administered at that time; but surely it could never be the meaning of Theophilus, that it was the will of Christ that every individual person should partake of it, only all such as were proper subjects, cunctos Domini timore purgatos, all that were purified in the fear of the Lord; these were fit to attend such a solemnity, as he himself says in the same book*. Monsieur Daille might have picked out a passage more to his purpose than this, as when Theophilus says †, "that Christ uniting to himself a whole body, and a whole soul, showed in himself a perfect man, ut perfectam cunctis hominibus in se et per se largiretur salutem, that he might in and by himself give perfect salvation to all men." But his meaning cannot be, that Christ gives complete salvation to every individual of mankind, for then every man would be saved, which is not true; but that Christ, being perfect man, gives perfect and complete salvation to all men to whom he gives salvation. And it is evident that this early writer was of opinion, that the sufferings and death of Christ could not be made void, and become of no effect, by any sins or transgressions of men whatever; for speaking of Origen, and his notions, In vain," says he ‡, "he dreams that souls ascend to heaven and descend, and now they go forward, and anon tumble down below, that so they often die through innumerable falls, et Christi passio irrita fiat, and the sufferings of Christ become void;' for he who once died for us, æternam nobis victoriæ suæ lætitiam dedit, quæ nulla vitiorum mole extenuetur, hath given us the everlasting joy of his own victory, which cannot be lessened by any bulk of sins. Whereas if Christ suffered death for all men, and all men are not saved, his sufferings and death must be so far in vain and of no effect. Monsieur Daille§ next cites Synesius, who was ordained bishop of Ptolemais A. D. 411, by Theophilus of Alexandria, who only says, "that Christ ought to be crucified veρ тηs añаvτwv аμaprias, for the sin of all.” But whether he means, that it was necessary that Christ should be crucified for the sins of the Gentiles as well as Jews, for the sins of all sorts of men, for the sins of all the elect, or for the sins of every individual of mankind; which latter sense can only serve the cause for which it is brought, is not certain. This author seems to be of a later date than to come within the time proposed to be considered. SECTION XXXIII. HIERONYMUS. A. D. 390. DR. WHITBY || claims Jerom on his side the question, in proof of which he cites two passages out of him; the first is this, though not as the Doctor has cited and rendered it, which is done very imperfectly. Jerom is speaking of Christ, of whom he says, "In no wise either as an ambassador, or as a messenger, but he himself will save them, qui *Theoph. Paschal. 1. 3, inter Opera Hieron. tom. ix. p. 191, A. Ib. 1. 1, p. 185, B. receperunt salutem, who have received salvation," not by the merit of their works, but by the love of God; for God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. But if the prudent reader should with a tacit thought reply, Why are not many saved, if he hath saved them, and loved and spared his sons, and hath redeemed them with his blood, and hath undertook for and exalted them that are assumed? A plain reason is inferred from hence, "But they have not believed, and have provoked his Holy Spirit, or his Holy One; which is called in Hebrew, wp, wherefore God was willing to save them that desire, that is, to be saved, and hath provoked them to salvation, that the will might be rewarded, but they would not believe." The whole paragraph is intricate and perplexed, and the meaning of it not easy to come at; for he suggests, that many are not saved whom God has saved, and that God is willing to save all that desire to be saved, and yet they would not believe; things which are hard to be reconciled; and who the sons are God has loved, spared, and redeemed, and who the assumed ones he has undertook for, and exalted, one cannot very well know, unless he means the Jews. Such an obscure passage cannot yield much advantage to any cause. The second is wrongly translated by the Doctor thus, "John Baptist must lie when he said, Behold the Lamb of God, who taketh away the sin of the world; if there be any yet living for whose sins Christ did not suffer." Now Jerom in the place referred to is taking notice of the heresy of the Cainites, which he says was then revived, and overturns the whole mystery of Christ; for, adds he *, "it says, that there are some sins, quæ Christus non posset purgare sanguine suo, which Christ could not purge away by his blood;' and that the scars of former sins were so deep, both in bodies and minds, ut medicina