Milton

¶1Dictum est de OFFICIO MEDIATORIO EJUSQUE MUNERE TRIPLICI: sequitur ADMINISTRATIO.

¶2Eaque versatur in redemptoris Christi cum humili statu tum exaltatione.

¶3STATUS HUMILIS est in quo CHRISTUS ΘΕΑΝΘΡΩΠΟΣ CUM IN VITA TUM IN MORTE DIVINÆ JUSTITIÆ SE SPONTE SUBJECIT AD EA OMNIA SUBEUNDA QUIBUS REDEMPTIO NOSTRA PERFICIENDA ERAT.

¶4CHRISTUS ΘΕΑΝΘΡΩΠΟΣ. Philipp. ii. 6, 7, 8. ipse sese inanivit, forma servi—. Luc. xxii. 43. conspectus est ei angelus e cœlo corroborans eum: quid enim opus esset angelo, nisi utraque natura Christi aliquid perpessa esset. Sic Matt. xxvii. 46. Deus mi, Deus mi, cur me deseruisti? si natura divina nihil perpessa est, cur exclamanti non adfuit? si cum posset noluit, cur Patrem invocavit, cujus voluntas una eademque fuit?

¶5IN VITA. Rom. viii. 3. in forma consimili carni peccato obnoxiæ: quod ab ipsis incunabulis facile perspicitur, Luc. ii. 7. Circumcisione, Rom. xv. 8; qua legis totius observatione est obligatus, Gal. v. iii. hinc oblatione, Luc. ii. 24. fuga in Ægyptum, Matt. iii. subjectione, Luc. ii. 51. p. 222labore manuum, Marc. vi. 3. baptismo, Matt. iii. tentatione, cap. iv. Heb. ii. 18. et iv. 15. paupertate, Matt. viii. 20. 2 Cor. viii. 9. ut vos illius paupertate ditesceretis; persecutionibus, ignominiis, periculis; quæ cum tota passione in ipsis evangeliis legenda potius quam hic prolixe recitanda sunt. Sicuti et prædictum erat Isa. l. 6. corpus meum expono percussoribus—. Sic cap. xlix. 6, 7. et liii. 2, 3.

¶6IN MORTE. Psal. xxii. Philipp. ii. 8. factus obediens usque ad mortem, mortem autem crucis; cum summa ignominia, Deut. xxi. 23. suspensus exsecrationi est Deo; et exsecratione nobis debita in se translata, Gal. iii. 13. iræque divinæ in se effusæ horribili sensu; unde illa moribunda vociferatio, Matt. xxvii. 46. Deus mi, Deus mi, cur me deseruisti? postremo, triduana mortui in sepulchro detentione, 1 Cor. xv. 4. Atque hic solvitur morosa illa controversia de descensu ad inferos, quæ tot theologos torsit; siquidem Christus vere mortuus est: tum enim anima, ut demonstratum est supra, cum corpore eundem diem obiit. De natura autem divina, eane quoque morti succubuerit, hæsitatio major est; nam et divinam naturam multa loca scripturæ una cum humana morti pariter subjiciunt; et apertius quidem quam idiomatum communicatio subvenire videtur. Rom. x. 9. si professus fueris ore tuo Dominum Jesum, et credideris in corde tuo quod Deus eum suscitavit ex mortuis, servaberis. Quem ore profiteri debemus, eundem Deus suscitavit ex mortuis: at Dominum Jesum, id est, totam Jesu personam profiteri debemus: totam igitur Domini Jesu personam suscitavit Deus ex mortuis. 1 Cor. ii. 8. si cognovissent, nequaquam Dominum gloriæ crucifixissent. Gal. i. 1. non ab hominibus, neque per hominem, sed per Jesum Christum, ac per Deum Patrem qui suscitavit eum ex mortuis: suscitavit ergo non hominem solum, sed totum Christum; per quem non hominem, sed Θεάνθρωπον Paulus missus est. Philipp. ii. 6, 7, 8. qui erat in forma Dei, qui sese inanivit, forma servi accepta, ipse se summisit, factus obediens usque ad mortem. 1 Joan. iii. 16. per hoc novimus charitatem Dei, quod ille animam suam pro nobis deposuit. Apoc. i. 17, 18. ego sum primus et ultimus, et vivens, et fui mortuus. et ii. 8. Sola illa vox Christi ad latronem hodie mecum eris in paradiso, quæ et alias ob causas doctissimos quosque fatigavit, facit p. 223ut hæsitemus. Nam illa brevitate 1 Pet. iii. 18. minus moveor; morte quidem affectus carne, vivificatus autem Spiritu; hic enim, si antithesis constat, et qua parte est mortuus et qua parte vivificatus est dicit: vivificari autem, nisi mortua quæ fuit, pars nulla potuit. Quod si Spiritus pro causa vitæ hic ponitur, Spiritus Dei Patris ex locis multo clarioribus intelligendus est. Sane Christum et divina et humana natura sacrificium fuisse nemo inficiatur; sacrificium autem omne mactari oportet; totus igitur Christus, agnus ille, mactatus fuit.

¶7DIVINÆ JUSTITIÆ. Luc. xxiv. 26. nonne hæc oportuit pati Christum—? Isa. liii. 6. Jehova facit ut incurrat in eum pœna omnium nostrum.

¶8Statum humilem sequitur exaltatio.

¶9Ea est qua CHRISTUS TRIUMPHATA MORTE ET DEPOSITA SERVI FORMA AD IMMORTALITATEM SUMMAMQUE GLORIAM, PARTIM SUO MERITO, PARTIM LARGIENTE PATRE, NOSTRO QUIDEM BONO SUSCITATUS A DEO PATRE ET RESURREXIT ET ASCENDIT ET AD DEXTRAM DEI SEDET.

¶10TRIUMPHATA MORTE ET DEPOSITA—. Luc. xxiv. 26. nonne hæc oportuit pati Christum, et introire in gloriam suam? Col. ii. 14, 15. exspoliata imperia ac potestates traduxit palam, triumphatis illis per eam.

¶11AD IMMORTALITATEM. Act. xiii. 34. non amplius reversurum in sepulchrum. Rom. vi. 9. Christum suscitatum ex mortuis, non amplius mori.

¶12PARTIM SUO MERITO, PARTIM—. Rom. xiv. 9. ad hoc enim Christus et mortuus est— ut et mortuis et viventibus dominetur. Philipp. ii. 9. quapropter etiam Deus ipsum extulit—, et gratificatus est, sive ex gratia donavit ei nomen quod est supra omne nomen. Heb. ii. 9. videmus Jesum illum gloria et honore coronatum— propter mortis perpessionem. et xii. 2. pro sibi proposito gaudio.

¶13p. 224 NOSTRO BONO. Infra; ubi tractatur de totius administrationis fine.

