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III.

S ER M. this ancient catholick point of doctrine (the which

we profess to believe, when with the Church we say in the Nicene Creed-Who for us men, and for our salvation, came down from heaven, and the which particularly our Church in it's Catechism, in the Miniftration of Baptism, and in the Communion, doth most evidently and expressly declare itself to embrace) is very true, many full and clear testiinonies of Scripture do shew, many reasons grounded on Scripture do prove; the which we shall first touch, and then further both illustrate and enforce the truth, by declaring upon what accounts, or in what respects our Lord is the Saviour of all men ; as also by an application to practice, declarative of its usefulness and subserviency to the purposes of piety. For immediate teftimonies :

1. Jesus is called the Saviour of the world ; who was sent and came into the world to save the world ;

whose chief performances were designed and directed John iv. 42. to the salvation of the world; We have heard and i John iv,

known (faid the men of Samaria) that this is truly the John i: 10, Saviour of the world, the Christ. We have seen and tesJohn iii. 17.

tified (faith St. John) that the Father sent ihe Son to be John v. 22. the Saviour of the world (that world, of which it is

said: He was in the world, and the world was made Rom. xiv. by him, and the world knew him not). And, God sent 2 Cor. v. 10. bis Son into the world, not to judge (or not to condemn)

the world, but that the world by him should be saved (that world, whereof a great part he in effect would both judge and condemn for unbelief and disobe

dience, he did come primarily upon intent to save). John vi. 51. And, The bread which I shall give, is (faith he) my 2. Cor.v. 19. flesh, which I will give for the life of the world: And, Coloff. :: 20. Bebold (faith the Baptist) the Lamb of God, which tak. 1 Juhn v.19. eth away the sins of the world. And, God was in Chrif,

reconciling the world unto himself, not imputing their offences (laith St. Paul) to the world, which otherwise he exprefseth by tà távra, by him to reconcile all things unto bimself: And, He is a propitiation not only for our

Jones,

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xii. 47

42 xvii. 31.

III.

fins, but for the sins of the whole world (the whole world, s E R M. in contradiction from all Christians, to whom St. John speaketh in that place of his Catholick Epistle ; that xóru G, of which he faith in that same Εpiftle, κόσμο όλG- εν τω πονηρώ κείται, the whole world lieth in wickedness). In all which places that the world according to its ordinary acceptation (and as every man would take it at first hearing) doth sig. nify the whole community of mankind, comprehending men of all sorts and qualities, good and bad, believers and infidels (not in a new, unusual sense, any special restrained world of some persons, particularly regarded, or qualified) will, I suppose, easily appear to him, who shall without prejudice or partiality attend to the common use thereof in Scripture, elpecially in St. John, who most frequently applieth it as to this, fo to other cases, or matters.

2. The object of our Saviour's undertakings and intentions is described by qualities and circumstances agreeing unto all men. All the fons of Adam are by disobedience in a lost condition (lost in error and fin, lost in guilt and condemnation, lost in trouble and misery); and, The Son of man (faith He himself) Matt

. xviii. came to save, árownòs, that which was loft (or what. ". ever was lost). All men' have finned, (faith St. Paul) Rom. il. and are fallen sort of the glory of God; and, It is altim, i. faithful saying (faith the fame Apostle) and worthy of is. all acceptation, that Christ Jesus came into the world to save finners. God commended his love to us, that we being Rom. v. 8. yet finners Christ, died for us. All men naturally are Ephes. ii. z, weak, and wicked ; are in a state of alienation and enmity toward God: and, Even when we were without Rom, v. 6, strength, in due time Christ died for the ungodly : When 10. we were enemies, we were reconciled to God by the death of bis Son: Christ once suffered for fins, the righteous for 1 Pet. iii. the unrighteous. All men have fouls, and lives exposed to misery and ruin: and, The Son of man (so he as- Luke ir. 56. sures us) came not to destroy, but to save the souls (or lives) of men. Those propositions in form, respecting

18.

III.

10.

5, 6.

32.
2 Cor.v. 14,
15.

$ E R M. an indefinite object, are according to vulgar uso

equipollent to those, wherein the object is expressed universally. However,

3. They are interpreted by others, expressed in

terms as general and comprehensive as can be; such 1 Tim. iv. as these texts contain : The living God, who is the

Saviour of all men, especially of the faithfuil (of all men

universally, not only of the faithful, though chiefly Tim. ii. 4, of them). God our Saviour would have all men to be

saved; He is the mediator of God and men, zwho gave Rom. xi. bimself a ransom for all men ; God hath shut up all men

under fin, tbat he might have mercy upon all. The love of Christ constraineth us, judging this, that if one died for all, then are all dead ; and he died for all, that they

who live may not live to themselves, but to him that died Tit. ii. 11. for them, and rose again. The saving grace of God hath

appeared to all men (or the grace of God, which is say.

ing to all men, hath appeared, énecóun si zógus Oi8 Fleb. ii, 9, σωτήρια πάσιν ανθρώποις.) He tafed death υπέρ παντός, Johni. 9. for every man. He is the true light, that enlighteneth

every man coming into the world. Which propositions do fufficiently determine the extent of our Saviour's saving performances.