illius attenuari non queant, that they cannot be lessened by his medicine." On which he observes, "What else does this mean, but that Christ died in vain? Si aliquos vivificare non potest, if there are any he could not quicken; and then follow the words referred to, "John the Baptist lies, when pointing out Christ, both by finger and voice, Behold the Lamb of God, behold him that taketh away the sins of the world; si sunt adhuc in seculo quorum Christus peccata non tulerit, if there are any yet in the world whose sins Christ could not bear." The plain and obvious sense of his words, in opposition to the heresy of the Cainites, is this, that there are no sins but the blood of Christ can purge away; nor any such wounds made by them but that can heal them; nor any persons dead in sin but he can quicken if he will; nor are there now, nor were there ever in any age, such enormous crimes committed but he could have bore; and who will deny this? The Doctor next refers us to ten other passages to the same effect, cited from Jerom in Monsieur Daille, whom he always wrongly calls Dally; and he might have said more than ten, but these, as many as they are, only express the will of God to have all men saved, and come to repentance, and the knowledge of the truth; or Christ's love to mankind, and to a lost world; and his ability; and the sufficiency of the Epist. ad Oceanum, tom. ii. p. 106, B. price of his blood to redeem the whole world; all which we own agreeable to the Scriptures of truth; and we will try, if ten or twelve, or more passages, cannot be found in Jerom's works, in which he either expressly declares, that Christ did not die to redeem all men, or limits. his redemption to certain persons, whose characters he gives; as when interpreting these words, bring hither the fatted calf, he says, "the fatted calf, qui ad poenitentia immolatur salutem, which is sacrificed for the salvation of penitents,' is the Saviour himself, whose flesh we daily feed on, whose blood we drink." And a little aftert, mentioning these words, they began to be merry," This feast is daily celebrated, the Father daily receives the Son; semper Christus credentibus immolatur, Christ is always sacrificed for believers." And elsewhere he says, "Therefore the Lord is crucified, ut et nos qui credimus in eum et peccato mortui sumus, that we who believe in him, and are dead to sin, might be crucified with him." On those words, Zion shall be redeemed with judg ment; he has this note§, Non omnes redimentur, nec omnes salvi fient sed reliquiæ, "not all shall be redeemed, nor shall all be saved, but the remnant, as is said above" meaning in Isaiah i. 9. And in another place, speaking of spiritual Jacob and Israel, whom he makes to be the first church gathered out of the people of the Jews, he says ||, "Let him not fear the persecutors, because he is redeemed by the blood of Christ, who has called him by his name; and because of familiarity, specialiter appellat populum suum, he does in a very special manner call him his people." And having in another place taken notice of God's drying up the Red Sea, and causing his people to walk through it, when he drowned Pharaoh and the Egyptians, he thus addresses the Lord, "Thou therefore who hast done these things, now also those who are redeemed and delivered by thy blood, return to Zion, and to the heavenly Jerusalem, or to the church, quam tibi tuo sanguine præparasti, which thou hast prepared for thyself by thine own blood." And elsewhere he observes**, that " they should be redeemed, qui voluerunt credere, who would believe,' not with silver and money, but with the precious blood of Christ, that they may hear by the apostles, Grace unto you and peace; for not for our merits, but for the grace and faith of Christ, we are reconciled to God." He paraphrases those words ++, As I have sworn that the writers of Noah, &c. thus, "To whom I have sworn, that the flood shall in no wise be brought upon the earth, and my engagement has been hitherto kept, nor shall it ever be made void; so I swear to my church, quam mihi redemi sanguine meo, which I have redeemed with my blood,' that I will in no wise be angry with them whom I have mercy on." And on those words, The Redeemer shall come to Zion, he has this remark ++, "The meaning is," says he, "Christ shall come who shall redeem Zion with his blood. But lest we should think omnem redimi Sion, that all Sion, or every one in Sion, is redeemed, and that she is delivered from her sins, who is defiled with the blood of the Lord, he very significantly Ep. ad Algasiam, tom. iii. p. 52, B. Ib. p. 86, 1. ** Ib. p. 88, E. * Epist. ad Damasum, tom. iii. p. 42, I. Ibid. K. Ib. p. 104, F. 66 adds, his qui redeunt ab iniquitates si voluerint