¶14A DEO PATRE SUSCITATUS—. Joan. x. 18. auctoritatem habeo deponendi eam et rursus assumendi: hoc mandatum accepi a Patre meo. hinc Joan. ii. 19. destruite templum hoc, et intra triduum excitabo illud: nempe quia hoc mandatum acceperat a Patre, ut ex loco proxime citato fassus est. Act. ii. 24. quem suscitavit Deus solutis doloribus mortis. et v. 33. dextra Dei sursum sublatus. et cap. v. 30, 31. Deus ille patrum nostrorum suscitavit Jesum. hunc Deus dextra sua evectum constituit principem. et. x. 40. idem. et xiii. 32, 33, 34. ut supra. Rom. i. 4. declarato Filio Dei potenter secundum Spiritum Sanctitatis, per resurrectionem ex mortuis. et viii. 11. si Spiritus ejus qui suscitavit Jesum ex mortuis habitat in vobis, is qui excitavit Christum ex mortuis, vivificabit—. 2 Cor. xiii. 4. etsi crucifixus fuit ex infirmitate, vivit tamen ex potentia Dei. Eph. i. 19, 20. pro efficacia potentiæ virium ipsius, quas exeruit in Christo, suscitato eo ex mortuis. Philipp. ii. 9. quapropter Deus ipsum in summam extulit sublimitatem—. Col. ii. 12. per fidem efficacis illius virtutis Dei, qui excitavit eum ex mortuis. Heb. ii. 7. gloria et honore coronasti eum.

¶15Exaltationis sunt tres gradus: resurrectio, ascensio in cœlum, et ad dextram Dei sessio; qui singuli in evangeliis et apostolorum scriptis evidenter satis describuntur.

¶16Resurrectio. Matt. Marc. &c. et 1 Cor. xv. 4. &c. Ascensio in cœlum. Marc. xvi. 19. Luc. xxiv. 51. Joan. xiv. 12. &c. Act. i. 9. &c. Eph. iv. 8, 10. ascendit longe supra omnes cœlos. Sessio ad dextram Dei, quod Hebræo idiomate idem est atque ad gloriam et potentiam Deo proximam evectum esse. Matt. xxvi. 64. sedentem ad dextram potentiæ Dei. Marc. xiv. 62. et xvi. 19. idem. Eph. i. 20. et collocavit ad dextram suam in cœlis. Heb. i. 3. sedit ad dextram majestatis. et viii. 1. qui consedit ad dextram throni majestatis—. et xii. 2. idem. Psal. cx. 1. Act. vii. 55.

¶17p. 225 Humana autem natura Christi, quamvis in summa gloria sit, tamen definito in loco est, et non ubique, ut quidam volunt. Matt. xxviii. 6. non est hic; resurrexit enim. Luc. xxiv. 51. disjunctus ab illis, sursum—. Joan. xiv. 28. abeo, et redeo. Act. iii. 21. quem oportet cœli capiant usque ad—.

¶18Exaltatio Christi est secundum utramque naturam, sicut et erat exinanitio: secundum divinam quidem, restitutione ac manifestatione; secundum humanam, accessione. Joan. xvii. 5. nunc glorifica me tu, Pater, apud temetipsum ea gloria quam habui apud te priusquam mundus esset. Act. xiii. 32, 33. suscitato Jesu: ut etiam in Psalmo secundo scriptum est, Filius meus es tu, ego hodie genui te. Rom. i. 4. declarato vel definito Filio Dei cum potentia secundum Spiritum Sanctitatis, per resurrectionem ex mortuis.

¶1–2Having treated of the mediatorial office, and its threefold functions, we are now to consider the manner in which it is discharged. This includes the state of humiliation to which our Redeemer submitted, as well as his state of exaltation.

¶3THE HUMILIATION OF CHRIST is that state in which UNDER HIS CHARACTER OF GOD-MAN HE VOLUNTARILY SUBMITTED HIMSELF TO THE DIVINE JUSTICE, AS WELL IN LIFE AS IN DEATH, FOR THE PURPOSE OF UNDERGOING ALL THINGS REQUISITE TO ACCOMPLISH OUR REDEMPTION.

¶4UNDER HIS CHARACTER OF GOD-MAN. Philipp. ii. 6—8. he made himself of no reputation, and took upon him the form of a servant. Luke xxii. 43. there appeared an angel unto him from heaven, strengthening him. Now the presence of an angel would have been superfluous, unless the divine nature of Christ, as well as his human, had needed support. So also Matt. xxvii. 46. My God, my God, why hast thou forsaken me? If his divine nature had not partaken of the trial, why was it not at hand to sustain him when he demanded succour? or, if it had the ability, but not the will to help him, of what avail was it to call upon his Father, whose will was identically one with his own?

¶5p. 317 IN LIFE. Rom. viii. 3. in the likeness of sinful flesh. This is conspicuous even from his birth, Luke ii. 7. in his circumcision, Rom. xv. 8. by which he became a debtor to do the whole law, Gal. v. 3. whence an offering was made for him, Luke ii. 24; in his flight into Egypt, Matt. iii. in his subjection to his parents, Luke ii. 51; in his submitting to manual labour, Mark vi. 3; in his baptism, Matt. iii. in his temptation, Matt. iv. Heb. ii. 18. iv. 15; in his poverty, Matt. viii. 20. 2 Cor. viii. 9. that ye through his poverty might be rich; in the persecutions, insults and dangers which he underwent; for an account of which, together with the whole of his passion, it is better to refer to the gospels, than to cite the passages at length. To the same purport is the prediction of Isaiah, l. 6. I gave my back to the smiters—. Compare also xlix. 6, 7. liii. 2, 3.

¶6IN DEATH. Psal. xxii. Philipp. ii. 8. he became obedient unto death, even the death of the cross. This death was ignominious in the highest degree; Deut. xxi. 23. he that is hanged, is accursed of God. The curse also to which we were obnoxious, was transferred to him, Gal. iii. 13. accompanied with a dreadful consciousness of the pouring out of the divine wrath upon his head, which extorted from him the dying exclamation, Matt. xxvii. 46. My God, my God, why hast thou forsaken me? Lastly, he was detained in the grave three days after death; 1 Cor. xv. 4. And here may be found the solution of the difficulty respecting the descent into hell,¹ which has occasioned so much acrimonious controversy among divines; for if Christ's death was real, his soul must have died on the same day with his body, as was above shown. There is another question which seems less easy of solution; namely, whether he yielded to death in his divine nature likewise. For not p. 318a few passages of Scripture intimate that his divine nature was subjected to death conjointly with his human; passages too clear to be explained away by the supposition of idiomatic language. Rom. x. 9. if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. Him whom we ought to confess with the mouth, God raised from the dead. But he whom we ought to confess with the mouth is the Lord Jesus, that is, the whole person of Jesus; therefore God raised from the dead the whole person of the Lord Jesus. 1 Cor. ii. 8. had they known it, they would not have crucified the Lord of glory. Gal. i. 1. not of men, neither by man, but by Jesus Christ and God the Father, who raised him from the dead. Christ therefore was not raised in his human nature alone, but in the whole of his person; and Paul received his mission from him not as man, but as God-man. Philipp. ii. 6—8. who being in the form of God ..... made himself of no reputation, and took upon him the form of a servant ..... he humbled himself, and became obedient unto death. 1 John iii. 16. hereby perceive we the love of God, because he laid down his life for us. Rev. i. 17, 18. I am the first and the last; I am he that liveth, and was dead. See also ii. 8. The only uncertainty, therefore, arises from the words of Christ to the thief, this day thou shalt be with me in paradise; a passage which has on other accounts given much trouble to the learned. As to the conciseness of expression in 1 Pet. iii. 18. I consider it as of comparatively little importance; being put to death in the flesh, but quickened by (or in) the Spirit: since, if the antithesis be correct, the apostle's intention is to specify, on the one hand, the part in which he died, and on the other, that in which he was quickened. Now that which was quickened, must have been previously dead. But if the Spirit be here put for that which causes life, it must be understood, on comparing it with less obscure texts of Scripture, to signify the Spirit of God the Father. The fact, that Christ became a sacrifice both in his divine and human nature, is denied by none; and as it was requisite that the whole of the sacrifice should be slain, Christ, who was the sacrificial lamb, must be considered as slain in the whole of his nature.

