saviours, and under that notion built temples, and consecrated altars to them. Nor did they rest with their mistaken piety, but made it stoop unto their baser flattery, calling those men their saviours* for whom they seemed to have as great respect and honour as for their gods.

Nor does it always signify so much as that it may not be attributed to man: for even in the Scriptures the Judges of Israel were called no less than their saviours. "When the children of Israel cried unto the Lord, the Lord raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz." (Judg. iii. 9.) And again, "When they cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera." (Judg. iii. 15.) Where, though in our translation we call Othniel and Ehud deliverers, yet in the original they are plainly termed saviours.*

Now what the full import and ultimate sense of the title of saviour might be, seemed not easy to the ancients: and the best+ of the Latins thought the Greek word so pregnant and νυμον καὶ πάτριον ἄρχοντα καταπαύσαν- dications Διῒ Σωτῆρι so in the Latin τες, ἱερέα Σωτήρων ἐχειροτόνουν καθ' we find often Jovi Servatori, or ConExaσTOV EviaνTóv. c. x. Appian relates servatori, sometimes Jovi Salvatori, of Demetrius that he received this title or Salutari: all which are nothing else from the Babylonians. Tíμaρxov ¿πavi- but the Latin expressions of the Greek στάμενον ἀνελὼν, καὶ τἄλλα πονηρῶς inscriptions. And without question τῆς Βαβυλῶνος ἡγούμενον, ἐφ ̓ ᾧ καὶ Σω- Σωτὴρ might have been rendered So τὴρ ἀρξαμένων τῶν Βαβυλονίων ὠνομά- spitator, and even Sospes, as it was on. De Bell. Syriac. c. 47. Lucian's used in the days of Ennius. 'Sospes, mistake in his Salutation tells us of salvus: Ennius tamen sospitem pro 'Avrioxos & Σwrηp, and Appian gives servatore posuit.' Festus. Neither us the routing of the Gauls as the indeed could the Sicilians mean any cause of that title: òç kai Ewrǹp inɛ- more of Verres, by the word Sotera, κλήθη Γαλάτας ἐκ τῆς Εὐρώπης ἐς τὴν than Tully spake of himself, when he 'Aoiav iμBaλóvraç eλáoas. 1b. c. 65. styled himself Servatorem Reipub. Pro And in process of time this title grew Planc. c. 36. At least Tacitus did so customary and familiar, that the conceive that Conservator is as much Sicilians bestowed it upon Verres as Soter, when speaking of Milichus, their oppressor. Itaque illum non who detected the conspiracies to Nero, solum patronum istius insulæ, sed et- he saith: 'Milichus præmiis ditatus iam Sotera inscriptum vidi Syracusis,' Conservatoris sibi nomen, Græcò ejus says Cicero, 4., Verr. c. 63. rei vocabulo, assumpsit.' Annal. 1. xv.

He took to limself the name of .0.71 ויקם יהוה מושיע לבני, .Heb •

Dy" So the Septuagint Conservator, in a Greek word which clearly: Καὶ ἤγειρε κύριος Σωτῆρα τῷ signifies so much: and without quesἸσραὴλ, καὶ ἔσωσεν αὐτοὺς, τὸν Γοθονιήλ tion that must be Σωτήρ. However, viov Kevés Qui suscitavit eis Salvato- the first Christians of the Latin Church rem, et liberavit eos, Othoniel. Again: were some time in doubt what word καὶ ἤγειρε κύριος αὐτοῖς Σωτῆρα τὸν ̓Αώδ, to use as the constant interpretation υἱὸν Γηρᾶ· Qui suscitavit Salvatorem of Σωτήρ, so frequent and essential to vocabulo Aioth, filium Gera. Vet, Christianity. Tertullian useth SalutiTransl. Upon which place St. Augustin notes: Animadvertendum est autem quod Salvatorem dicat etiam hominem, per quem Deus salvos faciat.' Quæst. I. vii. c. 18.