agere pænitentiam, 'to them that return from iniquity, if they would repent;' in whom our Lord's prayer is fulfilled, Father, forgive them, for they know not what they do." And in another place*, having cited Matt. i. 21, Thou shalt call his name Jesus, for he shall save his people from their sins, makes this observation; Qui salvator credentium, " He that is the Saviour of believers, is the judge of all, that he may render to every man according to his works; to the righteous rewards, to sinners everlasting punishment; and the Lord and Saviour himself, he (the prophet) says, shall call them; or, according to the Hebrew, the apostles and apostolic men shall call them, sanctum populum, et redemptum a Domino, qui redempti sunt Christi sanguine, the holy people, the redeemed of the Lord, who are redeemed by the blood of Christ." And a little after† he has this note on the words, The 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 pretioso sanguine agni, the people of God may be delivered, yea, redeemed with the precious blood of the Lamb,' who in the Revelation of John is said to be slain." Those words in Jonah 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 salute multorum,for the salvation of many,' will sacrifice unto thee with the voice of praise and confession, offering myself; for Christ our passover 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 Lord, pro salute omnium, ut omne quod dedisti mihi non pereat in æternum; for the salvation of all, that all which thou hast given me might not perish for ever." Descanting upon Zeph. iii. 1, which is rendered by the Septuagint, "O illustrious and redeemed city, the dove," he has these words §, The illustrious and redeemed city by the blood of Christ, according to what is said above, is clearly meant the church, which is called a dove, because of the simplicity 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, so redeemed by the blood of Christ? And a dove, because of the grace of the Holy Spirit, ut ecclesia degentibus congregata, as the church gathered out from among the Gentiles?" His note on those words. 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 his 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** replies to this citation, 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 not for all, but for many; as though the will 6 Comment. in Isa. tom. v. p. 109, D. + Ib. M. § Ib. in Soph. ib. p. 98, C. Ib. in Jonam, tom. vi. p. 57, H, I, || Ib. H. 6 of God depended on the will of man, and could be without effect; and then cites a passage from this father, to prove, that God saves none without their will; which nobody 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 suncti ab ira sanguine Christi redempti sunt, and all the saints are redeemed from wrath by the blood of Christ." Again he observest, 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 credentium, the peace of believers,' whoever is without peace consequently hath not Christ." And elsewhere, speaking of the seal of the Spirit, he says +, "He that is sealed so as to keep the seal, and show it in the day of redemption pure and sincere, and in no part damaged, may be able, because of that, to be numbered cum his qui redempti sunt, with them that are redeemed.” And on those words, the grace of God hath appeared to all men, he has this remark§, "There is 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 Father, not by our merits, but by the grace of the Saviour;" where it is plain, by all men he understands persons of every sex, rank, and condition. And a little after, says he, "Rightly therefore Christ Jesus our great God and Saviour hath redeemed us by his own blood; ut sibi Christianum populum peculiarum facerit, that he might make for himself a peculiar Christian people." More passages of the like nature might be produced, but these may suffice. As for the many citations by Monsieur Daille ¶ out of Maximus Tauriensis, I take no notice of, because the sermons from whence they are taken are incerta fide, "of doubtful credit **;" and out of them, many things are ascribed to different authors. CHAPTER III. OF ORIGINAL SIN, THE IMPOTENCE OF MAN'S FREE WILL, AND THE AUSTIN has proved the doctrine of original sin out of the writings of the fathers that were before him, by producing such clear testimonies of theirs that, as Vossius says ††, "it is very much to be wondered at, 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 so; against these,” adds he, "we shall show, that even before the times of Austin, *Comment. in Eph. p. 93, C. § Ib. in Tit. p. 112, B. **Vide Rivet. Critic. Sacr. 1. 4, c. 23, p. 430. † Ib. p. 94, B. || Ib. C, D. Ib. p. 100, K. + Hist. 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