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things lie equally for all from God; fo that no man can s E R M. complain of him; as partial to fome, and deficient to III.. others.

3. We may obferve, that the undertakings and performances of our Lord are for nature and extent compared with thofe of Adam (who was Tú TO pixλovros, a type of him that was to come); as Adam, Rom. v. 14. being a reprefentative of mankind, did by his tranfgreffion involve all men in guilt, and fubject them to condemnation; provoked God's wrath, and drew the effects thereof upon us; brought all men under the flavery of fin, and neceffity of death; fo was our Lord the proxy of mankind, and by his performances in our behalf did undo for our advantage, what the former did to our prejudice; by his entire obedience, expiating the common guilt, fufpending the fatal fentence, pacifying God's wrath, reducing righteoufnefs, and reftoring life to all that would embrace them; fo doth St. Paul at large (in the 5th chapter of his Epistle to the Romans) propound and profecute. the comparison; clofing his difcourfe thus: Therefore as by the offence of one man judgment came Rom. v. 18. upon all men to condemnation; fo by the righteousness of one, the free-gift came upon all men to juftification of life. As guilt, wrath, and death forementioned, were the fruits of what Adam did, falling upon all; fo pardon, grace, and life, were (in defign) the effects of what our Saviour performed relating unto all. Yea, the fame comparison St. Paul feems to intimate in his fecond Epiftle to the Corinthians, where he faith, 2 Cor. v. that if one died for all, then are all men dead; that 14 is, Chrift's dying for all men, implies all men in a ftate of condemnation and fubjection to death; and that inference fuppofes the performances of the first and fecond Adam to be in their nature and primary effects co-extended and commenfurate. The fame St. Paul feemeth in exprefs terms to fay, All men Rom. iii. bave finned, and are fallen fhort (or are deftitute) of the 23, 24. glory of God; being juftified freely by his grace (or fa

III.

SER M. Vour) by the redemption that is in Chrift Fefus. (All men are juftified, that is, according to God's favourable intention and defign.) Yea, the very reason, why God permitted fin and death to prevail so univerfally is intimated to be his defign of extending a capacity of righteoufnefs and life unto all; fo St. Paul tells us God hath fhut up all men under fin, that he might have mercy upon all. And particularly, that by virtue of Chrift's performances death is abolished, and immortality is conferred upon all men, St. Paul moft exprefsly teacheth us; For (faith he) as in Adam all die, fo in Chrift fhall all be made

Rom. xi.

32.

1 Cor. xv.

22.

2 Tim. i.

10.

Rom. vi. 23.

alive.

I obferve that Profper* (an eager difputant about points allied to this) feveral times confeffeth, that Chrift may be moft rightly affirmed to have been crucified for the redemption of the whole world, efpecially upon two accounts, for his true fufception of human nature, and for the common perdition of all men in the firft man; we have touched the latter; let us add, that

4. Our Saviour affuming our nature, and partaking Phil. ii. 7. of our flesh, being made in the likeness of men, and found Heb. iv. 15. in fashion as a man; yea, endued with the paffions and Gal. iv. 4. infirmities of man's nature, expofed to the tribulations

ii. 17. v. 2.

and inconveniencies of man's life, did thereby ally

himfelf, and put on a fraternal relation unto all men. Heb. ii. 14, Forafmuch, faith the Apostle to the Hebrews, as chil11, 12, 16. dren (the children he means of the fame father, or brethren; as the tenour of his difcourfe makes evident) are partakers of flesh and blood, he also himself likewife took part of the fame; that is, graciously defigning to become a brother to the children of men, Acts xvii. he affumed all that was proper to man's nature. God, faith St. Paul, made war vos avgúrwv, the whole

26.

Cum itaque rectiffime dicatur Salvator pro totius mundi redemptione crucifixus, propter veram naturæ humanæ fufceptionem, et propter communem in primo homine omnium perditionem, &c. Prof, ad Gall. c. 9.

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nation or race of men, dwelling upon the face of the earth, s E R M. of one blood; and of that one blood our Saviour was pleased to take part, entitling us thereby to a confanguinity with him; and it was a title of his, which Heb. ii. 11. he feemed to affect and delight in, the Son of man. He being fuch did fanctify our nature, by the clofeft conjunction thereof to the divine nature, and rendering it more than a temple of the divinity; he dig- Heb. ii. 7, nified it, and (as that Apoftle intimateth) advanced 16. it above the angelical nature by an alliance to God himself; he thereby not only became qualified to 1 Tim.ii. 5. mediate between God and man, and capable to tranfact that great bufinefs of man's falvation; but was engaged, and in a manner obliged to do it; for as he was a man, he furely was endued with the beft of human affections, univerfal charity and compaffion, which would excite him to promote the welfare of all; as he was a man, he was fubject to the common law of humanity, which obliges to endeavour the common benefit of men. As he was a brother in relation, fo he could not, he would not be otherwise in affection; he is not to be conceived deficient in performance of the offices fuitable to that condition. That good-will which he requires us to bear toward Matt. v. 44. all men indifferently, good and bad, friends and ene- Aas x. 38. mies, he questionlefs did bear himself in the highest degree, and to the utmoft extent; the general beneficence, which in his conversation and practice he did exprefs, doth fignify how large his defires and intentions were in regard to the welfare of men; fo that we may thence well aver with St. Ambrose : Incarnationis Dei myfterium eft univerfæ falus creatura; Ambr. de The mystery of God's incarnation doth refpect the fal- parad, 8. vation of all mankind, according to his defire and defign.