¶7p. 319 TO THE DIVINE JUSTICE. Luke xxiv. 26. ought not Christ to have suffered these things? Isai. liii. 6. Jehovah hath laid on him the iniquity of us all.

¶8The humiliation of Christ was succeeded by his exaltation.

¶9THE EXALTATION OF CHRIST is that by which, HAVING TRIUMPHED OVER DEATH, AND LAID ASIDE THE FORM OF A SERVANT, HE WAS EXALTED BY GOD THE FATHER TO A STATE OF IMMORTALITY AND OF THE HIGHEST GLORY, PARTLY BY HIS OWN MERITS,² PARTLY BY THE GIFT OF THE FATHER, FOR THE BENEFIT OF MANKIND; WHEREFORE HE ROSE AGAIN FROM THE DEAD, ASCENDED INTO HEAVEN, AND SITTETH ON THE RIGHT HAND OF GOD.

¶10HAVING TRIUMPHED OVER DEATH, AND LAID ASIDE THE FORM OF A SERVANT. Luke xxiv. 26. ought not Christ to have suffered these things, and to enter into his glory? Col. ii. 14, 15. having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.

¶14HE WAS EXALTED BY GOD THE FATHER. John x. 18. I have power to lay it down, and I have power to take it again: this commandment have I received of my Father. Hence John ii. 19. destroy this temple, and in three days I will raise it up, namely, because he had been so commanded by the Father, as he acknowledges in the preceding quotation. Acts ii. 24. whom God raised up, having loosed the pains of death. v. 33. being by the right hand of God exalted. v. 30, 31. the God of our fathers raised up Jesus .... him hath God exalted with his right hand to be a Prince. See also x. 40. and xiii. 32—34. as above. Rom. i. 4. declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead. viii. 11. if the Spirit p. 320of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies. 2 Cor. xiii. 4. though he was crucified through weakness, yet he liveth by the power of God. Eph. i. 19, 20. according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead. Philipp. ii. 9. wherefore God also hath highly exalted him. Col. ii. 12. through the faith of the operation of God, who hath raised him from the dead. Heb. ii. 7. thou crownedst him with glory and honour.

¶11TO A STATE OF IMMORTALITY. Acts xiii. 34. no more to return to corruption. Rom. vi. 9. Christ being raised from the dead, dieth no more.

¶12PARTLY BY HIS OWN MERITS, PARTLY BY THE GIFT OF THE FATHER. Rom. xiv. 9. to this end Christ both died.....that he might be Lord both of the dead and living. Philipp. ii. 9. wherefore God also hath highly exalted him, and given him a name which is above every name. Heb. ii. 9. we see Jesus.....crowned with glory and honour, that he by the grace of God should taste death for every man. xii. 2. for the joy that was set before him.

¶13FOR THE BENEFIT OF MANKIND. See below, where the object of Christ's entire ministry is considered.

¶15–16This exaltation consists of three degrees; his resurrection, his ascension into heaven, and his sitting on the right hand of God; all of which are specified with sufficient clearness in the gospels and apostolical writings. For his resurrection, see Matthew and Mark, &c. and 1 Cor. xv. 4, &c. for his ascension into heaven, Mark xvi. 19. Luke xxiv. 51. John xiv. 12, &c. Acts i. 9, &c. Eph. iv. 8—10. he ascended up far above all heavens. His sitting on the right hand of God, a Hebraism signifying that he is exalted to a place of power and glory next to God,³ is mentioned p. 321Matt. xxvi. 64. sitting on the right hand of power. See also Mark xiv. 62. xvi. 19. Eph. i. 20. he set him at his own right hand in the heavenly places. Heb. i. 3. sat down on the right hand of the Majesty on high. viii. 1. who is set on the right hand of the throne of the Majesty. See also xii. 2. Psal. cx. 1. Acts vii. 55.

¶17The human nature of Christ, although exalted to a state of the highest glory, exists nevertheless in one definite place, and has not, as some contend, the attribute of ubiquity.⁴ Matt. xxviii. 6. he is not here, for he is risen. Luke xxiv. 51. he was parted from them and carried up into heaven. John xiv. 28. I go away, and come again unto you. Acts iii. 21. whom the heaven must receive until the times of restitution of all things.

¶18As Christ emptied himself in both his natures, so both participate in his exaltation;⁵ his Godhead, by its restoration and manifestation; his manhood, by an accession of glory. John xvii. 5. now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. Acts xiii. 32, 33. he hath raised up Jesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. Rom. i. 4. being declared (or defined) to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.

¶1Effectum et finis totius administrationis mediatoriæ est divinæ justitiæ pro omnibus satisfactio, et fidelium ad imaginem Christi conformatio.

¶2SATISFACTIO est qua CHRISTUS ΘΕΑΝΘΡΩΠΟΣ LEGEM IMPLENDO JUSTUMQUE PRETIUM SOLVENDO DIVINÆ JUSTITIÆ PRO OMNIBUS PLENE SATISFECIT.

¶3LEGEM IMPLENDO. Matt. v. 17. non veni ut eam dissolverem, sed ut implerem. Psal. xl. 8, 9. cum Heb. x. 7, 9. ut faciam, Deus, voluntatem tuam. Gal. iv. 5. ut eos qui legi erant subjecti redimeret. Col. ii. 14. cum delevisset quod contra nos erat, chirographum decretis illis, et illud sustulit e medio, cum affixisset cruci. Rom. viii. 3, 4. ut jus illud legis compleatur—. Implevit autem legem perfectissima Dei et proximi dilectione, dum Patri per omnia obediens, mortem pro fratribus oppetivit.

¶4PRETIUM PRO—: id est, loco. Matt. xx. 28. λύτρον ἀντὶ πολλῶν, redemptionis pretium pro multis. 1 Cor. vi. 20. pretio empti estis. 1 Tim. ii. 6. ἀντίλυτρον ὑπὲρ πάντων, liberationis pretium pro omnibus. Græca autem permutationem unius loco alterius plane significant. 1 Pet. i. 18. ἐλυp. 226τρώθητε, pretioso sanguine utpote agni. Rom. v. 10. reconciliati fuimus Deo per mortem Filii. Rom. iv. 25. propter offensas nostras. 1 Cor. xv. 3. ob peccata nostra. 2 Cor. v. 21. pro nobis. Tit. ii. 14. pro nobis, ut redimeret nos. Gal. i. 4. Heb. vii. 22. sponsor. et x. 12. pro peccatis sacrificium. et v. 29. qui Filium Dei conculcarit, et sanguinem fœderis per quem fuerat sanctificatus. Quorum locorum evidentiam frustra eludere conantur, qui Christum non nostro loco redemptionis causa, sed nostro tantum bono et velut exempli gratia mortem oppetisse contendunt. Hoc tamen fateor, me non videre quo pacto qui Filium ejusdem cum Patre essentiæ esse volunt, ejus vel incarnationem, vel satisfactionem possint satis expedire.