4. Farther yet, to exclude any limitation or diminution of these so general terms (at least to exclude any limitation in regard to all the members of the visible Church, which are or have been incorporated thereinto) it is expressed, that our Saviour's undertakings did respect even those, who (by their own default) might lose the benefit of thein, and who in effect should not be saved. For, of those

false teachers, who introduced pernicious heresies, 'tis 2 Pet. ii. 1. said, * that they denied the Lord who bought them. And

St. Paul implies, that by a scandalous example a weak brother, for whom Christ died, being induced to fin, might be destroyed. And by thy knowledge shall the weak brother perish, for whom Christ died. And,

Cor. viii.

* Væ illis, qui auctorem propriæ falutis negaverunt. Ambr. Pf. 39.

Do

III.

15.

Heb. X. 29.

Do not (faith He again) by thy eating defroy him, for s E R M. whom Christ died. And, the Apostle to the Hebrews signifies concerning Apoftates, that they do trample upon the Son of God, and pollute the blood of Chris, by Rom. xiv. which they are fanétified.

5. The fupposition thereof is the ground of duty, and an aggravation of fin.

Thus doth the Holy Scripture in terms very direct and express declare this truth, indeed so clearly and fully, that scarce any other point of Christian doctrine can alledge more ample or plain teftimony of Scripture for it; whence it is wonderful, that any pretending reverence to Scripture ihould dare (upon consequences of their own devising) to question it; and many reasons confirming the same may be deduced thence,

1. The impulsive cause, which moved God to design the sending our Lord for to undertake what he did, is expressed to be philanthropy, * or love to mankind : But (faith St. Paul) when the kindness and Tit. iii. 4: love of God our Saviour unto man appeared accord- tia tū ing to his mercy be saved us. God so loved the world, tãpos hipeão that he gave his only begotten Son. God hereby commends John iii. 16. his love unto us, that we as yet being finners, Christ died Rom. 1: 8.

Ephef. ii. 4. for us. It was not a particular fondness of affection (such whereof no particular ground can be assigned or imagined) but an univerlal (infinitely rich and abundant) goodness, mercy, and pity toward this eminent part of his creation funk into distress and lamentable wretchedness, which induced God to send his Son for the redemption of mankind.

2. God declares himself impartial (most particularly) in this case ; that as all, men in regard to him stand alike related, and are in the same condition, so he proceeds with indifferent affection, and upon the same terms with all. He is equally the Lord and

* -Greg. Naz. faith of Julian, dic TSTO Mohou; Xpusor, Ti a' aitē ciowgo. Atban, Orat. 32.

Maker

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III.

Rom. iii.

29.
Rum. X. 12.

SER M. Maker of all men; and all men are equally involved

in guilt, and exposed to ruin ; upon which grounds St. Paul inferreth, that as to God's regard of man's salvation, there is no difference between Jews and Greeks; and by parity of reason there can be none

between any other forts of persons, antecedently to Rom. ii. 11. God's merciful intentions. There is (faith He) no re

Spect of persons with God (as to preparing the capacities and means, to propounding the terms and conditions of salvation, for about these he discourses); for, Is he (faith the Apostle, assigning the reason of that assertion) the God of the Jews only, and not of the Gentiles ? No : There is no difference (faith He) of few and Greek, for there is the same Lord of all, being rich (rich in mercy and bounty) unto all that call upon him ; that is by consequence fimply unto all; for St. Paul implies, that God therefore provided that all men should have the means of calling upon him imparted to them; for that, how should they call upon him without faith; and how should they believe without preachers ; and how should there be preachers, if they were not sent? Whence he infers (against the sense of those Jews, with whom he disputes) that it was necessary that the Apostles should have a commission to preach unto all. And, The righteousness of God by the faith of Christ is manifested unto all, and over all that believe ; for there is no difference ; for all have finned, and come jort of tbe glory of God: the relation of God is the same to all men ; (He is the God and Lord of all) the state and need of all men are the same; there is therefore no difference, excepting that consequent one, which compliance or non-compliance with the conditions offered unto all doth induce. It is true

in this respect, what the wise man faith, ó távtwy derSap. vi. 7. πότης ομοίως προνοεί σερί πάντων" Ηe, that is Lord of

all, careth (or provideth) for all alike ; and what Clemens Alexandrinus says, as to this particular, * All

* Γιασι πάντα ίσα κείται παρα τε Θεέ, και έσιν αυτος αμομφής. Clem. Alexand. Strom. 7. p. 301.

Rom. ii. 22, 23.

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