* Η πρόσληψις τῆς σαρκὸς ἐκ ἐδέλε τὸν λόγον φύσει Κύριον ὄντα, αλλὰ μᾶλλον ἐλευθέρωσις ἦν ἡ γινομένη παρὰ τὸ λίγο πάσης ανθρωπότητος, &c. Atban, c. Arr. Orat. 3. p. 385.

Gal. vi, 10.

SERM.

14.

5. We are taught that our Lord hath by his fav111. ing performances acquired a rightful propriety in, and a title of dominion over all men living*; to

Matt.xxvii.

27.

xiii. 3.

Heb. ii. 8.

i. 2. John xvii.

2. V. 22.

Phil. ii. 9.
Rom. xiv.

Pfal. cx. 7.

9.

1 Cor. vi.

20.

Heb. i. 9.

him is committed the governance and protection of Apoc.xvii. all mankind, as the reward of what he did and fufActs x. 36. fered for its fake. He is called the Lord of all men; 1 Cor. xi. 3 and the head of every man. It is faid that all things by 18. his Father are given into his hand, and put under his Matt. xi. feet; that power is given him over all flesh; that all John iii. 35. authority is given him in heaven and earth; all judgment is committed to him. Which privileges, rights, dignities are declared to have been procured by the virtue of his faving performances, and purchased by the price of his blood. For, to this end, faith St. Paul, Chrift both died and rofe again, and revived, that he might be the Lord both of the dead and living (or might exercise lordship over both the dead and the living, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύση); and, We are not our own (faith He again) we are bought with a price: and, We see fefus, for the fuffering of death, crowned with glory and honour, that by the grace of God he might tafle death for every man (or, for the fuffering of death, that by God's grace he might tafte death for every Phil. ii. 8, man, crowned with glory and honour; for there feems to be fuch a trajection in the words); and he was obedient unto death, even to the death of the cross; therefore hath God exalted him, and given him a name above every name. Subjection then and redemption, as they have one ground, so they are implied to have the fame extent; as every one-muft call Chrift Lord, fo he may call him Saviour; therefore his Lord, becaufe his Saviour. And fince Chrift hath got an authority over all men, a propriety in every man ; fince he hath undertaken to govern and protect the world, he questionlefs, as a prince of incomparable

9.

Apoc. v. 9,

12.

* Ανθρωπον αὐτὸν ποιήσας ὁ πατὴρ ἐχ ἁπλῶς ἐποίησεν ἄνθρωπον, ἀλλ ̓ εἰς τὸ κυριεύσαι πάντων αὐτὸν, καὶ ἁγιάζειν πάντας διὰ τὸ χρίσματος περ Tonxev. Atb. Orat. 3. in Arr. 385.

benignity

III.

benignity and clemency, doth seriously intend and s ER M. defire the best welfare of all his people; it furely cannot be a fmall benefit to the community of men, that they are his fubjects; the objects of his princely care, and of his mercy.Knderal TV GuμπávTwv, Clem. Κήδεται τῶν συμπάντων, ὅπερ καὶ καθήκει καὶ κυρίῳ πάντων γενομένῳ σωτὴς γάρ ἐσιν, 3ος. ἐχὶ τῶν μὲν, ἐ. xi Twy μir, Twed'. He taketh care of all, which doth become him that is Lord of all; for that he is indifferently the Saviour of all, faith Clem. Alexand.

Strom. 7. P.

505.

6. We are commanded to pray, intercede, and give 1 Tim.ii. 1, thanks (indifferently) for all men, even for heathens + and perfecutors; as for the objects of God's benevolent affection; whom he would have to be faved, and to come to the knowledge of his truth; expreffing our charity in conformity to the unconfined goodness of God. Very good reafon (argues St. Chryfoftom *) there is why we should pray for all men; for if God doth will the falvation of all men, we, in imitation of him, should will the fame; and if we defire it, we fhould pray for it. Upon which fcore the Catholick Church hath conftantly and carefully observed this precept; fo the learned writer de vocatione Gentium affures us: Which law of fupplication, faith he, the devotion of all priefts, and of all the faithful people doth fo obferve, that there is no part of the world, in which fuch prayers are not folemnized by the Chriftian people. The Church of God doth therefore fupplicate, not only for the Saints, and the regenerate in Chrift, but also for all infidels, and enemies of the cross of Chrift; for all idolaters, all perfecutors, all Jews, bereticks, and fchifmaticks. And

* Μιμὲ τὸ Θεοοἰ πάντας θέλει σωθῆναι, εἰκότως ὑπὲρ πάντων δεῖ εὔχεσθαι· εἰ πάντας αὐτὸς ἐθελήσῃ σωθῆναι, θέλε καὶ σύ· εἰ ἢ θέλεις, Luxe. Chryfoft.

+ Quam legem fupplicationis ita omnium facerdotum, et omnium fidelium devotio, concorditer tenet, ut nulla pars mundi fit, in qua hujufmodi orationes non celebrentur a populis Chriftianis. Supplicat ergo ubique Ecclefia Dei non folum pro Sanctis et in Chrifto jam regeneratis, fed etiam pro omnibus infidelibus, et inimicis crucis Chrifti, &c.

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