of it; for certain it is, that Chryfoftom did not think that all Adam's pofterity that fprung from him, and died in him, are quickened, or made alive by Christ, in a fpiritual fenfe; his note on thofe words, For as in Adam all die, even fo in Chrift fhall all be made alive, is this, "What therefore? tell me, do all die the death of fin in Adam? How then was Noab righteous in his generation? How Abraham? How Job? And how all others? Tell me, Shall all be quickened in Chrift ? πως οι εις γέενναν απαγο MEVCI, how can they be that are led to hell? But if this is faid of the body, the fenfe ftands good; but if of righteousness and fin, not fo." In fome places the characters he gives of those for whom Chrift died, are fuch as cannot agree with all mankind, "If, fays he, to dig up a church is vile and wicked, much more, vaov veμtinov, a spiritual temple; for man is more venerable than a church, for Chrift did not die for Walls, αλλά δια της ναός τέλες, but for thofe temples." Again, "Doft thou defpife, avlegoas m58, a believing man, who when he was an unbeliever Chrift did not defpife? What, do I fay he did not despise him? Verily, he fo loved him, whilft an enemy and deformed, ως και αποθανειν υπες αυτ8, as even I Cor. Serm. 39. Tom. 3. p. 505. f In Rom. Serm. 26. lb. p. 210. Ib. Serm. 27. p. 216.) 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, 7875 i Tos e evæv, that is, and those of, or from among the Gentiles; by which it appears, de that by all he only understood fome. What he fays concerning Julian the emperor feems 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, & avrov, for him." As for the imperfect work upon Matthew, which bears Chryfoftom'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 confideration. As for the paffages out of Severianus, cited by Monfieur Daille, the first of them only fhews, that the Gospel of the kingdom is published to the whole world, and is made useful to all forts of men, which does not suppose universal redemption; and the other, that whereas all human things are fallen, Chrift has took upon him all things, and by his grace renews them; which is capable of being understood in fuch a sense as h In Joh. 12. 32. Tom. 2. p. 840. i Orat. 1. in S. Babyl. Tom. 5. P. 439. k Vid. Rivet. Critici Sacri, 1. 4. c. 1. p. 349, &c. James's Corruption of the Fathers, Part I. p. 87. not not at all to favour that doctrine, fince it can't be thought that Chrift took upon him more than he renews by his grace, and thefe, are not all men. NUM B. XXXII. RUFFINUS AQUILEIENSIS. A. D. 390. Ruffinus was prefbyter of the church at Aquileia, and died A. D. 410. He tranflated much out of the Greek into the Latin tongue, as Eufebius's Hiftory, 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 ftill extant, as his Invectives against Jerom, and his Expofition of the Creed; in the former of which, befides his faying, that Chrift "was made man, and fuffered for our falvation, and for our fins," he has these words ", "Chrift died for us, and fhed his blood for our redemption. Sinners indeed we are, fed de ipfius grege fumus, et inter ejus oviculas numeramur, but we are of his flock, and are reckoned among his sheep." From whence it appears, that 1 Ruffin. in Hieron. Invect. 1. 1. inter Hieron. opera, Tom. 4. p. 87. A. M. m Ib. 1. 2. p. 99. B. C he thought that thofe for whom Chrift fhed his blood, though they are finners, yet are of his flock, and the fheep of his pafture; and in the latter of these pieces he thus expreffes himself", "He alone who knew no fpot of fin hath blotted out the fins of all, eorum duntaxat qui fanguine ejus poftes fuae fidei fignaffent, of them only who should mark the doors of their faith with his blood. Monfieur Daille has a paffage from this author, which he thinks favours the general scheme, in which he fays ", "Therefore Jefus is crowned with thorns, that the first sentence of condemnation might be diffolved; he is led to the cross, and upon the tree is bung, 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 Chrift 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. Befides, a little after, fpeaking of the n Symbolum Ruffini, Ib. p. 46. C. • Pag. 821. P Symbolum Ruffini, Ib. M. water water and blood which came out of Chrift's fide, he fays, it brought forth water, quae 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 Chrift, or the Death of Chrift, from being the Life of the whole world in that fenfe. Theophilus bishop of Alexandria, was cotemporary with Ruffinus and Jerom, the latter of which tranflated his three pafchal books out of Greek into Latin, from whence M. Daille has a citation which he fuppofes countenances the doctrine of general redemption, and is this"; "Now alfo, the living wisdom of God calls us forth to celebrate the holy passover (or Eafter) omnes cupiens ejus effe participes, defiring that all might be partakers of it." i. e. of the Lord's Supper adminifter'd at that time; but furely it could never be the meaning of Theophilus, that it was the will of Chrift that every individual perfon fhould partake of it, only all fuch as were proper fubjects, cunctos domini timore purgatos, all that were purified in the fear of the Lord, these were fit to attend fuch a folemnity as he himself says in the fame book. Monfieur Daille might ¶ Pag. 821. Theophil. Pafchal. 1. 3. inter opera Hieron. Tom. 9. er N 4 have |
