By THOMAS BOSTON.
I.—CHRIST THE SAVIOUR OF THE WORLD BY OFFICE.
He is the actual and eventual Saviour of the elect only, so He is called the Saviour of the body, but He is the official, not of the elect only, but of the world of mankind indefinitely; so in John iv, 24—there He is called, “the Saviour of the world.” Agreeably to which, God in Christ is called the Saviour of all men, but especially the Saviour of them that believe.—I Tim. iv, 10. The matter lies here: Like as a prince, out of regard to his subjects’ welfare, gives a commission to a qualified person to be a physician
to such a society, a regiment, or the like, and the prince’s commission constitutes him a physician of that society, so that though many of them should never employ him, but call other physicians, yet still there is a relation betwixt him and them; he is their physician by office. Any of them may come to him and be healed. So God, looking on the ruined world of mankind, has constituted and appointed Christ the Saviour of the world; He has heaven’s patent for His office, and wheresoever the Gospel comes, this His patent is intimated. Hereby a relation is constituted between Him and the world of mankind; He is their Saviour, and they the object of His administration, so that any of them may come to Him without money or price, and be saved by Him as their own Saviour, appointed them by the Father.
That Christ is thus the Saviour of the world appears if we consider (1) Scripture testimony, which is plain in John iv, 24; He is expressly called so, and so do the believing Samaritans profess their faith in Him. (John iv, 24): “We have heard Him ourselves, and know that this is indeed the Christ.” You have the appointment of heaven thereanent. (John iii, 16): “God so loved the world that He gave His only-begotten Son, that whosoever believeth on Him should not perish, but have everlasting life”; even as the brazen serpent lifted up on the pole in the wilderness was the ordinance of God for healing to the stung persons in the camp of Israel; hence the salvation of Christ is called the common salvation (Jude 3)—salvation which any mankind sinner may lay hold on. So the Saviour’s birth is said to be glad tidings to all people (Luke ii, 10, 11), which it could not have been if He had not been a Saviour for all people, wherefore He Himself testifies that He came to save the world (John iii, 17): “God sent not His Son into the world to condemn the world, but that the world through Him might be saved.” John xii, 47—”I came not to judge the world, but to save the world.” This was His office, to save sinners indefinitely; not this or that sort of sinners, but sinners of mankind indefinitely, without exception. I Tim. i, 15—”This is a faithful saying, and worthy of all acceptation, that Christ came into the world to save sinners.” Luke xix, 10—”That Son of man is come to seek and save that which is lost.” “God was in Christ reconciling the world to Himself, not imputing their trespasses to them” (II Cor., 19). To the same purpose He declares Himself as the light of the world—by office (John viii) that whosoever will employ Him may have the light of life. If he were not so, He could not warrantably be offered, with His salvation, to the world indefinitely, but to the elect only, more than He can be offered to fallen angels, who are not within His commission as a Saviour, for the ministerial offers can never lawfully carry the matter beyond the bounds of Christ’s commission from His Father. But Christ and His salvation may be warrantably offered to the whole world of mankind,
with assurance that whoever of them will employ Him to save them, he shall be saved. “Go ye unto all the world, and preach the gospel to every creature. He that believeth shall be saved; but he that believeth not shall be damned.” Moreover, if it were not so, the unbelief of hearers of the Gospel not elected, their not coming to Christ for salvation could not be their sin, for it can never be one’s sin not to do a thing he has no warrant for, nor to employ one to save him whom God never appointed to be his Saviour. So it is not the sin of fallen angels that they believe not in Christ for salvation, because they are not within the Saviour’s commission; nor of those that never heard of Christ, because His commission was never intimated to them: but not believing in Christ the Saviour is the sin that ruins the hearers of the Gospel who do at all perish. “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil”—John iii, 19. Finally, if it were not so, the elect themselves could not believe in Christ until in the first place their election were revealed to them, which is contrary to the stated method of grace, for they can never believe in Christ for their salvation until they see Him to be a Saviour for them. There are two things further to be remarked: (1) The ground upon which Christ might be constituted Saviour of the world by office. And that was the sufficiency of the merit of His death and sufferings, for though Christ died only in the room and stead of His elect on the cross, sustaining their persons only—(John x, 15): “I lay down my life for the sheep”; yet the price paid for them being of infinite worth was sufficient in itself to save, not only them, but the whole world. The bread provided for them, viz., a crucified Christ, was sufficient to give life to and feed not only them, but the whole world of mankind; and therefore He might be appointed the Saviour of the world. “The bread of God is He who cometh down from heaven, and giveth life unto the world. I am the living bread, which came down from heaven; if any man eat of this bread, he shall live for ever, and the bread that I shall give is my flesh, which I will give for the life of the world” (John vi, 33).