¶5PRO OMNIBUS. Rom. v. 18. beneficium in omnes homines. 2 Cor. v. 15. si unus pro omnibus mortuus fuit, nempe omnes fuisse mortuos: id si sequitur, etiam vice versa sequitur, si omnes mortui sunt quia Christus mortuus est pro omnibus, etiam pro omnibus mortuum esse qui mortui sunt; id est, pro universis. Eph. i. 10. recolligere omnia in Christo tum quæ in cœlis sunt, tum quæ in terra: tam ergo in terra sine exceptione omnia quam in cœlis. Col. i. 20. ut per eum reconciliaret omnia—. 1 Tim. ii. 4. vult omnes salvari, et ad agnitionem—. et v. 6. Heb. ii. 9. pro omnibus. 2 Pet. iii. 9. Deinde multis in locis Christus dicitur datus pro toto mundo. Joan. iii. 16, 17. ita Deus dilexit mundum, ut Filium suum unigenitum dederit, ut omnis qui credit in eum non pereat, sed habeat vitam æternam &c. et vi. 51. panis quem ego dabo, caro mea est, quam ego dabo pro mundi vita. 1 Joan. iv. 14. At inquiunt qui Christum pro electis duntaxat satisfecisse volunt, electos duntaxat in mundo qui sunt intelligi oportere; argumentoque id esse quod aliis in locis pro nobis, id nimirum esse volunt pro electis dicitur satisfecisse. Rom. viii. 34. 2 Cor. v. 21. et Tit. ii. 14. pro nobis. Verum illis in locis primum electos duntaxat in mundo intelligi non posse, penitius intuentibus facile apparebit, si quis modo ex eorum sententia priorem illum locum Joannis explanaverit: ita Deus dilexit mundum, id est, electos, ut omnis (electus) qui credit in eum non pereat. Ridiculum hoc esset; quis enim electus non credit? Necesse est igitur diviserit mundum Deus in credentes et non credentes; et alteram quidem partem p. 227enuntiavit, ut omnis qui credit in eum, non pereat; alteram necessario intellexit, ut omnis pereat qui non credit. Quid, quod mundus ubi non pro omnibus, pro pessimis ex mundo frequentius intelligitur. Joan. xiv. 17. Spiritum veritatis quem mundus non potest recipere. et xv. 19. odit vos mundus. et sæpe alibi. Deinde ubi pro nobis dicitur, cæteros non excludi apertissime docetur. 1 Joan. ii. 2. nec pro nostris solum, sed pro totius mundi peccatis. Quid latius dici potuit? Idem respondendum, ubi Christus pro ovibus suis, Joan. x. 16. pro ecclesia, Act. xx. 28. Eph. v. 23, 25. Præterea, si omnes gratia sufficienti, quod supra demonstratum est, donantur, necessario sequitur pro omnibus a Christo et sufficienter et efficaciter, quod ad Dei quidem consilium ac voluntatem attinet, esse satisfactum; cum, sine illa plenissima satisfactione, gratia ne minima quidem ullo modo possit impertiri. Quod autem multa afferuntur loca ubi pro multis pretium solvisse Christus dicitur, ut Matt. xx. 28. pretium pro multis. Heb. ix. 28. multorum; et ejusmodi alia, ea loca nihil obsunt quo minus pro omnibus etiam solverit: omnes nempe certe multi sunt. Quod si cui sic libet argumentari; pro multis, ergo non pro omnibus, is dissertissimis aliis locis aperte contradicit et præsertim Rom. v. 19. sicuti unius inobedientia multi facti sunt peccatores; nam quis hic negaverit multos esse omnes? Quinetiam si sic interpretantur pro omnibus ac si diceretur pro quibusvis, id est, ut ipsi loquuntur, pro generibus singulorum, non pro singulis generum, præterquam quod suarum duntaxat hypothesium causa ab usitato generalis particulæ sensu discedunt, ne sic quidem effecerint quod putant; cum non minus pro singulis generum, dum pro omnibus tam sæpe et toto mundo et nullis non servandis 2 Pet. iii. 9. satisfecisse Christum libri sacri testentur, quam pro generibus singulorum solus ille locus Apoc. v. 9. ex omni tribu, et lingua, et populo, et natione. Non autem pro solis electis, verum etiam pro reprobis, quos vocant, Christum satisfecisse constabit. Matt. xviii. 11. venit Filius hominis ut servet quod perierat: perierant autem omnes: venit ergo ut servaret omnes, tam reprobos quam electos quos vocant. Joan. iii. 17. non misit Deus Filium suum in mundum ut damnet mundum, (quod tamen affirmant illi qui solis electis missum Christum aiunt ad graviorem reproborum damnationem) p. 228sed ut servetur mundus per eum: reprobi nimirum, quos vocant; nam de electis id monere supervacuum erat. Sic Joan. xii. 4. et vi. 32. Pater meus dat vobis panem illum cœlestem verum:—vobis, etiam incredulis v. 36. dat, id est, offert animo sincero: panis enim ille Dei dat vitam mundo, id est, universis, nempe quia vobis incredulis, modo ne ipsi rejiciatis. Act. xvii. 30, 31. nunc denuntiat omnibus ubique hominibus ut resipiscant; eo quod statuit diem quo juste judicaturus est orbem terrarum: certe quos judicabit, eos ad pœnitentiam vocat; omnes autem et singulos judicabit; omnes ergo et singulos ad pœnitentiam vocat; vocationis autem gratia dignari neminem potuisset, nisi interposita Christi satisfactione, non in se solum sufficienti verum etiam ad omnes, quantum in voluntate Dei situm est efficaci, siquidem serio vocat. Verum vocatio et donatio est Dei; acceptio est fidei: quæ si satisfactionis efficaciæ desit, non idcirco satisfactio efficaciter non est data, sed non accepta. Heb. x. 29. qui Filium Dei conculcarit, et sanguinem fœderis per quem fuerat sanctificatus profanum duxerit, et Spiritum gratiæ contumelia affecerit. 2 Pet. ii. 1. etiam Dominum qui illos mercatus est abnegantes, accersentes sibi ipsis celerem perniciem. Cum ergo omnes aut electi sint, aut reprobi, pro utrisque autem Christus satisfecerit, pro omnibus plane satisfecit. Christi autem satisfactio tantum abest ut solos respiciat electos, quod vulgo creditur, non omnes peccatores, ut vice versa omnes omnino respiciat peccatores, non solos electos; immo ne omnino quidem electos, nisi ut prius peccatores. Rom. iii. 25. prætereundo peccata quæ antecesserunt, in illa Dei tolerantia. 1 Tim. i. 15. certus est hic sermo et omni acceptatione dignus, Christum Jesum venisse in mundum ut peccatores servaret; quorum primus sum ego. At, inquiunt, pro mundo non rogat Christus, Joan. xvii. 9. Fateor, in illa quidem oratione, quæ discipulorum præsertim causa instituta est: in cruce autem pro interfectoribus etiam suis rogavit. Luc. xxiii. 34. Pater, remitte hoc ipsis. Et per apostolum nos hortatur, 1 Tim. ii. 1. &c. ut fiant deprecationes— pro omnibus hominibus: et hac maxime ratione, hoc bonum esse et acceptum coram servatore nostro Deo, qui omnes homines vult servari, et ad agnitionem veritatis venire. Sed objicitur et illud Tit. ii. 14. dedit semetipsum pro nobis, ut redimeret nos p. 229ab omni transgressione legis, et purificaret sibi ipsi populum peculiarem, æmulantem bonorum operum:—populum peculiarem; ergo non omnes. Respondeo, redimere non est idem ac purificare: redemit universos quidem transgressores; purificat non nisi studiosos bonorum operum, id est, credentes; sine fide enim nulla opera sunt bona. Et redempti quidem sunt omnes vel inscientes vel etiam adhuc inimici; Rom. v. 6, 7. pro impiis. et v. 10. pro inimicis; purificatus nemo nisi volens et per fidem; id quod scripturæ testimonia passim declarant. Ezech. xii. 2. aures habent ad audiendum, sed non audiunt; quia domus rebellis sunt. Matt. xxiii. 37. quoties volui—, et noluistis? Luc. vii. 30. Pharisæi irritum reddiderunt consilium Dei contra semetipsos. Joan. v. 34, 40. hæc dico, ut vos servemini—: sed non vultis venire ad me, ut vitam habeatis. Act. vii. 51. vos semper Spiritui Sancto resistitis. 2 Thess. ii. 10. propterea quod amorem veritatis non receperunt ut salvi fierent. Act. x. 43. remissionem peccatorum accepturum per nomen ejus omnem credentem in eum. Et xv. 9. fide purificans corda eorum. Rom. iii. 22. &c. per fidem Jesu Christi in omnes et super omnes qui credunt; non enim est distinctio: omnes enim peccarunt—. per redemptionem factam in Jesu Christo, quem proposuit Deus placamentum per fidem in sanguine ipsius. Gal. iii. 22. conclusit scriptura omnia sub peccatum, ut promissio ex fide Jesu Christi daretur credentibus.

