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the fons are God has loved, spared, and redeemed, and who the afumed ones, he has undercook for, and exalted, one can't very well know, unless he means the Jews. Such obscure passage cannot yield much advantage to a cause. The second is wrongly translated by the Doctor, thus,

John Baptist must lye, when he said, Behold the lamb of God, who taketh away the sins of the world, if there be any yet living for whose fins Christ did not suffer." Now Jerom, in the place referr’d to, is taking notice of the heresy of the Cainites, which, he says, was then revived, and over turns the whole mystery of Christ; for, adds he”, “ It says, that there are some fins, quae Christus non posset purgare fanguine suo, which Christ could not purge away by bis blood; and that the scars of former fins were so deep, both in bodies and minds, ut medicina illius attenuari non queant, that they cannot be lesened 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 be could not quicken;" and then follows the words referr'd to,

John the Baptist lyes, when pointing out Christ both by finger and voice, Behold the lamb of God, behold him that taketh away the fins of the world; fi sunt

Epist. ad Oceanum, Tom. 2. p. 106. B.

adhuc

adhuc in seculo quorum Chriftus peccata non tulerit, If there are any yet in the world whose fins 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 fins but the blood of Christ can purge away; nor any such wounds made by them but that can heal them; nor any perfons dead in fin 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 loft world, and his ability, and the sufficiency of the price of his blood to redeem the whole world; all which we own agreeable to the scriptures of truth; and we'll try, if ten or twelve, or more passages, can't be found in Jerom's works, in which he either expresly 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, bither the fatted calf, he says, - The fatted

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calf, qui ad poenitentiae immolatur falutem, 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 after b, mencioning these words, they began to be merry, he adds, “ This fealt 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 fin, might be crucified with him.” On those words, Zion fall be redeemed with judgment, he has this note, “Non omnes redimentur, nec omnes salvi fient sed reliquiae, not all Mall be redeemed, nor shall all be saved, but the remnant, as is said above;" meaning in Ifa.i. 9. And in another place speaking of spiricual 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 perfecutors, because he is redeemed by the blood of Christ, who has called him by his name; and because of familiarity, specialiter appellec populum suum, he

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does f Ib. p. 86. I. & Ib. p. 88. E. Ib. p. 92. In

does in a very special manner call bim bis

- people.And having in another place ftaC% ken 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 haft done these things, now also those who are redeemed and delivered by tby blood, return to Zion, and to the heavenly Jerusalem, or to the church, quam tibi tuo fanguine preparasti, which thou hast prepared for thy self by thine own blood." And elsewhere he observes 8, that “they should be redeemed, qui voluerunt credere, who would believe, not with filver and money, but with the precious blood of Christ, thac 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 waters 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 ic 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 i, « The meaning is, says he, Christ Thall come who shall redeem Zion with his blood. But left we fhould think, omnem redimi Sion, That all Sion, or every one in Sion, is redeemed, and that she is delivered from her fins, who is defiled with the blood of the Lord, he very hgnificantly adds, his qui redeunt ab iniquitate, fi voluerint agere poenitentiam, 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 Mat. i. 2 1. Thou shalt call bis name Jefus, for he shall save his people from their fins, makes this observation, Qui falvator 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, fanctum populum et redemptum a domino, qui redempii sunt Christi fanguine, the holy people, the redeemed of the Lord, who are rea, deemed by the blood of Christ." And a little

· Ib. p. 104. F. k Ib. p. 109. D.

after

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