(2) The reason why He was constituted the Saviour of the world. Among several reasons that might be given for this, I shall only observe here this one, viz., that it was put upon Him as a piece of honour, the reward of His great service in laying down His life for, and instead of, those who were the objects of His Father’s electing love. “And He said, it is a light thing that thou shouldest be my Servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the ends of the earth” (Isa. xlix, 6, 8). The Father for that cause invested Him with all power in heaven and earth (Matt. xxviii): Let no man say,
“Alas! I have nothing to do with Christ, nor He with me, for I am a sinner, a lost sinner.” Nay, upon that ground there is a relation between Him and you. Since you are a sinner of mankind, Christ is your Saviour; for He is by office Saviour of the family, whereof you are a branch. If you employ another than Him, or pine away in your disease rather than put yourself in His hand, you do it upon your peril, but know assuredly that you have a Saviour of your own, chosen of God for you, whether you employ Him or not. He is by His Father appointed the physician; ye are the sick, and the less sensible ye are, the more dangerously sick. There is valuable relation between Christ and you as such (Matt. ix, 11, 12). He is the great burden-bearer that gives rest to them that labour and are heavy laden (Matt. xi, 28, and Ps. lv. 22). “Ye labour, spending your labour for that which satisfieth not, and are laden with iniquity, even heavy laden, and nothing less, so that you are not duly sensible thereof.” There is a relation then betwixt Christ and you on that very score.
The late Mrs. Margaret MacLeod, Glenhinnisdale, Portree.
Co e am peacach aithreachail? Is aon e, eadhon an de, aig an robh a chridhe air a lionadh le saoghaltachd, feinealachd, uamhar, eas-creidimh, agus naimhdeas an aghaidh Dhé, agus a sheas a mach ann an ceannaire ‘n a aghaidh-san—agus so uile, faodaidh e bhi, fodh chleoca deiscioibull: ach a nis tha pheacaidhean air a shealbhachadh; cha’n eil comhdach aig air an son; bha bheath uile chaidh seachad ‘n a peacadh; tha a shannt, aicheadh air Dia, a mhi-naomhachd, a neo-thaingearachd, a chion gràidh do Chriosd, agus a pheacaidhean eile gun àireamh, air greim a dheanamh air, air chor agus nach urrain e cheann a thogail. Bhris e’n Lagh a tha naomh, agus cothromach, agus maith. Is ann an aghaidh Dhé a pheacaich e—an Cruithear, am Fear-cumail suas, am Fear-tabhairt lagh, an Dia fad-fhulungach, am Fear-saoraidh. Agus le so uile, tha chridhe olc, agus anabarrach aingidh. Faic mar tha’m Focal, am Biobull a bha roimhe air a dhimeas, a toirt air a ghlùinean bualadh ‘n a cheile. Faodaidh tu so fhaicinn: ach cha’n urrain suil duine fhaicinn mar a tha sholus a dealradh a stigh do’n a fròigean is dorcha anns a chridhe; mar a tha theine a caitheamh fhein-fhirecantachd-san; mar a tha chlaidheamh a marbhadh dòchas mealta. Tha e ga dhiteadh fein; tha e gabhail gràin dheth fein; tha e’g aideachadh Dhé bhi ceart ged a thilgeadh E esan gu sioruidh as a shealladh. Oir buinidh so do fhor aithreachas: cha’n e mhain doilghios, na mothachadh air olcas a pheacaidh mar ni a tha toirt truaigh ‘n a lorg (mar sin bha aithreachas Iudais); cha’n e mhain bròn air son peacaidh do bhrigh gu’m bheil dòchas againn gu’n do mhaith Dia, no gu maith, E ar peacaidhean (faodaidh a leithid sin do bhròn a bhi’n lorg gràdh do’n a pheacadh agus seasamh a mach an aghaidh àrd-uachdaranachd Dhé); ach a bhi faicinn glòir buadh ceartais Dhé, mar a tha sin air fhoillseachadh ann an agartasan agus ann am peanasan a Lagh-san, agus a bhi’g aontachadh ri ceartas na’m peanasan sin, ged a bhitheadh iad air an cur an gniomh an aghaidh an anama. Cha’n eil mi ‘g ràdh gu’m bi’n creutair toileach a bhi air a dhiteadh—nar leigeadh Dia gu’n abrainn sin—ach a leithid so a dh’aideachadh air gu’m bheil am Fear-tabhairt Lagha cothromach.
