LXVII. SAVIOUR OF THE WORLD.

And we have seen and do testify that the Father sent the Son to be the Saviour of the world.' 1 John iv. 14.

THIS title is found in only one other instance, John iv. 42. But whoever examines the Scriptures will find the office of a Saviour ascribed to Jesus both by prophets and apostles. And even his enemies understood him to have come as a Saviour of the world. For who does not see that if Jesus had declared himself to be the Saviour only of the Jews, they would readily have received him, and had he been an impostor, he would undoubtedly have endeavored to accommodate his conduct to their views. In proportion as the Jew learned the extent of the mission of the Saviour, in that same proportion did his persecution increase, until his anger rose to that height that he cried out, 'Away with him! crucify him! crucify him!'.

There are several views that may be taken of this subject, but we have thought to confine our remarks to three.

I. The nature of salvation..

II. The extent of salvation.
III. The certainty of salvation.

I. The nature of salvation. On this point the Scriptures are very full. The Saviour is presented before the mind as a Refiner and Purifier; as a

Light; as a Deliverer.

Man had corrupted his

way, and he needed purifying; his soul had become darkened by sin, and he needed light; he was in bondage, and he needed deliverance. And when the great Saviour came, he spake of the fire that was already kindled; of the light that had come into the world; and of the deliverance that he designed to effect for the human race. He came not to effect an outward salvation, but a salvation within the soul. The reign and chief blessings of Christ are within us. The human soul is his kingdom. It is within us that he rears his throne, and there he will reign, even when all earthly thrones and dominions shall have passed away.

II. The extent of salvation. This we may gather from two sources: the teachings of the Saviour, and his character.

1. He declares that 'God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved.'* He says, 'I, if I be lifted up, will draw all men unto me.' He has been lifted up, and now it remains for him to draw all men unto himself. One is as certain as the other. Then, to strengthen and confirm the whole, we learn that he taught this doctrine distinctly during his ministry on earth. This is evident from the declaration of the Samaritans, among whom he abode two days. In giving an account of this visit, the sacred historian says,

'

* And many more believed, because of his own word; and said unto the woman, Now we believe, not because of thy saying, but we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.'* They went out, while the truth was burning within them, in pursuit of the woman who had given them the first intimations of the Saviour, and the very first words that came leaping forth from their full hearts were, that they knew this to be the Saviour of the world.

2. We learn this sentiment from the character of the Saviour. His benevolence was unbounded. It was like a fountain sending forth its pure streams on every hand; like the sun shining upon the evil and upon the good; like the silent, refreshing dews of heaven upon the tender plant; like a broad, overflowing river, watering and fertilizing its banks. It was manifested in every possible form: in opening the eye to all the glories of noon; in unstopping the ear to all the music of nature; in imparting health to the sick, vigor to the infirm, liberty to the oppressed, instruction to the ignorant, food to the hungry, clothing to the naked, rest to the weary, consolation to the mourner, soundness of mind to the insane, and life to the dead. And to crown the whole, he spent his last breath in pleading with Heaven for the forgiveness of his enemies. Now could a being possessing so much love be satisfied with anything short of the salvation of the whole human race? It is in vain to say that he had such a desire in the days of his flesh, and does not possess it now he has ascended to the

*John iv. 40-42.

Father. For he is 'the same yesterday, to-day, and forever.' Immutability is one of the crowning excellencies of the Saviour of the world. Besides, is heaven the place for benevolence to grow cold? Can the compassionate Saviour desire less in his exalted state than when on earth, bearing our nature, and mingling his sympathies with the afflicted and disconsolate?

'By mercy's hand upheld,

Firmly his purpose stands :
What love his bosom filled!

What kindness moved his hands!
What pity warmed his pleading breath,
Who meekly blest his foes in death!

Now, raised to realms above,

Where boundless mercies shine,
Will Christ forget his love?

Forget this heart of mine?

O, no; his favors never end;

He's there, as here, the sinner's Friend.'

III. The certainty of salvation. On this proposition, our remarks will be very brief; for many of the passages which assert the extent of salvation speak equally positive respecting its certainty. One is asserted as plainly as the other. Indeed, the moment we admit a Saviour, we must admit the absolute certainty of his mission. Are not the means as certain as the end? Where a failure exists, there must be either a want of power, or wisdom, or disposition. Now it cannot be said that Jesus is wanting in either. During his whole ministry, we find his wisdom equal to any emergency; he is never foiled in any of his plans, or entrapped by the cunning of his enemies.

He meets and overthrows their plots with a single word. We see the mightiest exhibitions of power. Disease in every form flies before him. The graves open at his word. The winds and the waves become calm at his approach. Indeed, the physical, intellectual, and moral departments of creation were perfectly within his control. And that every doubt might be removed from the minds of his followers, he came, just on the eve of his ascension, and spake unto them, saying, 'All power is given unto me in heaven and in earth.'

In the days of Jesus, there seems to have been no doubt on this point. When the Apostles became finally convinced that their Master was the true Messiah, they reposed the utmost confidence in him as the Saviour of the world. It remained for a later age to dispute that point. The faith of the great Apostle was so strong and clear that he even contemplated the work as finished. 'For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted which did put all things under him.'* Mark the singularity of the exception! The Apostle ranges the universe, and in faith sees every being subdued to the Saviour of the world. Then he pauses for a moment, and makes an exception, not of a single human being, but God himself!

But we need not dwell on a point so plain. If, in the final winding up of the great drama of human existence, all are not saved, then Jesus cannot wear upon his crown, in eternity, the broad, blazing title

* 1 Cor. xv. 27.