¶6PLENE SATISFECIT. Heb. x. 14. unica oblatione consummavit in perpetuum eos qui sanctificantur. 1 Joan. i. 7. sanguis Jesu Christi purificat nos ab omni peccato. Tit. ii. 14. ut redimeret nos ab omni legis transgressione. Heb. i. 3. purificatione peccatorum nostrorum per seipsum facta. et vii. 22. tanto melioris pacti sponsor factus est Jesus. et ix. 14, 15. quanto magis sanguis Christi— emundabit nos? Plene autem satisfecit, quia sic visum est Patri qui dixit, hic est Filius meus dilectus, in quo mihi complacui: hunc nimirum sanctificavit, hunc obsignavit.

¶7Satisfactionem esse effectum et finem totius administrationis, ex sequentibus planum fit.

¶8p. 230 Primum status humilis. Isa. liii. 4, usque ad v. 11. justificabit multos, quorum iniquitates bajulavit. Rom. iii. 25. ut esset placamentum per fidem in sanguine ipsius ad demonstrationem justitiæ suæ. et v. 9. justificati estis ejus sanguine. 2 Cor. v. 21. fecit enim ut qui—, pro nobis peccatum esset, ut nos efficeremur justitia Dei in eo. Eph. v. 2. se oblationem ac victimam Deo in odorem bonæ fragrantiæ. 1 Pet. ii. 24. in corpore suo supra lignum illud, ut justitiæ viveremus.

¶9Deinde exaltationis. Rom. v. 10. multo magis reconciliati servabimur per vitam ipsius. et viii. 34. quis est qui condemnet, Christus est qui mortuus est; immo vero qui etiam suscitatus est, qui etiam est ad dextram Dei, qui etiam interpellat pro nobis. 1 Cor. xv. 17. si Christus non est suscitatus, adhuc estis in peccatis vestris. Heb. ix. 24. in cœlum, ut compareat pro nobis. 1 Pet. iii. 21. stipulatio bonæ conscientiæ apud Deum per resurrectionem. 1 Joan. ii. 1. advocatum habemus apud Patrem.

¶10Satisfactionis effectum adæquatum est Dei Patris cum homine reconciliatio. Joan. vi. 37, 39. quicquid dat mihi Pater, ad me veniet. Rom. v. 10, 11. quum inimici essemus reconciliati fuimus Deo per mortem Filii ejus. 2 Cor. ii. 16. his quidem odor vitæ ad vitam. et v. 19. Deus erat in Christo mundum reconcilians sibi, non imputando iis offensas eorum. Eph. i. 6. ad laudem gloriosæ suæ gratiæ, qua nos gratis sibi acceptos effecit in illo dilecto.

¶11Secundus finis totius administrationis mediatoriæ est NOSTRA AD IMAGINEM CHRISTI CUM EXINANITI TUM EXALTATI CONFORMATIO. Rom. viii. 29. conformandos imagini Filii sui.

¶12EXINANITI. Rom. vi. 4. consepulti igitur sumus—. et v. 5. nam si cum eo plantati coaluimus assimilatione mortis ejus—. et v. 8. quod si mortui sumus cum Christo—. et v. 11. vos tum mortuos esse peccato; tum vero vivere—. et cap. viii. 17. si modo cum eo patimur, ut cum eo etiam glorificemur. Gal. ii. 20. una cum Christo crucifixus; et p. 231vivit in me Christus. 2 Tim. ii. 11, 12. si cum eo mortui sumus—. Philipp. iii. 10. ut cognoscam eum, et vim resurrectionis ejus, et communionem perpessionum ejus, dum conformis fio morti ejus. Col. i. 24. gaudeo de iis quæ patior pro vobis, et reliquias afflictionum Christi vicissim expleo in carne mea, pro corpore ipsius, quod est ecclesia. 1 Pet. iv. 13. in eo quod consortes estis afflictionum Christi, gaudete; ut et quum revelabitur gloria ejus, gaudeatis.

