Christ is often spoken of as the Saviour of the world in such a manner, as evidently to comprehend all men. He is "the Lamb of God who taketh away the sins of the world." He told Nicodemus that "God sent not his Son into the world to condemn the world, but that the world through him might be saved; that whosoever believed in him should not perish, but have eternal life;" that the same offer was generally to all. God is said to be "in Christ reconciling the world unto himself." St. John says, that Christ is the propitiation for our sins, and not for ours (who are Christians,) only, but for the sins of the whole world." St. Paul says to him, "we trust in the living God, who is the Saviour of all men, specially of those who believe." And also, that "Christ Jesus gave himself a ransom for all;" that "God our Saviour will have all men to be saved, and come to the knowledge of the truth;" which evidently means, not that God has decreed, or positively ordained, that all men shall be eventually saved, but that the dispensations of his mercy in Christ are general, without respect to person; that "Christ tasted death for every man."

Indeed, this doctrine that Christ died for all, was so well known in the apostles' days, that St. Paul, in his second epistle to the Corinthians, reasons from it, as a truth that no Christian would doubt; "If one died for all, then were all dead." And his argument implies, that except Christ did die for all, all were not dead in sin; all mankind are not in a fallen state. But we are taught every where in the scriptures, and especially in our text, that both positions are true; In Adam all die, in Christ all are made alive. Both

of these must be admitted, or both denied; to be any way consistent, we must hold, that in Adam all men did not die, or that in Christ they are all redeemed from death.

By reasons too, drawn from the doctrines and the language of the scriptures, it is evident that Christ is in some sense, the Saviour of all. Thus he is called the second Adam, the second man or federal head. To be the second Adam, he must have the same extensive relation to all, as had the first Adam. If in the one all die, in the other all must be made alive. And accordingly, St. Paul reasons to the Romans; "As by one man sin entered into the world, and death by sin," and "by the offence of one, judgment came upon all men to condemnation, even so, by the righteousness of one, the free gift came upon all men unto justification of life." Every where it is shown, that the remedy is as extensive as the disease; and indeed, that we gain more in Christ, than in the first Adam we lose.

It is a further confirmation of this doctrine, that Christ's redemption is made to all men a ground of obligation and duty to God, and an aggravation of sin. They who sin under the light of the gospel, are said to "do despite to the Spirit of grace;" "they count the blood of the covenant, wherewith they are sanctified, an unholy thing." St. Paul asks, "how they shall escape, who neglect so great salvation," implying certainly, that the salvation had been truly offered to some, who neglected it. He also forbids our causing those to perish for whom Christ died, clearly admitting, that those for whom Christ died, may perish. St. Peter prophesies of false teachers, "who privily

shall bring in damnable heresies, even denying the Lord who bought them, and bring upon themselves swift destruction;" and through the second chapter of his second epistle, he speaks of the pernicious conduct and the dreadful end of some whom yet the Lord has bought. And if the Lord has bought, if he has made atonement for some of those who perish, undoubtedly he has for all. Those wicked heretics, who, as he shows, turn from the holy commandment given unto them," as the swine returns to his filth, and who perish in their ungodliness, were redeemed by the Saviour; they were purchased by his blood.

The nature which Christ assumed, shows too, that his redemption is general. He did not take the nature of any select number of individuals, but human nature generally; he was the seed of the woman, equally related to us all; my nature suffered on the cross no less than yours, Judas, as well as Peter, had a High Priest touched with the feelings of our common infirmities. He delighted, whilst on earth, to call himself "the Son of man;" a Saviour who was related to, and represented the human family. All who appertain to this family, all the children of the first Adam, have this Saviour for their kinsman according to the flesh. Your sins caused him to suffer on the cross, no less than mine. And if he suffered for us both, for both also he made expiation.

And accordingly, the scriptures further teach, that all men are bound to honour Christ as their Redeemer. We are obligated to honour him as our Saviour; to receive him as both Lord and Christ. Are there children of Adam who ought not to say, our own, we are bought with a price?" They who

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refuse to say this, deny the Lord that bought them. Do not the scriptures also, command all men every where to repent, and believe in Christ? Unbelief is condemned as a sin, as a great and unpardonable sin; "he that believeth not, shall be damned." But if Christ be not their Saviour, if for them he did not shed his blood, how could they believe in him as their Saviour, without believing what is not true? If there be any for whom Christ did not shed his blood, in denying him as their Saviour, they would maintain the truth. And yet, what does Christ himself say on this subject? "He that believeth on him is not condemned; but he that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God." This, you see, is particularly their condemnation; for this, chiefly, they who hear the gospel will be judged and punished, because they do not receive God's testimony, that Christ is their Saviour; because they prefer the darkness of their own sinful hearts, to that light which cometh down from heaven, and is the life of men. So too, St. Paul asks, “How shall we escape if we neglect so great salvation?" What hope can they have of escaping future condemnation, who refuse to be saved in that way, which divine mercy has opened to them? But how can any neglect the salvation of Christ, if Christ be not their Saviour; if he did not shed his blood to redeem their souls? Here then, is also a clear proof from scripture, that all are redeemed; all are bound to honour Christ as their Redeemer; all are bound, at the peril of their eternal welfare, to believe in Christ, and embrace the salvation which his gospel offers.

We may add what is not less to the purpose, and fully confirms this doctrine, that the same gospel is to be preached to all men; God is willing that all shall be saved; and it is our duty to labour and to pray for all. But how could we in faith pray for the salvation of all men, or preach to all, except we believe that Christ is their Saviour; that the door of life eternal is opened to them, the same as to us? We have, indeed, the fullest assurance of this; we know God will have all men to be saved, as much as he wills that all men should do justly, love mercy, and keep his commandments. He is not willing that any should perish, but that all should come to repentance. We are commissioned to preach the gospel to every one without exception. God will have all men come to the knowledge of the truth; we must pray for all. But how great, I repeat, how dreadful would be our embarrassment, in praying for the salvation of men, except we believe that they have a Saviour; that to them also, the door of life is opened! Would Christ on the cross have prayed for the blaspheming Jews, if the blood he was then shedding, was not offered for their benefit? How, indeed, could any man pray for himself; how could we plead the merits of Christ for the pardon of our own sins, and for our acceptance with God, if it be a matter of uncertainty whether Christ died for all? If any are left out of his purchase, who are more likely to be so left out than we? If he did not taste of death for every one, we who are so unthankful, and so unholy, may well doubt whether he tasted death for us. Who have less claim for any interest in his blood, than we who have lived so wickedly,