babyl, tom. v. p. 439. Vide Rivet. Critici Sacr. 1. 4, c. 1, p. 349, &c.; James's Corruption of the Fathers, part 1. p. 87. RUFFINUS was presbyter of the church at Aquileia, and died A. D. 410. He translated much out of the Greek into the Latin tongue, as Eusebius's History, and many of the writings of Origen, of whom he seemed to be a favourer, about which Jerom and he had a sharp contention. Some others of his writings are still extant, as his Invectives against Jerom, and his Exposition of the Creed; in the former of which, besides his saying*, that Christ was made man, and suffered for our salvation, and for our sins," he has these words †, "Christ died for us, and shed his blood for our redemption. Sinners indeed we are, sed de ipsius grege sumus, et inter ejus oviculus numeramur, but we are of his flock, and are reckoned among his sheep." From whence it appears, that he thought that those for whom Christ shed his blood, though they are sinners, yet are of his flock, and the sheep of his pasture; and in the latter of these pieces he thus expresses himself, "He alone who knew no spot of sin, hath blotted out the sins of all; eorum duntaxat qui sanguine ejus postes suæ fidei signassent, of them only who should mark the doors of their faith with his blood." Monsieur Daille § has a passage from this author which he thinks favours the general scheme; in which he says, "Therefore Jesus is crowned with thorns, that the first sentence of condemnation might be dissolved; he is led to the cross, and upon the tree is hung totius mundi vita, the life of the whole world." Which character is very true of Christ as the creator of all things, in whom was life, and that life was the light of men, of every man that comes into the world; and even of him as a Redeemer and Saviour, who gave his flesh for the life of the world, even the whole world of the elect; but not for the life of every individual person in the world: for it is not true in fact that Christ is the life of every man in a spiritual sense; every man is not quickened by him, and therefore this could not be Ruffinus's meaning. Besides, a little after, speaking of the water and blood which came out of Christ's side, he says, "it brought forth water, quæ credentes diluat, that it might wash believers;' and it brought forth blood, qui condemnat incredulos, that it might condemn unbelievers." So far, according to him, was Christ or the death of Christ, from being the life of the whole world in that sense. 6 Theophilus, bishop of Alexandria, was contemporary with Ruffinus and Jerom, the latter of which translated his three paschal books out of Greek into Latin, from whence M. Daille has a citation which he supposes countenances the doctrine of general redemption, and is this**, "Now also the living Wisdom of God calls us forth to celebrate the holy passover (or Easter) omnes cupiens ejus esse participes, desiring that all might be partakers of it." That is, of the Lord's supper, * Ruffin. in Hieron. Invect. 1. 1, inter Hieron. Opera tom. iv. p. 87, A. M +Ibid. 1. 2, p. 99, B. Symbolum, ibid. p. 46, C. § Page 821. ¶ Page 821. || Ibid. M. **Theoph. Pascal. 1. 3, inter Opera Hieron. tom. ix. p. 190, E. |