¶13EXALTATI. Matt. xxvii. 52, 53. monumenta aperta sunt—. Joan. xii. 32. et ego si sublatus fuero e terra, omnes traham ad meipsum. et xiv. 2, 3, 4. proficiscor paraturus, et assumam vos. et xvi. 7. expedit vobis ut ego abeam—. et xvii. 22. et ego gloriam quam dedisti mihi dedi iis. Rom. iv. 25. suscitatus ad nostri justificationem. et vi. 4, 5. sicubi suscitatus—. 1 Cor. xv. 13. si resurrectio mortuorum non est, Christus quoque non est suscitatus. et v. 20, primitiæ dormientium. Eph. ii. 5, 6. una vivificavit, una suscitavit, unaque collocavit in cœlis in Christo Jesu. Philipp. iii. 21. transfigurabit corpus nostrum humile—. Col. i. 18. primogenitus ex mortuis. et iii. 1, 2, &c. si resurrexistis cum Christo—. 1 Thess. iv. 14. ita etiam eos qui obdormierint in Jesu, ducet secum. Heb. x. 19, 20. libertatem habeamus ingrediendi—. 1 Pet. i. 3, 4. regenuit nos in spem vivam per resurrectionem.

¶14Restitutio itaque hominis, si Christi satisfactionem respiciamus nostramque cum eo exinanito conformationem, ex merito est: quo pacto illa intelligenda sunt quæ remunerationis et præmii reddendi rationem præ se ferunt. Matt. v. 12. gaudete, quoniam merces vestra multa est in cœlis. Rom. ii. 6, 7. reddet unicuique secundum opera ipsius: iis qui secundum patientem expectationem quærunt boni operis gloriam et honorem et immortalitatem, vitam æternam. 2 Cor. iv. 17. nam illico præteriens levitas afflictionis nostræ excellenter excellentis gloriæ pondus æternum conficit nobis. Philipp. iii. 14. scopum versus feror ad palmam supernæ vocationis Dei in Christo Jesu. 2 Thess. i. 5, 6, 7. quæ res indicium est justi judicii Dei, ut digni habeamini regno Dei, pro quo etiam ita patimini; siquidem justum est apud p. 232Deum vicissim reddere iis qui affligunt vos afflictionem, vobis vero qui affligimini, relaxationem nobiscum—. 2 Tim. iv. 8. reposita est mihi justitiæ corona, quam reddet mihi Dominus in illo die, justus judex; non solum autem mihi, sed et omnibus qui expetiverint illustrem illum ipsius adventum. Heb. vi. 10. non enim injustus est Deus, ut obliviscatur operis vestri. 1 Joan. i. 9. si confiteamur— fidelis est et justus. Apoc. iii. 4. ideoque ambulabunt mecum albati; digni enim sunt.

¶15Nec verendum est ne hac ratione meritorum nostrorum doctrinam inducamus: ista enim conformatione nostra nihilo plus accedit ad satisfactionem Christi plenissimam, quam nostris operibus ad fidem: fides enim justificat, ea tamen fides quæ sine operibus non est: et si quid meremur, si qua ratione digni sumus, Deus dignos nos fecit in Christo. Col. i. 12. gratias agentes Patri, qui idoneos nos fecit—. 2 Thess. i. 11. ut vos dignetur. Vide plura cap. xxii. de justificatione. Sin autem electionem Christi nostramque a Deo Patre spectamus, restitutio hominis est ex mera gratia; unde in evangelio Pater dedisse Filio suos toties dicitur, et Filium dedisse suis.

¶16PURGATORII autem fabula in quo excocta flammis peccata elui atque purgari fabulantur Papistæ, cum aliis multis rationibus, tum imprimis ex plena Christi satisfactione refellitur. Nam ut omittam nullum in scripturis purgatorium ejusmodi inveniri, sane si Christi sanguis pro nobis plene satisfecit, et ab omni macula penitus nos puros reddidit, quod ignis purgare possit nihil omnino relinquitur. Ignem autem illum 1 Cor. iii. 13, 15, qui pro igne proprio volunt intelligi, sciant non purgatorium esse illum, sed probatorium ignem vanis doctoribus duntaxat paratum, quorum doctrinam sive splendidam et fucatam, sive rudem et incultam, dies, id est, lux veritatis declarabit. Sicut et ille ignis afflictionum, 1 Pet. iv. 12. probat nos in hac vita, non purgat in altera. Quid, quod omnis retributio post hanc vitam, omnis sensus vel boni vel mali ad tribunal illud Christi rejicitur, 2 Cor. v. 10. ut unusquisque reportet quæ in corpore fecerit, congruenter ad id quod fecerit, sive bonum sive malum. Et p. 233sane si, quod supra ostendimus, anima cum corpore ad diem usque resurrectionis obdormiscit, purgatorium nullo alio argumento validius refutatur. Nec datur quidquam medium præter mortem iis qui salvi futuri sunt inter terrestrem hanc domum hujus vitæ et domicilium illud æternum in cœlis 2 Cor. v. 1. 2 Tim. iv. 8. reposita est mihi justitiæ corona, quam reddet mihi Dominus in illo die, justus judex.

¶1The effect and design of the whole ministry of mediation is, the satisfaction of divine justice on behalf of all men, and the conformation of the faithful to the image of Christ.

¶2THE SATISFACTION OF CHRIST is THE COMPLETE REPARATION MADE BY HIM IN HIS TWOFOLD CAPACITY OF GOD AND MAN, BY THE FULFILMENT OF THE LAW, AND PAYMENT OF THE REQUIRED PRICE FOR ALL MANKIND.⁶

¶3BY THE FULFILMENT OF THE LAW. Matt. v. 17. I am not come to destroy, but to fulfil. Psal. xl. 8, 9. compared with Heb. x. 7, 9. I come to do thy will, O God. Gal. iv. 5. to redeem them that were under the law. Col. ii. 14. blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross. Rom. viii. 3, 4. that the righteousness of the law might be fulfilled. Christ fulfilled the law by perfect love to God and his neighbour, until the time when he laid down his life for his brethren, being made obedient unto his Father in all things.⁷

¶4BY PAYMENT OF THE REQUIRED PRICE FOR, that is to say, INSTEAD OF ALL MANKIND. Matt. xx. 28. λύτρον ἀντὶ πολλῶν, a ransom for many. 1 Cor. vi. 20. ye are bought with a price. 1 Tim. ii. 6. ἀντίλυτρον ὑπὲρ πάντων, a ransom for all. The Greek words clearly denote the substitution of one person in the place of another. 1 Pet. i. 18. ἐλυτρώθητε, ye were redeemed...with the precious blood of Christ, as of a lamb. Rom. v. 10. we were reconciled to God by the death of his Son. iv. 25. for our offences. 1 Cor. xv. 3. for our sins. 2 Cor. v. 21. for us. p. 323Tit. ii. 14. for us, that he might redeem us. See also Gal. i. 4. Heb. vii. 22. a surety. x. 12. one sacrifice for sins. v. 29. who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing. It is in vain that the evidence of these texts is endeavoured to be evaded by those who maintain that Christ died, not in our stead, and for our redemption, but merely for our advantage in the abstract, and as an example to mankind.⁸ At the same time I confess myself unable to perceive how those who consider the Son as of the same essence with the Father, can explain either his incarnation, or his satisfaction.

