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AND THEIR REFUTATION. 285
the rest to be damned, if not for their own sins, at all events, for
the sin of Adam. But we answer, that it is this very "condemned
mass" itself, that Jesus Christ came to save by his death :
" For
the Son of Man is come to save that which was lost" (Matt, xviii,
11).
He offered up his death, not alone for those who were to be
" He gave himself a re
saved, but for all, without exception :
demption for all" (I. Tim. ii, 6) ;
15) ;
" We
"
Christ died for all"
(I. Cor. v,
hope in the living God, who is the Saviour of all men,
especially of the faithful" (I. Tim. iv, 10). And even St. Paul, to
show that we were all dead by sin, says that Christ died for all :
" The
charity of Christ presseth us if one died for all, then
all were dead" (II. Cor. v, 14). Hence, St. Thomas says, Christ
is the mediator, not of some, but of all :
"
Christus Jesus est
mediator Dei, et hominum, non quorundam, sed inter Deum et
omnes homines; et hoc non esset, nisi vellet omnes salvare" (15).
63. If, God, however, wishes that all should be saved, and
Christ died for all, how then is it, St. Chrysostom asks, that all
are not saved ? He answers the question himself : Because all
will not act in conformity with the will of God, who wishes that
all should be saved, but, at the same time, will not force any
one s will :
" Cur igitur non omnes salvi fiunt, si vult (Deus)
omnes salvos esse ? quoniam non omnium voluntas Illius voluntatem
sequitur, porro Ipse neminem cogit (16). And St. Angus-
tin^?) says: "Bonus est Deus, Justus est Deus; potest aliquos
sine bonis meritis liberare, quia bonus est, non potest quenquam
sine malis meritis est." damnare, quia Justus Even the Lutheran
Centuriators of Magdeburg, speaking of the reprobate, confess
that the Holy Fathers have taught that God does not predestine
sinners to hell, but condemns them, on account of the foreknow
ledge
he has of their sins :
Dei, sed praescientiam soluin admiserunt"(18).
"
Patres nee pra3destinationem in eo
But, says Calvin,
God, although he predestines many to eternal death, still does
not insist on the punishment until after they have sinned ; and,
therefore, he first predestines the reprobates to sin, that he may,
in justice, condemn them afterwards. But if it would be an act
O5) St. Thorn, ad I. Tim, ii, lect. 1. (17) St. Augus. I. 3, contra Julian,
(16) St. Chrysos. Horn. 43, de Lon- c. 18.
gitud. prem. (18) Centuriat. 102, c. 4.