Of the Death of Christ, Discourse · Chapter 7
CAP. VII.
In particular of the Will of God towards them for whom Chriſt died, and their ſtate, and Condition as Conſidered Antecedanous to the Death of Chriſt, and all Efficiency thereof.
FIRST then, the Habitude of God towards man, Antecedent to all fore-ſight of the Death of Chriſt, is an Act of Supream Soveraignty, and Dominion, appointing them, by means ſuited to the manifeſtation of his Glorious Properties, according to his Infinitely Wiſe, and Free Diſpoſal, to Eternal Life, and Salvation, for the praiſe of his glorious Grace.
That this Salvation was never but one, or of one kind, conſiſting in the ſame kind of Happineſs, in reference unto Gods appointment, needs not much proving. To think that God appointed one kind of Condition for man if he had continued in Innocency, and another upon his Recovery from the Fall; is to think, That his Praeſcience is but Conjectural, and his Will alterable.
In this Inſtant then, we ſuppoſe no kind of Affection in God, properly ſo called: No Changable Reſolution, no Inclinableneſs, and Propenſity of Nature, to the good of the Creature in General, no Frame of being angry, with only a not-averſeneſs to the laying down of his anger, &c. All which, and the like are derogatory to the Infinite Perfection of God.
Nor yet any Act of pitying, and pardoning Mercy, much leſs any quiting, or cleering of Sinners, whereby they ſhould be juſtified from Eternity; the Permiſſion of ſin it ſelf in the purpoſe of it, being not preſuppos'd, but included in this Habitude of Gods Will towards man, to make it compleat.
Neither any Abſolute intention of doing good unto man, without reſpect unto Chriſt, and his Merits, they refering to the good to be done, not to his appointment; for by them is this Purpoſe of his to be accompliſhed.
Nor Laſtly, doth it contain any actual Relaxation, Suſpenſion, or Abrogation of that Law and it's Penalties, by which it is his Will the Creature ſhall be Regulated, in reference to the Perſons concerning whom this Act of his Will is: They ſtanding indeed, in that Relation thereunto, as in the ſeaſon of their Exiſtence, their ſeveral Conditions expoſe them to, by vertue of the firſt Conſtitution of that Law.
But it is ſuch an Act of his Will, as in the Scripture is termed foreign, Acts 2. 23. Rom. 8. 29. 1 Pet. 1. 20. foreign, Rom. 8. 28. 9. 11. Eph. 3. 11. foreign, Mat. 11. 26. Eph. 1. 5. 2 Theſſ. 1. 11. Luke 12. 32. foreign, Eph. 1. 11. foreign 2 Tim. 2 19. foreign, Eph. 1. 5. 11. Rom. 8. 29. Ordination, or Appointment unto life, Act. 13. 48. 1 Theſſ. 5. 5. 9. All which, and divers other expreſſions, point at the ſame thing.
Divines commonly in one word call it his Decree of Election, and ſometimes according to Scripture, Election it ſelf, Eph. 1. 4. Neither doth the Word hold out any Habitude of God towards man. Antecedaneous to all Efficiency of the Death of Chriſt, but only this: I ſpeak of them only in this whole DISCOURSE for whom he died.
That this is an Act of Sovereignty, or Supream Dominion, and not of Mercy (properly ſo called) hath been by others abundantly proved. And this I place as the Cauſa foreign of the Satisfaction of Chriſt, and the whole diſpenſation of making out Love unto us, through various Acts of Mercy.
This in the Scripture is called the Love of God. Rom. 9. 13. and is ſet out as the moſt intenſe Love, that ever he beareth to any of his Creatures: Joh. 3. 16. Rom. 5. 8. 1 Joh. 4. 9. Being indeed as properly Love, as love can be aſſigned unto God. His Love is but an act of his Will, whereby, foreign. And in reſpect of Effects, (in which reſpect, chiefly Affections are aſcribed unto God) it hath the moſt eminent poſſible. Now this being diſcriminating, can no way be reconciled with the common affection before diſprov'd.
For the Order, and Series of the Purpoſes of God, as moſt natural for our apprehenſion, and agreeable to his own infinite Wiſdome, tending to the compleating of this Love, in all its Iſſues, and Fruits, as it is more curious (perhaps) in the framing, then neceſſary to be known, ſo certainly, it would be too long and intricate a work for me to diſcuſs at preſent, in reference to this Intendment. Only in general, this muſt be granted, that all the Thoughts of God, concerning the way of accompliſhing this Act of his Will, muſt be ſubordinate hereunto, as comprizing the End, and Co-ordinate among themſelves, as being concerning the Means.