¶5FOR ALL MANKIND. Rom. v. 18. the free gift came upon all men. 2 Cor. v. 14. if one died for all, then were all dead. If this deduction be true, then the converse is also true, namely, that if all were dead, because Christ died for all, Christ died for all who were dead; that is, for all mankind. Eph. i. 10. that he might gather together in one all things in Christ, both which are in heaven, and which are on earth; all things therefore on earth without a single exception, any more than in heaven. Col. i. 20. by him to reconcile all things. 1 Tim. ii. 4. who will have all men to be saved, and to come unto the knowledge of the truth. Compare also v. 6. Heb. ii. 9. for every man. See also 2 Pet. iii. 9. Further, Christ is said in many places to have been given for the whole world. John iii. 16, 17. God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. vi. 51. the bread that I will give is my flesh, which I will give for the life of the world. See 1 John iv. 14. They howp. 324ever who maintain that Christ made satisfaction for the elect alone, reply, that these passages are to be understood only of the elect who are in the world; and that this is confirmed by its being said elsewhere that Christ made satisfaction for us, that is, as they interpret it, for the elect. Rom. viii. 34. 2 Cor. v. 21. Tit. ii. 14. That the elect, however, cannot be alone intended, will be obvious to any one who examines these texts with attention, if in the first passage from St. John (for instance) the term elect be subjoined by way of explanation to that of the world. So God loved the world (that is, the elect) that whosoever (of the elect) believeth in him should not perish. This would be absurd; for which of the elect does not believe? It is obvious therefore that God here divides the world into believers and unbelievers; and that in declaring, on the one hand, that whosoever believeth in him shall not perish, he implies on the other, as a necessary consequence, that whosoever believeth not, shall perish. Besides, where the world is not used to signify all mankind, it is most commonly put for the worst characters in it. John xiv. 17. even the Spirit of truth, whom the world cannot receive; xv. 19. the world hateth you; and so in many other places. Again, where Christ is said to be given for us, it is expressly declared that the rest of the world is not excluded. 1 John ii. 2. not for ours only, but also for the sins of the whole world; words the most comprehensive that could possibly have been used. The same explanation applies to the texts in which Christ is said to lay down his life for his sheep, John x. 16. or for the church, Acts xx. 28. Eph. v. 23, 25. Besides, if, as has been proved above, a sufficiency of grace be imparted to all, it necessarily follows that a full and efficacious satisfaction must have been made for all by Christ, so far at least as depended on the counsel and will of God; inasmuch as without such satisfaction not the least portion of grace could possibly have been vouchsafed. The passages in which Christ is said to have given a ransom for many, as Matt. xx. 28. and Heb. ix. 28. to bear the sins of many, &c. afford no argument against the belief that he has given a ransom for all; for all are emphatically many. If however it should be argued, that because Christ gave his life for many, therefore he did not give p. 325it for all, many other texts expressly negative this interpretation, and especially Rom. v. 19. as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous; for no one will deny that many here signifies all. Or even if the expression for all should be explained to mean for some, or, in their own words, for classes of individuals, not for individuals in every class, nothing is gained by this interpretation; not to mention the departure from the usual signification of the word for the sake of a peculiar hypothesis. For the testimony of the sacred writings is not less strong to Christ's having made satisfaction for each individual in every class (as appears from the frequent assertions that he died for all, and for the whole world, and that he is not willing that any should perish, 2 Pet. iii. 9.) than the single text Rev. v. 9. is to his having died for classes of individuals: thou hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation. It will be proved, however, that Christ has made satisfaction not for the elect alone, but also for the reprobate, as they are called. Matt. xviii. 11. the Son of Man is come to save that which was lost. Now all were lost; he therefore came to save all, the reprobate as well as those who are called elect. John iii. 17. God sent not his Son into the world to condemn the world (which doctrine, nevertheless, must be maintained by those who assert that Christ was sent for the elect only, to the heavier condemnation of the reprobate) but that the world through him might be saved; that is, the reprobate; for it would be superfluous to make such a declaration with regard to the elect. See also John xii. 47. vi. 32. my Father giveth you the true bread from heaven; you, that is, even though ye believe not, v. 36. he giveth, that is, he offers in good faith: for the bread of God ...... giveth life unto the world, that is, to all men, inasmuch as he gives it even to you who believe not, provided that you on your part do not reject it. Acts xvii. 30, 31. now he commandeth all men every where to repent; because he hath appointed a day in the which he will judge the world in righteousness. Those whom he will judge, he undoubtedly calls to repentance: but he will judge all the world p. 326individually; therefore he calls all the world individually to repentance. But this gracious call could have been vouchsafed to none, had not Christ interfered to make such a satisfaction as should be not merely sufficient in itself, but effectual, so far as the divine will was concerned, for the salvation of all mankind; unless we are to suppose that the call is not made in earnest. Now the call to repentance and the gift of grace are from the Deity; their acceptance is the result of faith: if therefore the efficacy of Christ's satisfaction be lost through want of faith, this does not prove that an effectual satisfaction has not been made, but that the offer has not been accepted. Heb. x. 29. who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace. 2 Pet. ii. 1. even denying the Lord that bought them, and bringing upon themselves swift destruction. Forasmuch then as all mankind are divided into elect and reprobate, in behalf of both of whom Christ has made satisfaction, he has made satisfaction for all. So far indeed is this satisfaction from regarding the elect alone, as is commonly believed, to the exclusion of sinners in general, that the very contrary is the case; it regards all sinners whatever, and it regards them expressly as sinners; whereas it only regards the elect in so far as they were previously sinners. Rom. iii. 25. to declare his righteousness for the remission of sins that are past, through the forbearance of God. 1 Tim. i. 15. this is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. But it is objected, Christ does not pray for the world, John xvii. 9. This is true of that particular prayer, which was dedicated chiefly to the benefit of his disciples; but on the cross he prayed even for his murderers, Luke xxiii. 34. Father, forgive them. He exhorts us likewise by the mouth of the apostle, 1 Tim. ii. 1, &c. that supplications be made for all men; and for this especial reason: for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth. They also object Tit. ii. 14. who gave himself for us, that he might redeem us from all iniquity, and purify p. 327unto himself a peculiar people, zealous of good works: a peculiar people, not therefore the whole of mankind. I reply, that redemption is not purification; Christ has redeemed all transgressors, but he purifies only such as are zealous of good works, that is, believers; for no works are good, unless done in faith. All are redeemed, even those who know not of it, or who are yet enemies and sinners, Rom. v. 6—8, 10. but none are purified, except their wills be consenting, and they have faith; as Scripture everywhere testifies. Ezek. xii. 2. they have ears to hear, and hear not, for they are a rebellious house. Matt. xxiii. 37. how often would I have gathered thy children together...and ye would not. Luke vii. 30. the Pharisees rejected the counsel of God against themselves. John v. 34, 40. these things I say, that ye might be saved.... and ye will not come to me that ye might have life. Acts vii. 51. ye do always resist the Holy Ghost. 2 Thess. ii. 10. because they received not the love of the truth, that they might be saved. Acts x. 43. through his name whosoever believeth in him shall receive remission of sins. xv. 9. purifying their hearts by faith. Rom. iii. 22. by faith of Jesus Christ unto all and upon all them that believe; for there is no difference; for all have sinned—: through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in his blood. Gal. iii. 22. the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

¶6THE COMPLETE REPARATION MADE BY CHRIST. Heb. x. 14. by one offering he hath perfected for ever them that are sanctified. 1 John i. 7. the blood of Jesus Christ cleanseth us from all sin. Tit. ii. 14. that he might redeem us from all iniquity. Heb. i. 3. when he had by himself purged our sins. vii. 22. by so much was Jesus made a surety of a better testament. ix. 14. how much more shall the blood of Christ...... purge your conscience. He made full satisfaction, because such was the will of his Father, who said, This is my beloved Son, in whom I am well pleased; implying that he had himself sanctified and sealed him to his office.

