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1 Cor. i. 18.
Apoc. xxi. 24.
piness) to be worthily deemed, and thankfully ac-S E R M. knowledged their Saviour, although not all men, yea although not one man should receive the designed benefit. Accordingly we may observe, that in the Aas xvi. Scripture-style, those persons are said to be saved, 7;.
Καταγγέλλεwho are only in a way toward salvation, although on bo calde they do not arrive thither; and the means conduc-pice ing to falvation are said to save, although their effect Aas ii. 47may be defeated; ow Gómevos and cowojévou are terms applied to all Christians, and Christ is o ocors, he that Eph. ii. s. bath saved them; and faith is said to have saved". Cor. xv: 2: them, although some of them sixñ étiseurav, have be. Tit. ili. 8. lieved in vain, or to no effect, forsaking and renounc- 2 Pet. ii. 22. ing their faith ; and baptism saves them who partake it, although being washed, they return to their wallowing in the mire. And as our Lord is so termed a Saviour in respect to them, who are, by faith and admisfion into the Church, put into a more near capacity of falvation, as St. Paul Ipeaketh : égyúrepov nipov si cornpice
Tar étiseur a pery (Now is our salvation nearer than when Rom. xiiid we believed); so is he in respect of all those, who are in any capacity thereof, although a more remote one.
But let us now view more nearly and distinctly the respects in which he is a Saviour of all men, or the particular benefits and advantages conducing to salvation, which by his performances accrue to mankind; for πάμπολυ την σωτηρίαν απάση χαρίζεται τη αν- Clem. Aler, Sewórnti, In very many ways he bestoweth salvation upon all mankind, as Clemens Alexandrinus speaks.
1. Our Lord is the Saviour of all men, as having effected that Almighty God (who upon great provocations was justly displeased and angry with man, who had averted his face, and withdrawn his favour from mankind, whom our apostacy and rebellion had rendered a stranger and an enemy to us) hath deposed his wrath toward mankind, hath conceived a kind affection to it, doth cast a favourable aspect upon it; being throughly reconciled and made a friend thereto by our Saviour's mediation. This is my beloved Matt.i'i.19.
Rom, v. 10.
SER M. Son, év cudównoa, in whom I have been well pleased,
was the attestation given from God to our Lord; the meaning whereof in regard to men, the holy choir of
angels did interpret, when after the gladsome report Luke ii. 10. of his birth (that great joy, which should be to all peo
ple), they sang, Glory be to God on high, on earth peace, Col. i. 20. good-will toward men. Which St. Paul farther deEph. i. 10. clareth, when he faith, that by him sudoxnce, God
pleased to reconcile unto himself all things, upon 2Cor.v.29. earth, and in heaven; and when he faith, That God
was in Christ reconciling the world unto himself, not imputing their fins. And, When we were enemies (faith he again) we were reconciled to God by the death of his Son: When we were enemies, that implies God antecedently to any man's conversion to have been appealed, and become favourably disposed toward all men, or toward those whom St. Paul speaketh unto, as men ; so the reason of the case doth import, and so the analogy which St. Paul immediately after propounds between the results of Adam's transgression and our Saviour's obedience (as to provocation and reconciliation, to condemnation and absolution, to the intents of bringing death and life upon all men) doth enforce. Whence it is, that God declareth himself now to bear an universal good-will to mankind, that he doth earnestly desire the welfare of all men,
and is displeased with the ruin of any man; that he 3 Tim ii. 4. would have all men to be saved, and to come to the know2 Pet. iii. 9. ledge of the truth, because there is one Mediator between
God and man; that he would not have any perish, but that Heb. vi. 16. all should come to repentance; this he affirms, yea (for
the confirmation of our faith and our confolation Eze. xxxiii. therein) he in the Evangelical Prophet swears it, As I
live, faith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. So far toward our salvation is done, God meets us half way; he is reconciled unto us, it remains only
that we be reconciled to him; that we hearken to 2.Cor. v. 20. the embafly from him : Be reconciled to God.
2. Jesus is the Saviour of all men, by satisfying the S ER M. divine justice, and repairing God's honour in their behalf. The disloyal and ungrateful behaviour of man had so wronged, fo endamaged, so dishonoured God (had so abused the goodness, disparaged the wifdom, flighted the power, impeached and flurred the authority of his Creator, had so prejudiced all the rights and interests of God), that by the divine wisdom it was thought fit, that he should not be restored into a capacity of mercy and favour, without a signal compensation made, and an exemplary punishment undergone, whereby the right of God should conspicuously be afferted, his love of goodness and dislike of wickedness should be remarkably demonstrated, * and every creature in heaven and earth should be folemnly admonished of its duty; of the reverence and obedience it owes to the great Creator, of the heinous guilt and horrible mischief it incurs by offending him. Such a compensation man was no wife able to make, or fit to undergo such a punishment : our Saviour therefore, out of infinite pity and charity, did undertake both of; by a voluntary con- Phil. ii. 3: descension putting himself into the low and weak state of man; subjecting himself unto that law which man was obliged unto, and suffering the pains which man had deserved. This he was pleased to do in man's behalf, and in our stead; and God was pleafed to accept it as so done f. His incarnation (or exinanition of himself, as St. Paul calleth it) was an act of that high duty and goodness, that it in virtue surpassed all the obedience, which all creatures
• Λοιπόν δε οι άνθρωποι έκέτι μετά τα ίδια πάθη μένεσιν, αμαρτωλοί και εκροί αλλά κατά την του λόγου δύναμιν αναπάντες αθάνατοι και αφSapto dei drapérovov. Atban. in Arian. Orat. 4. 485.
