773

Jesus Christ for all, Moses for a nation.

The Jews blessed in Abraham:  “I will bless those that bless thee."[295]
But:  “All nations blessed in his seed."[296] Parum est ut, etc.

Lumen ad revelationem gentium.[297]

Non fecit taliter omni nationi,[298] said David, in speaking of the Law.  But, in speaking of Jesus Christ, we must say:  Fecit taliter omni nationi.  Parum est ut, etc., Isaiah.  So it belongs to Jesus Christ to be universal.  Even the Church offers sacrifice only for the faithful.  Jesus Christ offered that of the cross for all.

774

There is heresy in always explaining omnes by “all,” and heresy in not explaining it sometimes by “all.” Bibite ex hoc omnes;[299] the Huguenots are heretics in explaining it by “all.” In quo omnes peccaverunt;[300] the Huguenots are heretics in excepting the children of true believers.  We must then follow the Fathers and tradition in order to know when to do so, since there is heresy to be feared on both sides.

775

Ne timeas pusillus grex.[301] Timore et tremore.—­Quid ergo?  Ne timeas [modo] timeas. Fear not, provided you fear; but if you fear not, then fear.

Qui me recipit, non me recipit, sed eum qui me misit.[302]

Nemo scit, neque Filius.

Nubes lucida obumbravit.

Saint John[303] was to turn the hearts of the fathers to the children, and Jesus Christ[304] to plant division.  There is not contradiction.

776

The effects in communi and in particulari.  The semi-Pelagians err in saying of in communi what is true only in particulari; and the Calvinists in saying in particulari what is true in communi. (Such is my opinion.)

777

Omnis Judaea regio, et Jerosolomymi universi, et baptizabantur.[305] Because of all the conditions of men who came there.  From these stones there can come children unto Abraham.[306]

778

If men knew themselves, God would heal and pardon them. Ne convertantur et sanem eos, et dimittantur eis peccata.[307]

779

Jesus Christ never condemned without hearing.  To Judas:  Amice, ad quid venisti?[308] To him that had not on the wedding garment, the same.

780

The types of the completeness of the Redemption, as that the sun gives light to all, indicate only completeness; but [the types] of exclusions, as of the Jews elected to the exclusion of the Gentiles, indicate exclusion.

“Jesus Christ the Redeemer of all.”—­Yes, for He has offered, like a man who has ransomed all those who were willing to come to Him.  If any die on the way, it is their misfortune; but, so far as He was concerned, He offered them redemption.—­That holds good in this example, where he who ransoms and he who prevents death are two persons, but not of Jesus Christ, who does both these things.—­No, for Jesus Christ, in the quality of Redeemer, is not perhaps Master of all; and thus, in so far as it is in Him, He is the Redeemer of all.