‘Nis, nach eil ni air chor-eigin sònraicht’ ‘n a leithid so de staid inntinn? Ciod e’n t-atharrachadh, ciod e’n tilgeadh bun os ceann a tha’n so? Cia mar a tha cùmhachd gràs Dhé ri fhaicinn agus ri mholadh ann. Nach eil ni air chor-eigin sònraicht’ anns an fhianuis a tha’m peacach aithreachail a toirt do naomhachd agus do cheartas an Fhir-tabhairt Lagha? —gu’n aonadh E fiosrachadh air nàdur uamhasach a pheacaidh dha’m bheil iadsan a tha iomlan naomh na’n coigrich, ri aontachadh ann an ceartas an Lagha dha’m bheil iadsan a tha caillte nan coigrich: gu’n aonadh E mothachadh air uamhas a bhi toirt oibheum do Dhia ri urram Dhà mar an Dia da’m buin dioghaltas, seadh, a leithid a dh’urram ‘s nach gabhadh a bhi air a chleachdadh mar a b’e bh’ann Dia a tha fuathachadh agus a dh’fheumas a bhi peanasachadh peacaidh: gu’n aonadh E mothachadh air neo-airidheachd neo-chriochnach air toilteanas ditidh aig làmhan Dhé, ri bhi dlùth-leantuin ris an Tighearna agus a bhi’g amharc Ris air son tròcair: (oir gu cinnteach cha’n eil mi’g ràdh gu’m bi fior aontachadh cridhe ann an ceartas Dhé, a faotainn cleachdadh dealaicht’ ri foillseachadh, a dh’aindeoin cho fann, air an fhirinn gu’m bheil “maitheanas maillle Ris.”
- Tha aithreachas a glòrachadh tròcair Dhé. Is e aon de thoraidhean crann-ceusaidh Chriosd, agus do bhrigh sin, “tha aoibhneas air neamh air son aon pheacach a ni aithreachas.” Cha’n urrain sinn bhi tuigsinn Dia a gairm a pheacaich gu aithreachas gun a bhi deanamh aithnichte dha a thròcair ann a bhi maitheadh, ni motha is urrain sinn a thuigsinn peacach a cleachdadh fior aithreachas gun ni-eigin de mhothachadh air tròcair Dhé ann an Crisd. ‘S e glòir Dhé air mhodh sònraicht’, gu’m bheil E “tròcairach agus gràsmhor;” gu’m bheil E toirt cleachdadh do thròcair air an talamh tre fhuil a Mhic. Is ann a stigh an so is miann leis na h-ainglean agus leis a mhuinntir shaorta amharc, am feadh ‘s a tha iad a seinn, “Is àirdh an t-Uan a chaidh a mharbhadh.” Is e a on de thoraidhean a bhàis phriseil sin gu’m bheil an “t-aingidh” air a ghairm gu bhi “treigsinn a shlighe agus an duine eucorach a smuaintean;” agus ‘s e aon dheth thoraidhean, ‘nuair a chithear am báis so ‘n a ghloir agus a dh’fhairichear e ‘n a chumhachd, gu’n toir am peacach cleachdadh do fhiar aithreachas.
