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with himself, that they are faults which he has made; and hence doft thou think, that Christ suffered for finners, but that he was unwilling to lose what he hath made?" But he does not fay, that Chrift died for all finners, and for all that he has made, but for finners, who being made by him, he was very unwilling to lofe. Befides, he intimates in other places, that they are the fpiritual feed and off-fpring of Chrift, the church, and particular perfons, who are redeemed by Chrift, and whom he juftifies and faves. "Adam's fin, fays he ", paffed upon the whole kind, as, fays the Apostle, Rom. V. 12. and fo hath come upon all men, therefore the righteousness of Chrift must needs, in genus tranfeat, pass upon the kind or offfpring; and as he by fin loft his off-fpring, fo Chrift by righteousness, genus fuum omne vivificat, quickens all his own kind or off-fpring. This the Apostle urges in Rom. v. 19, 21. Some will fay, but the fin of Adam defervedly paffed to his pofterity, because they were born of him, et nunquid nos a Chrifto geniti fumus, and are not we born of Chrift? that we might be saved for his fake." Again, "I will yet, fays he, fpeak more plainly, the latter people, the poor, the mean, the humble, and modeft foul, the foul deliver

Ib. de Baptifmo, p. 121.

lb. contr. Novat. Ep. 3. p. 197.
M

ed

ed by Chrift, is an image of the church, hanc venit Dominus falvam facere, this the Lord came to fave; this he hath not left in hell; this is the sheep which is carried on his shoulders." And in another place ha

ving mentioned Rom. v. 9. We shall be faved from wrath, adds, "From wrath, indeed, which is due to finners, for if he did not fuffer the Gentile people to die, multo magis redemptum non patietur extingui, nec abjiciet quos magno redemit, much more he will not fuffer him that is redeemed to be deftroyed, nor will be caft away those whom he has redeemed with a great price, for neither is the lofs of fervants light to him."

I take no notice of Monfieur Daille's citations from the fermons of Zeno Veronenfis, because no mention is made of them by the antients, were not extant before A.D. 1508. fome things in them can't agree with the times of the emperor Galienus, under whom Zeno fuffered, and for the major part are a collection out of divers authors who lived almost two hundred years after his time', and therefore don't come under our confideration.

r Ib. p. 105.

Vid. Rivet. Critici Sacri, 1. 2. c. 19. p. 223, 224. and James's Corruption of the Fathers, Par, 1. p. 26.

NUMB

NUMB. XXVII.

HILARIUS

DIACONUS.

A. D. 380.

Hilary the deacon, or whoever is the author of the Commentaries on the epiftles of the Apostle Paul, commonly afcribed to Ambrofe, has furnished Monfieur Daille with numerous inftances, urged by him, in favour of the general fcheme; though the most that can be made of them is, that God wills that all men fhould be faved, and that Chrift died for all conditionally, fub conditione fidei, provided they believe, as appears even from feveral of the citations" made by him out of this writer. And fometimes Hilary expreffes the fufficiency of the death and facrifice of Chrift for all; thus on those words, and being made perfect, &c. he makes this note, "It fhews what gain is his paffion, quae omnibus credentibus fufficit ad falutem fempiternam, which is fufficient for all believers to everlasting falvation." And in another place" fpeaking of the offering of Christ once for all, he fays, "This offering is once offered up, fed femper po

Apolog. p. 787, &c.

u Vid. Comment. in Rom. p. 259. in 1 Tim. p. 574. et in Heb. p. 650.

w Ib. p. 651, 652.

v În Heb. p. 632.

M 2.

tens

tens eft abluere omnes credentes, but is always powerful to wash all believers, and all that defire to be cleanfed in it." And certain it is, that this writer thought that there are fome who in a fpecial fenfe are redeemed by Chrift, otherwife he would not have faid as he does, "Quot quot redempti fumus, as many of us as are redeemed are redeemed by this facrifice." He obferves", that the word all fignifies fometimes only a part of a people, either all the good or all the bad, and gives inftances of it; and adds, femper enim duo populi in una plebe, for there are always two people in one commonalty. And elsewhere he affirms, that " All do not obtain grace, nor are all juftified by the faith of Chrift;" he reprefents those for whom Chrift died, and that share in the benefits of his redemption, to be the children of God, believers in Chrift, fuch as love him, and belong to his body. "He (the Apoftle) calls God our Father, he says, because of the original of things, for from him are all things; but he calls Chrift the Lord, becaufe ejus fanguine redempti, being redeemed by his blood we are made the chil dren of God." Again, he fays, "Christ is crucified for our fins, that deftroying death, credentes fibi liberaret ab ea, he might deli

x Ib. p. 643.

2 lb. p. 271, 272.
In 2 Cor. p. 458.

y In Rom. p. 257.
a Ib. p. 239.

ver from it them that believe in him." Moreover, he obferves, that " As to them that love him, redemptio venturus eft Chriftus, Chrift is to come as the redemption, fo to them who love him not, let him be anathema, i. e. let him hate and deftroy them." Once more, "As Adam's finning, he fays, found death, and held it, fo that all fpringing from him are diffolved, fo likewife Chrift not finning, and hereby conquering death, hath procured life, omnibus qui funt ex ejus corpore, for all who are of his body."

NUM B. XXVIII.

AMBROSIUS MEDIOLANENSIS.

A. D. 380.

Ambrofe of Milain is very fruitful of ex

preffions which feem to militate against the doctrine of fpecial and particular redemption. Monfieur Daille has collected a large number of them, which Dr. Whitby ' has given himself the trouble to number, and fays, they are no less than twenty eight; and I could help them to as many more of

с

In 1 Cor. p. 410.

d Ib. p. 402.

Apolog. p. 799, &c.

! Poftfcript to Difcourfe, &c, p. 571. Ed. 2. 547.

M 3

the

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