been afar off from those mercies which are fhed over the whole world. This does not prove, that he thought that Chrift died for all men, nor for Judas; but that he was of opinion, that had he truly repented he would have shared in that mercy which repenting finners all over the world have a Thare in. And whereas it is alfo obferved from him as his sense of the parable, of the man that fell among thieves, that it defigns all mankind naked of piety and virtue, and wounded by enemies, whom Mofes and others looking upon could not heal; but when the Samaritan, who is our Saviour, came, he adminifter'd healing; which may very well be allowed, without fuppofing healing adminifter'd to every individual of human nature, which is not true in fact.

NUM B. 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 fome tracts of his remaining in which are several paffages relating to the fubjects of redemp

Vid. Dallaei Apolog. p. 808.

tion. In one place he fays, "We ought, according to the command of God, firft to mortifie the lufts of the flesh, and so receive the body of Chrift, qui pro nobis fervientibus in Egypto eft immolatus, who is facrificed for us that ferve in Egypt." And elfewhere, "They (the Jews) not only would not receive him, but they crucified him, who therefore notwithstanding bore up the body that was affumed to die, that by rifing again through his own power he might both thew 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 compleat wickedness of the crucifiers." And in another place", having mentioned Phil. ii. 8. he adds, "By a fpontaneous humility, with the Father's will, he (Chrift) 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, he has this note, "To wit, that being lifted up on the cross, omne feculum ad fuam fidem vocaturus effet, he might call every age to faith in himself; but that he fays, I will draw, omnia, all things, to my felf, and not omnes, all men; by this, I

• Gaudent. de Exodo, Tra&t. 2. P. 46.

t Ib. Tract. 7. P. 57.

"Ib. Refp. ad Paul. Diacon, Tract. 19. p. 101. w Ib. Tract. 12. in Joh. 12. 32. P. 78.

W

think, fays he, is fignified, quod omnia creaturarum genera, that all kinds of creatures, which were either facrificed or dedicated to idols, Chrift promised fhould be restored to his bleffing, and confecrated to his name." Monfieur Daille cites two paffages from this writer, in the firft of which Gaudentius fays, that Chrift took the flesh of righteous men and finners of the virgin, and a body not only of the patriarchs and prophets, fed ex totius generis humani maffa, but of the mass of all mankind; which is very true, Chrift's human nature being of the fame common lump and mafs with, and like to that of others, fin only excepted. But then this writer does not fay, 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 paffage he obferves, that Chrift died, pro totius mundi peccatis, for the fins of the whole world; which is no other than the phrase used by the Apostle, John ii. 2. to which he doubtlefs refers, which he understands of Gentiles in diftinction from Jews, and is the plain and obvious meaning of the Apostle. With much more pertinency might be alledged another paffage of this writer in favour of particular redemption, where he says, "Let us ftudy to love Chrift * Apolog. p. 808.

Gaudent, de natali Domini, Tract. 13. p. 81.

in

in the poor, who in all refpects loved us; and who, as a good fhepherd, laid down his life, pro ovibus fuis, for his own fheep" not only for the sheep, but for his own sheep.

NUM B. XXXI.

JOANNES CHRYSOSTOMUS.

A. D. 390.

Z

Chryfoftom often makes use of the Apostle's words, who would have all men to be faved, and drops many general expreffions concerning the love of God to men, and his defire of their welfare; which M. Daille has collected together in favour of the general scheme, though there is not a word in them about the death of Chrift, and redemption by it. Chryfoftom does indeed fay elsewhere, that "the facrifice (of Chrift) was offered for the whole nature, an TANTES NY owoal, and was fufficient to fave all." Which is not denied; but then he immediately observes, that only believers receive any advantage by it; his words are thefe, οι δε τη ευεργεσία χρησαμενοι οι πιςεύοντες εισι Acvol, but they only enjoy the benefit who believe. He alfo fays, that "the rational

μονοι,

But

lamb is offered for the whole world." then he explains the whole world by fuch men who are purified, are freed from error, and brought to the knowledge of the truth; for he adds, "The fame 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 tafte death for all, he obferves, 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, Chrift was once offered to bear the fins of many, he has this note, "Why does he fay many and not all, επειδε μη παντες επιςευσαν, becaufe all do not believe? For all indeed he died to fave all, as to his part, araperos jog esiv o Θανατος εκείνα της πανίων απωλειας, for that death was equivalent to the deftruction of all, but he did not bear, or take away the fin of all, because they would not." In all which, though he seems to intimate that Chrift died. intentionally to fave all, and makes the effect of Chrift's death depend on the will of man; yet what he fays confirms the diftinction fo much used in this controversy, that Chrift died for all men as to the fufficiency of his death for all, but not as to the effect

In Heb. Homil. 4. Tom. 4. P. 451.

d Ib. Homil. 17. P. 522.

of