Ni an Lagh peacadh aithnichte, agus ann an lamhan an Spioiraid Naoimh bheir e dearbha-shoilleireachd mu pheacadh, a dùsgadh na coguis, a briseadh sios dalmachd agus a toirt a nuas uamhar a chridhe, gus a toirt a mach anns a pheacach fein-dhiteadh agus eu-dòchas ni air bith a dheanamh air son e fein a thearnadh; ach cha’n urrain e gu bràth fior bhròn air son a pheacaidh, na fuath dha a thoirt seachad; agus dealaichte ris an t-soisgeul, threoraicheadh e gu tur eu-dòchas. Agus, feumail ‘s mar a tha a theagasg, that na leasanan sòlaimte a tha e teagasg air am fòghlum ni’s soilleir ‘nuair tha ‘n t-anam air a threorachadh bho Shliabh Shinai gu Calbharai. Gabhabh mar eisimpleir, naomhachd agus ceartas Dhé: tha a’ lagh teinnteach a foillseachadh glòir nam buadhan sin; ach cia ni’s motha tha iad a dealrachadh ann am bruthadh agus ann an cur fodh àmhghair Mac Dhé Féin? tha’n co-cheangal a dh’feumas a bhi air fhaicinn eadar peacadh agus peanas, air am faicinn ann am bagraidhean an lagha, agus ‘n ‘a ‘n cur an gniomh an aghaidh luchd deanamh na h-aingidheachd, ach cia ni’s motha tha sin air fhaicinn anns nach b’urrain Esan a bhi air a chaomhnadh. Tha olcas a pheacaidh air fhaicinn anns an Lagh, ach, cia ni’s motha ann an gràs an Athar agus a Mhic, ann am fulungais losa. Tha’m peacadh an aghaidh a leithid sin de Dhia. Faodaidh, agus bheir, an lagh air aideachadh gu’m bheil e peacach; ach aig a chrann-cheusaidh fairichidh e nàire dhiadhaidh gu’m b’urrain e easaontas a chòmhdach. Bheir an lagh dha dearbh-shoilleireachd gur e peacach a th’ann; ach is e gràdh a chruinn-cheusaidh a dh’fhoillsicheas dha cho tàireil agus cho nàimhdeil ‘s a tha pheacaidhean. Bheir an lagh dha dearbh-shoilleireachd gu’m bheil e ‘n a luidh gun chuideachadh ann an lamhan Dhé ard-uachdaranail, ach fairichidh e teicheadh aig bho a làthaireachd; bheir an crann-ceusaidh air gu h-onarach aideachadh gu’m bheil e toilltean an ifrinn is iochdraich, ach, gidheadh taruigidh se e a dh’ionnsuidh an Dé sin dha’n tug e oilbheum, agus a b’urrain ann am priobadh na sùla a thilgeadh an sin. Faodaidh an Lagh deoir shearbh a bhròin fhasgadh bh’uaithhe thairis air a imideas, agus a chuthach, agus a chiont ann a bhi treigsinn a thròcair féin; ach aig a chrann-cheusaidh bithidh tobraichean anama air am fosgladh, agus ni e bròn thairis air e bhi lot Tighearn na Glòir. Faodaidh an lagh toirt air a bhi faicinn co-chùmtachd ri iomhaigh Dhé ion-mhiannaicht; ach aig a chrann-cheusaidh, am feadh a tha e’g ùrnuigh, “Bi tròcaireach do mo neo-fhlreantachd,” glaodhaidh e leis an dùrachd cheudna, “Cruthaich anam cridhe glan a Dhé, agus ath-nuadhaich spiorad ceart an taobh a stigh dhiom.”
(R’a leantuinn).