In which place he proceedeth at large to declare the reasons why, in this busi- ness, " all" and " the world" are so often vised for " some of all sorts."
These that follow wrote after the rising of the Pelagian heresy, which gave occasion to more diligence of search and wariness of expression than had formerly been used by some.
VIII. Augustine, de Cor. et Grat. cap. xi. [a.d. 420]: — " Per hunc Mediato- rem Deus ostendit eos, quos ejus sanguine redemit, facere se ex malis in seternum i)onos." — " By him the Mediator, the Lord declareth himself to make those whom he hath redeemed with his blood, of evil, good to eternity." " Vult possidere Chris- tus quod emit; tanti emit ut possideat." — " Christ will possess what he bought; he bought it with such a price that he might possess it."
Idem, Serm. xliv. de Verbis Apost. : — " Qui nos tanto pretio emit non vult perire quos emit." — " He that bought us with such a price will have none perish whom he hath bought."
Idem, Tract. Ixxxvii. in Johan. : — " Ecclesiam plerumque etiam ipsam mundi nomine appellat ; sicut est illud, ' Deus erat in Christo mundum reconcilians sibi ; ' itemque illud, 'Non venit Filius hominis ut judicet mundum, sed ut salvetur mundus per ipsum;' et in epistola sua Johannes ait, 'Advocatum habemus ad Patrem, Jesxmi
424 SOME FEW TESTIMONIES OF THE ANCIENTS.
Christum justum, et ipse propitiator est peccatorum nostrorum, non tantura nos- trorum sed etiam totius mundi.' Totus ergo mundus est ecciesia, et totus imindus odit ecclesiam. Mundus igitur odit mundum ; inimicus reconciliatum, dauinatus salvatum, inquinatus mundatum, Sed iste mundus quern Deus in Christo recon- ciliat sibi, et qui per Christum salvatur, de mundo electus est inimico, damnato, containinato." — " He often calleth the church itself hy the name of tJic world; as in that, ' God was in Christ reconcihng the world unto himself;' and tliat, ' The Son of man came not to condemn the world, but that the world through him might be saved.' i\nd John in his epistle saith, ' We have an Advocate, and he is the propi- tiation for [our sins, and not for ours only, but also for] the sins of the whole world.' The whole world, therefore, is the church, and the world hateth the church. The world, then, hateth the world ; that which is at enmity, the reconciled ; the con- demned, the saved; the polluted, the cleansed world. And that world which God in Christ reconcileth to himself, and which is saved by Christ, is chosen out of the opposite, condemned, defiled world."
Much more to this purpose might be easily cited out of Augustine, but his judg- ment in these things is known to all.
IX. Pjiosper [a.d. 440], Respon. ad Capit. Gall. cap. is. : — " Non est cru- cifixus in Christo qui non est membrum corporis Christi. Cum itaque dicatur Salvator pro totius mundi redemptione crucifixus, propter veram humanre nature susceptionem, potest tamen dici pro his tantum crucifixus quibus mors ipsius pro- fuit. Diversa ab istis sors eorum est qui inter illos censentur de quibus dicitur, 'Mundus enira non cognovit.'" — "He is not crucified with Christ who is not a member of the body of Christ. When, therefore, our Saviour Is said to be crucified for the redemption of the whole world, because of his true assumption of the human nature, yet may he be said to be crucified only for them unto whom his death was profitable. Diverse from these is their lot who are reckoned amongst them of whom it is said, ' The world knew him not.' "
Idem, Resp. Object. Vincen. Res. i.: — " Redemptionis proprietas, baud dubie penes illos est, de quibus princeps mundi missus est foras. Mors Christi non ita impensa est humano generi, ut ad redemptionem ejus etiam qui i-egenerandi non erant pcrtincrent." — "Doubtless the propriety of redemption is theirs from wliom the prince of this world is cast out. The death of Christ is not to be so laid out for human kind, that they also should belong unto his redemption who were not to be regenerated."
Idem, de Ingrat., cap. ix. : —
" S'^d tiimen liwc aliqua si vis ratione tueri i;t creiii tam stulta cupis; j:im pande quid hoc fit, Quod bonus omnipotensque Deus, non omnia subdit (J'li'da sibi, parit rquc omnes jubet esse ficJeles? Kam si nemo usquam est quem non velit esse icdetnptuiu, Ilaud dubie inipfetur quicquid vult sunima potestas. Non omnes autem salvantur"
*' If there Ije none whom God would not have redeemed, why are not all saved?"
X. CoNClL. Vale:^.,' can. iv. — "Pretium mortis Christi datum est pro illis tan- tum quibus Dominus ipse dixit, ' Sicut Moses cxaltavitscrpentem in deserto, itaex- altari oportet Fiiius hominis, ut omnis qui credit in ipso non pereat, sed habeat vitam eternam.' " — " The price of the death of Christ is given for them alone of \\hoin the Ijord him.'^plf s;iid, ' As Moses lifted \\^ the serpent in the \\ilderno-s, so must the Son of man be lifted up, that whosoever bclieveth on him should not perish.'"
' This was a council hold at Valence in a n. S55, and convened from the three provluces of Lyons, Vienne, an<l Aries. )lenii.''ius presided, five canons l)v a council in a.d. S53, at Chiersey, were con- demned, and the cause nf (iddesclialcus, wlio hud raised the controversy, was warmly supported. Tlie canon quoted above is designed to contradict the fourth canon of the council at Chiersey, according to which " there never was, is, or will be a man for whom Christ has not died."— Ed.