+ Τότι γδ δε θάνατος, και κατάρα ιλύετο, και δαίμονες κατησχύνοντο και εδειγματίζοντο θριαμβευόμενοι, και το χειρόγραφον των αμαρτιών το ταυρω agoonēto, &c. Cbryf. in Joban. i. 14.
1 Η ένσαρκος παρουσία του σωτήρος θανάτο λύτρον και κτίσεως τάσης suingia yeyoviy. Aikan. ad Adelpb. Ep.
SE R M. were able to render ; that it yielded God more satis
faction and more honour than the joint endeavours
of all the world could confer. His with so intense Vide Cyrill. charity and cheerfulness fulfilling all righteousness in Eph. Conc.p.133
did far more please God, than all our most exact obeQuxasáop ta dience could have done ; his enduring bitter pains ανθρώπε φύ
and disgraces (considering the infinite dignity of his person, his near relation and dearness to God, his perfect innocence and rectitude, yea his immense charity, contentedness and patience) more than countervailed the punishment due to the fins of all men.
Such a payment was more than served to discharge Eph. V. 2. all our debts (it served to purchase an overplus of
graces and blessings); so rich a price was more than Heb. 8. 10. sufficient to ransom all the world from captivity; so
goodly, so pure, so sweet, so precious a sacrifice might 3 Pet. i. 19. Worthily expiate and atone all the guilts of men.
Now if we enquire what our Saviour did redeem, Aug. in pr. the consideration of what he paid, may (as St. Austin
tells) * help to inform us ; Quæritis quid emerit ? Videte quid dederit, et invenite quid emerit. Do ye seek (faith he) what he bought ? See what he gave, and find what he bought. However, that as the value and sufficiency of our Lord's performances, so the design and effect thereof did reach so far in regard to man; that his charity was no less extensive than his performance
was complete, for our good, the holy Scripture teaches John i. 29. us. For, He is the Lamb of God that taketh away the John vi. 51. fins of the world (faith the Baptist). And, The bread
(faith he) which I gave is my flesh, which I will give for 2 John ii. 2. The life of the world. And, He is a propitiation (faith
St. John) for our fins; and not only for our sins, but for 1 Tim. ii. s. the fins of the whole world. And, He is the mediator of
God and man, who gave bin/elf αντίλυτρον υπέρ πάντων,
a ransom, in the stead, and for all men (faith St. Paul). Heb. ii. 9. And, He tasted death for every one (faith the Author to
* Μη θαυμάζης ει κόσμος όλος έλυτρώθη" ου γαρ ήν άνθρωπος ψιλος, er viðs Oisū moveyev, ó imefanoSrcu.ww&c. Cyrill. Car. 13.
the Hebrews). And, He was that one Man, who, as S ER M. it was expedient, did die for the whole nation of men. And, God was in him reconciling the world to himself, not imputing their fins. And, He came into the world, John xi. so. not to condemn the world, but that the world might by ii. 17. bim be saved (or freed from condemnation). And, As Rom. v. 17. by the offence of one man judgment came upon all men to condemnation, so by the righteousness of one mercy came upon all to justification of life. The end we see of our Saviour's performances was, *that he might wipe off the guilt of sin from all mankind, that he might reverse the condemnation pafled thereupon, and that he might remove the punishment due thereto; or, that, absolving the first man's fin, he might take it away from the whole race (as St. Athanasius speaks).
All men have finned, and come short (or are destitute) Rom. iii. of the glory of God, being justified freely by his grace, bý 23, 24. the redemption that is in Christ Jesus. Christ bath re- Gal. iii. 13. deemed us from the curse of the law, being made a curse iv.s.
for us. He was born under the law, that he might redeem those which were under the law. He that knew no 2 Cor.v.21. kn, was made fin (was punished and dealt with as a finner), that we might be made the righteousness of God in him (that we might be capable of being esteemed and dealt with as righteous by God upon this account). So that the result is, divine justice being fully satisfied, and the honour of God fully repaired (in regard to all fins past and future), the mouth of vengeance being stopped, the claims of death and hell being evacuated, that general sentence of condemnation (passed upon all the sons of Adam) is sufpended, Death ceases to reign by any just power, or inevitable necessity ; (it is, as St. Paul saith, abolished 2 Tim. i. 10. or abrogated as to any lawful right, or necessary force it hath) the rigour and severity of that law, which upon pain of death exacteth most punctual obe
• "Ινα εκείνω λίων την αμαρτίαν, από παντός αυτήν άρη του γένους. Atban, in pal.