¶7p. 328 That the satisfaction made by Christ was the effect and end proposed by the whole of his ministry, appears from the following passages.

¶8First, of his humiliation. Isai. liii. 4—11. by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Rom. iii. 25. to be a propitiation through faith in his blood, to declare his righteousness. v. 9. being now justified by his blood. 2 Cor. v. 21. he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him. Eph. v. 2. Christ hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour. 1 Pet. ii. 24. who his own self bare our sins in his own body on the tree, that we being dead to sins, should live unto righteousness.

¶9Secondly, of his exaltation. Rom. v. 10. much more, being reconciled, we shall be saved by his life. viii. 34. who is he that condemneth? it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who maketh intercession for us. 1 Cor. xv. 17. if Christ be not raised .... ye are yet in your sins. Heb. ix. 24. Christ is entered .... into heaven itself, now to appear in the presence of God for us. 1 Pet. iii. 21. the answer of a good conscience towards God, by the resurrection of Jesus Christ. 1 John ii. 1. we have an advocate with the Father.

¶10The effect of Christ's satisfaction is sufficient to produce the reconciliation of God the Father with man. John vi. 37, 39. all that the Father giveth me shall come to me. Rom. v. 10, 11. when we were enemies, we were reconciled to God by the death of his Son. 2 Cor. ii. 16. to the other the savour of life unto life. v. 19. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them. Eph. i. 6. to the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

¶11The second object of the ministry of the Mediator is, THAT WE MAY BE CONFORMED TO THE IMAGE OF CHRIST, AS WELL IN HIS STATE OF HUMILIATION AS OF EXALTATION. Rom. viii. 29. to be conformed to the image of his Son.

¶12p. 329 IN HIS STATE OF HUMILIATION. Rom. vi. 4. therefore we are buried with him. v. 5. for if we have been planted together in the likeness of his death—. v. 8. if we be dead with Christ—. v. 11. reckon ye also yourselves to be dead indeed unto sin, but alive unto God—. viii. 17. if so be that we suffer with him, that we may be also glorified together. Gal. ii. 20. I am crucified with Christ ...... but Christ liveth in me. 2 Tim. ii. 11, 12. if we be dead with him, we shall also live with him. Philipp. iii. 10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. Col. i. 24. who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church. 1 Pet. iv. 13. rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also.

¶13IN HIS STATE OF EXALTATION. Matt. xxvii. 52, 53. the graves were opened. John xii. 32. I, if I be lifted up from the earth, will draw all men unto me. xiv. 2—4. I go to prepare a place for you ...... and I will receive you unto myself. xvi. 7. it is expedient for you that I go away—. xvii. 22. the glory which thou gavest me, I have given them. Rom. iv. 25. who was raised again for our justification. vi. 4, 5. like as Christ was raised up from the dead—. 1 Cor. xv. 13. if there be no resurrection from the dead, then is Christ not risen. v. 20. the first-fruits of them that slept. Eph. ii. 5, 6. God hath quickened us together with Christ ..... and hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Philipp. iii. 21. who shall change our vile body—. Col. i. 18. the first-born from the dead. iii. 1, 2, &c. if ye then be risen with Christ—. 1 Thess. iv. 14. even so them also which sleep in Jesus will God bring with him. Heb. x. 19, 20. having boldness to enter into the holiest—. 1 Pet. i. 3, 4. which hath begotten us again by a lively hope by the resurrection of Jesus Christ from the dead.

¶14–15So far, therefore, as regards the satisfaction of Christ, and our conformity to his humiliation, the restoration of man is of merit; in which sense those texts are to be understood which convey a notion p. 330of recompense and reward. Matt. v. 12. rejoice and be exceeding glad, for great is your reward in heaven. Rom. ii. 6, 7. who will render to every man according to his deeds; to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life. 2 Cor. iv. 17. for our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Philipp. iii. 14. I press toward the mark for the prize of the high calling of God in Christ Jesus. 2 Thess. i. 5—7. which is a manifest token of the righteous judgement of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer; seeing it is a righteous thing with God to recompense tribulation to them that trouble you, and to you who are troubled, rest with us—. 2 Tim. iv. 8. there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day, and not to me only, but unto all them also that love his appearing. Heb. vi. 10. for God is not unrighteous to forget your work and labour of love. 1 John i. 9. if we confess our sins, he is faithful and just. Rev. iii. 4. they shall walk with me in white; for they are worthy. Nor need we fear, lest in thus believing we should lend any support to the doctrine of human merits. For our conformity to the image of Christ is as far from adding anything to the full and perfect satisfaction made by him, as our works are from adding to faith: it is faith that justifies, but a faith not destitute of works: and in like manner, if we deserve anything, if there be any worthiness in us on any ground whatever, it is God that hath made us worthy in Christ. Col. i. 12. giving thanks unto the Father, which hath made us meet to be partakers of the inheritance. 2 Thess. i. 11. we pray always for you that our God would count you worthy of this calling. See more on this subject in Chap. xxii. on Justification.

¶15 cont.On the other hand, so far as regards the election of Christ to the office of Mediator by God the Father, and our own election to life by the same Father, the restoration of man is purely of grace; whence the Father is so often said in the gospel to have given those that are the Son's to the Son, and the Son to those that are the Son's.

¶16p. 331 The fable of a purgatory, in which, as the Papists feign, the sins of men are cleansed and purged away by fire, is refuted by many considerations, but above all by that of the full satisfaction of Christ. For (besides that there is no mention of any such place in Scripture) if it be true that the blood of Christ has made complete expiation for us, and purified us thoroughly from all stains, it follows that there is nothing left for the fire to purge. To those who understand the fire mentioned in 1 Cor. iii. 13, 15. of a real fire, I reply, that the apostle is not here speaking of the flames of purgatory, but of a metaphorical fire, appointed to try, not mankind in general, but the false teachers, whose doctrine the day, that is, the light of truth, shall declare, whether it was on the one hand disguised and impaired by false ornaments, or whether on the other hand it remained neglected and without cultivation. Like the fiery trial mentioned 1 Pet. iv. 12. it proves us in this world, not purges us in the next. Besides, all retribution, all endurance of good or evil subsequent to this life, is deferred till the day when Christ shall sit in judgement, 2 Cor. v. 10. that every man may receive the things done in his body, according to that he hath done, whether it be good or bad. And if it be true, as shown in a preceding chapter, that the soul as well as the body sleeps till the day of resurrection, no stronger argument can be urged against the existence of a purgatory. Lastly, it is certain that to those who are to be saved there is nothing intervening, except death, between the earthly house of this life, and the house eternal in the heavens, 2 Cor. v. 1. 2 Tim. iv. 8. there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day.