In Particular, the Conſtitution, or appointment of the Covenant of free-Grace, for the Recovery, and bringing home unto God of fallen man, hath immediate dependance thereon, I mean in that way of Dependance, which their order gives unto them. I cannot aſſent to what Mr Baxter hath aſſerted in this matter; Theſſ. 14. Expl. p. 90. The Satisfaction of Chriſt (ſaith he) to the Law, goes before the new Covenant, though not in regard of its payment (which was in the fulneſs of time) yet in undertaking, acceptance, and efficacy; there could be no treating on new terms, until the old Obligation was ſatisfied, and ſuſpended.
Had he attempted the proof of this Aſſertion, perhaps he would have found it a more difficult Undertaking, then barely to Affirme it. Some few REASONS to the contrary, that preſent themſelves, I ſhall briefly ſet down.
1 Chriſt himſelf with his whole Satisfaction, and Merit, is included in the Covenant: therefore his Satisfaction is not antecedent to the COVENANT. The Firſt appeareth, in that all Promiſes of Pardoning Mercy are in, and of this new Covenant. Heb. 8. 10. 12. but now, in them, as the foundation of that Mercy, is Chriſt himſelf with his SATISFACTION compriſed, Gen. 3. 15. Eſa. 9. 6, 7.
2 He, who in all that he is, as made unto us, was the Mediator of the new Covanant, and whoſe Merit, and Satisfaction in all that they are, are appointed for the procuring the Mercies of the NEW COVENANT, his Satisfaction is not antecedent to the Covenant, Heb. 7. 22. Chap. 8. 6. &c.
3 The Conſtitution of the New Covenant, as it is in the Purpoſe of God, is the Riſe, and Fountain of giving Chriſt with his Satisfaction for us. It is in the Purpoſe of God to ſave us through Faith by pardoning mercy: in the purſute of that Deſign, and for the praiſe of that glorious Grace, is Chriſt given. Joh. 3. 16. Rom. 8. 32. Or thus:
4 If the deſignation of that way of life, and ſalvation, which is adminiſtred by the Goſpel, be antecedent to the ſatisfaction of Chriſt, then the ſatisfaction of Chriſt is not antecedent to the New Covenant: for nothing can be before, and after the ſame thing: Underſtand the deſignation of the way of life, and the ſatisfaction of Chriſt, in the ſame order of Decree, or Execution. Now the ſuppoſal is manifeſt: The ſatisfaction of Chriſt being appointed as the means of accompliſhing that way of life.
If Mr Baxter intendeth thoſe latter words (There could be no treating on new terms, before the OLD OBLIGATION was ſatisfied, or ſuſpended) as a proof of his former Aſſertion, he will fail in his intendment, as I ſupoſe. For,
1 Treating on new terms, denoteth either conſilium in eundi foederis, or exequendi: If the Firſt, it is nothing but the Purpoſe of God to ſave his Elect by pardoning Mercy, for the praiſe of his glorious Grace: This is wholly Antecedent to any Efficiency of the death, and Satisfaction of Chriſt, as being of meer, and abſolute Grace, Jer. 31. 3. Hab. 8. 7, 8.
If the Latter be intended, or the actual taking of Sinners into Covenant, by working an acceptance of it upon their Spirits, and obedience to the Condition of it, in their hearts, then though the ſatisfaction of Chriſt be antecedent here unto, yet it is not thence, antecedent to the new Covenant: For the new Covenant, and taking into Covenant, are diſtinct.
This then being aſſigned unto God after our manner of Apprehenſion, the next Enquiry is into the State, and Condition of thoſe Perſons, who are the peculiar Object of the act of Gods Will before deſcribed, in reference thereunto, antecedaneous to all Conſideration of the Death of Chriſt, and all Efficacy thereof.
The Scripture ſpeaking of them in this Condition, ſaith, That they are beloved: Rom. 9. 13. Rom. 11. 28. Elected: Eph. 14. Ordained unto eternal life: Acts 13. 48. 2 Theſſ. 2 13. Whether only the Eternal Actings of the Will of God towards them, or alſo their own change, either Actual in reſpect of real State, and Condition; or Relative in reference to the Purpoſe of GOD, is not certainly evident. Hereunto then, I Propoſe theſe Two Things:
1 By the Eternal Love, Purpoſe, and Act of Gods Will towards them that ſhall be ſaved, (who are ſo from thence) they are not actually changed from that Condition▪ which is common to them, with all the Sons of men after the fall.
