Matt. 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.

The 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. 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.

As Christ emptied himself in both his natures, so both participate in his exaltation; 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.

Who into glory him receiv'd

Where now he sits at the right hand of bliss. Paradise Lost, VI. 891.

This alludes to the doctrine of the Ubiquitarians, who held the omnipresence of the human body of Christ. The opinion seems to have been first maintained by Brentius, one of the earliest reformers, in 1560. Luther favored it in his controversy with Zuingle, but subsequently acknowledged its difficulties, especially as connected with the corporal presence in the Eucharist. After his death it was again advanced by Brentius, supported by Chemnitius and Andræas. Curcellæus, Instit. V. 15. 9—15. argues against the doctrine.

Therefore thy humiliation shall exalt

With thee thy manhood also to this throne;

Here shalt thou sit incarnate, here shall reign

Both God and Man, Son both of God and Man. Paradise Lost, III. 313.

TT

The 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.

THE 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.

Matt. v. 17. I am not come

BY THE FULFILMENT OF THE LAW. 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."

+

BY PAYMENT OF THE REQUIRED PRICE FOR, that is to say, INSTEAD OF ALL MANKIND. Matt. xx. 28. Xútpov, ávti toddŵv, a ransom for many. 1 Cor. vi. 20. ye are bought with a price. 1 Tim. ii. 6. ávtíλUтρоν VπÈρ TάνTwv, a ransom for all. The Greek words clearly denote the substitution of one person in the place of another. 1 Pet. i. 18. ÉXUTPwONTE, 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.

So Man, as is most just,

Paradise Lost, III. 209.

Shall satisfy for man. Ibid. 294. Compare also XII. 415-419.

7 The law of God exact he shall fulfil

Both by obedience and by love, though love

Alone fulfil the law. XII. 402.

Tit. 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. 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.

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FOR 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 how

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Giving to death, and dying to redeem.

Paradise Lost, III. 299.

Which line is thus explained by Warburton. 'Milton's system of divinity taught, not only that man was redeemed, but likewise that a real price was paid for his redemption; dying to redeem therefore signifying only redemption in a vague uncertain sense, but imperfectly represents his system; so imperfectly, that it may as well be called the Socinian; the price paid (which implies a proper redemption) is wanting. But to pay a price implying a voluntary act, the poet therefore well expresses it by giving to death, that is, giving himself to death; so that the sense of the line fully expresses Milton's notion; heavenly love gave a price for the redemption of mankind, and by virtue of that price really redeemed them?

ever 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

it 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. undoubtedly calls to repentance:

Those whom he will judge, he but he will but he will judge all the world