+ So Cicero in the place before cited, having said he saw Verres inscribed Sotera, goes on: Hoc quantum est? ita magnum, ut Latino uno verbo exprimi non possit.' But though in Cicero's time there was no Latin word used in that sense; yet not long after it was familiar. For as in the Greek inscriptions we read often de

ficator, or, as some books read it, Salvificator: Ergo jam non unus Deus, nec unus Salutificator, si duo salutis artifices, et utrique alter altero indigens.' De carne Christi, c. 14. and shews it was so translated in the Philippians, iii. 20. Et quidem de terra in coelum, ubi nostrum municipatum Philippenses quoque ab Apostolo discunt; Unde et Salutificatorem nostrum exspectamus Jesum Christum.' Resur. Carnis, c. 47. St. Hilary thought Salutaris a sufficient interpretation: 'Est autem Salutaris ipso

De

comprehensive, that the Latin tongue had no single word able to express it.

But whatsoever notion the heathen had of their gods or men which they styled saviours, we know this name belongeth unto Christ in a more sublime and peculiar manner. "Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved." (Acts iv. 12.)

It remaineth therefore that we should explain how and for what reason Christ truly is, and properly is called, our Saviour. First, then, I conceive, one sufficient cause of that appellation to consist in this, that he hath opened and declared unto us the only true way for the obtaining eternal salvation, and by such patefaction can deserve no less than the name of Saviour. For if those apostles and preachers of the Gospel, who received the way of salvation from him, which they delivered unto others, may be said to save those persons which were converted by their preaching; in a far more eminent and excellent manner must he be said to save them, who first revealed all those truths unto them. St. Paul "provoked to emulation them which were his flesh, that he might save some of them;" (Rom. xi. 14.) and "was made all things to all men, that he might by all means save some." (1 Cor. ix. 22.) He exhorted "Timothy to take heed unto himself, and unto the doctrine, and continue in them; for in doing this, he should both save himself and them that heard him." (1 Tim. iv. 16.) And St. James speaks in more general terms; "Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth a sinner from the error of his way, shall save a soul from death." (Jam. v. 19, 20.) Now if these are so expressly said to save the souls of them which are converted by the doctrine which they deliver, with much more reason must Christ be said to save them, whose ministers they are, and in whose name they speak. For it was he which came and preached peace to them which were afar off, and to them that were nigh." (Eph. ii. 17.) The will of God concerning the salvation of man was revealed by him. "No man hath seen God at any time: the only-begotten Son, which is in the bosom of the Father, he hath declared him." (John i. 18.) Being then "the Gospel of Christ is the power of God unto salvation to every one that believeth," (Rom. i.

·

illo nomine quo Jesus nuncupatur. Jesus enim secundum Hebraicam linguam Salutaris est.' In Psal. cxviii. St. Augustin is indifferent between that and Salvator: Deus salvos faciendi Dominus est Jesus, quod interpretatur Salvator, sive Salutaris.' And so Lactantius. At last they generally used the word Salvator. First Tertullian Christus in illo significaba

tur, taurus ob utramque dispositionem: aliis ferus, ut Judex, aliis mansuetus, ut Salvator.' adv. Marcion. 1. iii. c. 18. Which word of his was rather followed by his imitator St. Cyprian, after whom Arnobius used it, after him his disciple Lactantius: and from thence it continued the constant language of the church, till the late innovators thrust it out of the Latin translation,

16.) being they which preach it at the command of Christ are said to save the souls of such as believe their word, being it was Christ alone "who brought life and immortality to light through the Gospel;" (2 Tim.i.10.) therefore he must in a most eminent and singular manner be acknowledged thereby to save, and consequently must not be denied, even in this first respect, the title of Saviour.