2 By vertue of that Love alone, they have not ſo much as Perſonal Right unto any of thoſe things which are the proper Effects of that LOVE, and which it produceth in due ſeaſon, beſeemingly to the Wiſdome, and Juſtice of God.
Either of theſe ASSERTIONS ſhall be briefly proved.
For the Firſt, it is manifeſt:
1 From that Act of Gods Will, which to this Love is Contradiſtinct: What change is wrought in the Loved, or Elected, by the Purpoſe of God according to Election; an anſwerable Change muſt be wrought in the hated, and appointed to condemnation, by the Decree of Reprobation: Now that this ſhould really alter the Condition of men, and actually diſpoſe them under the Conſequences of that Purpoſe, cannot be granted.
2 Anallogie from other Eternal Purpoſes of God, gives a Demonſtration hereof. The Eternal Purpoſes of the divine Will, for the Creation of the World out of Nothing; left that Nothing, as very nothing as ever, until an Act of Almighty Power gave (in the beginning) Exiſtence, and Being to the things, that are ſeen. Things have their certain Fructurition, not inſtant actual Exiſtence from the Eternal Purpoſes of God, concerning them.
3 The Scripture plainly placeth all men in the ſame State and Condition before Converſion, and Reconciliation. We have proved, That Jews, and Gentiles are all under ſin, Rom. 3. 9, 10. So every mouth is ſtopped, and all the World is become guilty before God. verſe 19. All being by nature, Children of wrath: Eph. 2. 3. The Condition of all in Ʋnregeneracy, is really one, and the ſame. Thoſe who think it is a miſtaken Apprehenſion in the Elect to think ſo, are certainly too much miſtaken in that Apprehenſion. He that believeth not the Son, the wrath of God abideth on him, Joh. 3. 36. If the miſ-apprehenſion be, as as they ſay it is, Unbelief, it leaves them, in whom it is, under the wrath of God.
He that would ſee this further cleered, and confirmed, may conſult my Treatiſe of REDEMPTION, Lib. 3. Cap. 8. where it is purpoſely, and expreſly handled at large.
Hence Mr Baxter may have ſome directions how to diſpoſe of that Cenſure concerning me, which yet he is pleaſed to ſay, That he ſuſpendeth, page 158. viz. That I ſhould affirm Juſtification to be nothing but the manifeſtation of Eternal Love, which I have more, then in one place, or two, Expreſly oppoſed. That any one ſhould but here, and there conſult a few Lines, or Leaves of my Treatiſe, I no way blame: In ſuch things we all uſe our Liberty: but that upon ſo ſleight a view, as cannot poſſibly repreſent the Frame, Structure, and Coherence of my Judgment in any particular, to undertake a Confutation, and Cenſure of it, cannot well be done without ſome regreet to candid Ingenuity.
For the Second Aſſertion laid down, which goeth ſomthing farther, then the former, it is eaſily deduced from the ſame Principles therewithal: I ſhall therefore adde only one ARGUMENT for the Confirmation thereof.
God having appointed that his Eternal Love in the Fruits thereof, ſhould be no otherwayes Communicated but only in, and by Chriſt, all right thereunto, muſt of neceſſity be of his procurement, and Purchaſing. Yea, the End of the Mediation of the Lord Jeſus, is, To give Right, Title, and Poſſeſſion in their ſeveral Order, and ſeaſons unto, and in all the Fruits, Iſſues, and Tendency's of that Love, unto them whoſe Mediator he is appointed to be.
Thus far then, all is ſeated in the boſome of the Almighty. All differencing Acts of Grace flowing from hence, being to be made out as ſeems Good unto him in his Infinite wiſe Sovereignty; from whence alone is the diſpoſal of all theſe things, as to that Order which may moſt conduce to his Glory: And this alſo writes vanity upon the Objection (inſiſted on by Mr Baxter, page 157.) that when we have a Right, we muſt preſently have a Poſſeſſion: All theſe things being to be moderated according to his free Sovereign diſpoſal.
And this concerneth the FIRST INSTANT propoſed.