Secondly, This Jesus hath not only revealed, but also procured, the way of salvation; not only delivered it to us, but also wrought it out for us: and so "God sent his Son into the world, that the world through him might be saved." (John iii. 17.) We were all concluded under sin, and, being the wages of sin is death, we were obliged to eternal punishment, from which it was impossible to be freed, except the sin were first remitted. Now this is the constant rule, 66. that without shedding of blood is no remission. It was therefore necessary that Christ should appear to put away sin by the sacrifice of himself." (Heb. ix. 22, 23. 26.) And so he did, for he "shed his blood for many, for the remission of sins," (Matt. xxvi. 28.) as himself professeth in the sacramental institution: "he bare our sins in his own body on the tree," (1 Pet. ii. 24.) as St. Peter speaks; and so in him "we have redemption through his blood, even the forgiveness of sins." (Col. i. 14.) And if "while we were yet sinners, Christ died for us: much more then, being now justified by his blood, we shall be saved from wrath by him." (Rom. v.8,9.) Again, we were all enemies unto God, and having offended him, there was no possible way of salvation, but by being reconciled to him. If then we ask the question, as once the Philistines did concerning David, "Wherewith should we reconcile ourselves unto our master?" (1 Sam. xxix. 4.) We have no other name to answer it but Jesus. For "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." (2 Cor. v. 19.) And as under the law "the blood of the sin-offering was brought into the tabernacle of the congregation to reconcile withal in the holy place;" (Lev. vi. 30.) so it pleased the Father through the Son, "having made peace by the blood of his cross, by him to reconcile all things unto himself." (Col. i. 20.) And thus it comes to pass, that us "who were enemies in our mind by wicked works, yet now hath he reconciled in the body of his flesh through death." (Ibid. 21, 22.) And upon this reconciliation of our persons must necessarily follow the salvation of our souls. "For if when we were enemies, we were reconciled unto God by the death of his Son: much more being reconciled, we shall be saved by his life." (Rom. v.10.) Furthermore, we were all at first enslaved by sin, and brought into captivity by Satan, neither was there any possibility of escape but by way of redemption. Now it was the Law of Moses, that if "any were able, he might redeem himself:" (Lev. xxv. 49.) but this to us was impossible, because absolute obedi

ence in all our actions is due unto God, and therefore no act of ours can make any satisfaction for the least offence. Another law gave yet more liberty, that he who "was sold might be redeemed again; one of his brethren might redeem him." (Lev. xxv. 48.) But this in respect of all the mere sons of men was equally impossible, because they were all under the same captivity. Nor could they satisfy for others, who were wholly unable to redeem themselves. Wherefore there was no other brother, but that Son of man, which is the Son of God, who was like unto us in all things, sin only excepted, which could work this redemption for us. And what he only could, that he freely did perform. For "the Son of man came to give his life a ransom for many:" (Matt. xx. 28.) and as he came to give, so he " gave himself a ransom for all." (1 Tim. ii. 6.) So that in him we have redemption through his blood, the forgiveness of sins." (Eph. i. 7.) For we are "bought with a price:" (1 Cor. vii. 23.) for we are "redeemed, not with corruptible things, as silver and gold; but with the precious blood of Christ, as of a lamb without blemish and without spot." (1 Pet. i. 18, 19.) He then which hath obtained for us remission of sins, he who through himself hath reconciled us to God, he who hath given himself as a ransom to redeem us, he who hath thus wrought out the way of salvation for us, must necessarily have a second and a far higher right unto the name of Jesus, unto the title of our Saviour.

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Thirdly, Beside the promulging and procuring, there is yet a farther act, which is, conferring of salvation on us. All which we mentioned before was wrought by virtue of his death, and his appearance in the Holy of Holies: but we must still believe he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." (Heb. vii. 25.) For now being set down at the right hand of God, he hath received all power both in heaven and earth; and the end of this power which he hath received is, to confer salvation upon those which believe in him. For the Father gave the Son "this power over all flesh, that he should give eternal life to as many as he hath given him;" (John xvii. 2.) that he should raise our bodies out of the dust, and cause our corruptible to put on incorruption, and our mortal to put on immortality: and upon this power we are to expect salvation from him. For we must "look for the Saviour, the Lord Jesus Christ, from heaven, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." (Phil. iii. 20, 21.) And unto them that thus look for him shall he appear the second time, without sin unto salvation." (Heb. ix. 28.) Being then we are all to endeavour that our " spirits may be saved in the day of the Lord Jesus:" (1 Cor. v. 5.) being St. Peter hath taught us, that "God hath exalted Christ with his