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CHAPTER
8
A DIGRESSION, CONTAINING THE SUBSTANCE OF AN OCCASIONAL CONFERENCE CONCERNING THE SATISFACTION OF CHRIST.
Much about the time that I was composing that part of the last argument which is taken from the satisfaction of Christ, there came one (whose name, and all things else concerning him, for the respect I bear to his parts and modesty, shall be concealed) to the place where I live, and, in a private exercise about the sufferings of Christ, seemed to those that heard him to enervate, yea overthrow, the satisfaction of Christ: which I apprehending to be of dangerous consequence, to prevent a further inconvenience, set myself briefly and plainly to oppose; and also, a little after, willingly entertained a conference and debate (desired by the gentleman) about the point in question: which being carried along with that quietness and sobriety of spirit which beseemed lovers of and searchers after truth, I easily perceived not only what was his persuasion in the thing in hand, but also what was the ground and sole cause of his misapprehension; and it was briefly this: — That the eternal, unchangeable love of God to his elect did actually instate them in such a condition as wherein they were in an incapacity of having any satisfaction made for them: the end of that being to remove the wrath due unto them, and to make an atonement for their sins; which, by reason of the former love of God, they stood in no need of, but only wanted a clear manifestation of that love unto their souls, whereby they might be delivered from all that dread, darkness, guilt, and fear, which was in and upon their consciences, by reason of a not-understanding of this love, which came upon them through the fall of Adam. Now, to remove this, Jesus Christ was sent to manifest this love, and declare this eternal goodwill of God towards them, so bearing, and taking, away their sins, by removing from their consciences that misapprehension of God and their own condition which, by reason of sin, they had before, and not to make any satisfaction to the justice of God for their sins, he being eternally well-pleased with them. The sum is, election is asserted to the overthrow of redemption. What followed in our conference, with what success by God’s blessing it did obtain, shall, for my part, rest in the minds and judgments of those that heard it, for whose sake alone it was intended. The things themselves being, first, of great weight and importance, of singular concernment to all Christians; secondly, containing in them a mixture of undoubted truth and no less undoubted errors, true propositions and false inferences, assertions of necessary verities to the exclusion of others no less necessary; and, thirdly, directly belonging to the business in hand, — I shall briefly declare and confirm the whole truth in this business, so far as occasion was given by the exercise and debate before mentioned, begining with the first part of it, concerning, the eternal love of God to his elect, with the state and condition they are placed in thereby: concerning which you may observe, —
First,
That which is now by some made to be a new doctrine of free Grace
is indeed an old objection against it. That a non-necessity of
satisfaction by Christ, as a consequent of eternal election, was
more than once, for the substance of it, objected to Austin by
the old Pelagian heretics, upon his clearing and vindicating,
that doctrine, is most apparent. The same objection, renewed by
others, is also answered by Calvin, Institut. lib. 2, cap. 16; as
also divers schoolmen had before, in their way, proposed it to
themselves, as Thomas 3. g. 49, a. 4. Yet, notwithstanding the
apparent senselessness of the thing itself, together with the
many solid answers whereby it was long before removed, the
Arminians, at the Synod of Dort, greedily snatched it up again,
and placed it in the very front of their arguments against the
effectual redemption of the elect by Jesus Christ. Now, that
which was in them only an objection is taken up by some amongst
us as a truth, the absurd inconsequent consequence of it owned as
just and good, and the conclusion deemed necessary, from the
granting of election to the denial of satisfaction.
Secondly,
Observe that there is the same reason of election and reprobation
(in things so opposed, so it must be): “Jacob have I loved,
but Esau have I hated,” Romans 9:13. By the one, men are
“ordained to eternal life,” Acts 23:48; by the other,
“before of old ordained unto condemnation,” Jude 1:4.
Now if the elect are justified, and sanctified, and saved,
because of God’s decree that so they shall be, whereby they
need nothing but the manifestation thereof, then likewise are the
reprobates, as soon as they are finally impenitent, damned,
burned, and want nothing but a manifestation thereof; which,
whether it be true or no, consult the whole dispensation of God
towards them.
Thirdly, Consider what is the eternal love of God. Is it an affection in his eternal nature, as love is in ours? It were no less than blasphemy once so to conceive. His pure and holy nature, wherein there is neither change nor shadow of turning, is not subject to any such passion; it must be, then, an eternal act of his will, and that alone. In the Scripture it is called, his “good pleasure,” Matthew 11:26; his “purpose according to election,” Romans 9:11; the “foundation of God,” 2 Timothy 2:19. Now, every eternal act of God’s will is immanent in himself, not really distinguished from himself; whatever is so in God is God. Hence, it puts nothing into the creature concerning whom it is, nor alteration of its condition at all; producing, indeed, no effect until some external act of God’s power do make it out. For instance: God decreed from eternity that he would make the world, yet we know the world was not made until about five thousand five hundred years ago. But ye will say, “It was made in God’s purpose.” That is, say I, he purposed to make it. So he purposeth there shall be a day of judgment; is there therefore actually a universal day of judgment already? God purposeth that he will, in and through Christ, justify and save such and such certain persons; are they therefore justified because God purposeth it? It is true, they shall be so, because he hath purposed it; but that they are so is denied. The consequence is good from the divine purpose to the futurition of anything, and the certainty of its event, not to its actual existence. As when the Lord, in the beginning ,went actually to make the world, there was no world; so when he comes to bestow faith and actually to justify a man, until he hath so done he is not justified. The sum is, —
First, The eternal love of God towards his elect is nothing but his purpose, good pleasure, a pure act of his will, whereby he determines to do such and such things for them in his own time and way. Secondly, No purpose of God, no immanent eternal act of his will, doth produce any outward effect, or change anything in nature and condition of that thing concerning which his purpose is; but only makes the event and success necessary in respect of that purpose. Thirdly, The wrath and anger of God that sinners lie under is not any passion in God, but only the outward effects of anger, as guilt, bondage, etc. Fourthly, An act of God’s eternal love, which is immanent in himself, doth not exempt the creature from the condition wherein he is under anger and wrath, until some temporal act of free grace do really change its state and condition. For example: God holding the lump of mankind in his own power, as the clay in the hand of the potter, determining to make some vessels unto honor, for the praise of his glorious grace, and others to dishonor, for the manifestation of his revenging justice, and to this end suffer them all to fall into sin and the guilt of condemnation, whereby they became all liable to his wrath and curse; his purpose to save some of these doth not at all exempt or free them from the common condition of the rest, in respect of themselves and the truth of their estate, until some actual thing be accomplished for the bringing of them nigh unto himself: so that notwithstanding his eternal purpose, his wrath, in respect of the effects, abideth on them until that eternal purpose do make out itself in some distinguishing act of free grace; which may receive farther manifestation by these ensuing arguments: —
1.
If the sinner want nothing to acceptation and peace but a
manifestation of God’s eternal love, then evangelical
justification is nothing but an apprehension of God’s
eternal decree and purpose. But this cannot be made out from the
Scripture, — namely, that God’s justifying of a person
is his making known unto him his decree of election; or (that]
man’s justification [is] an apprehension of that decree,
purpose, or love. Where is any such thing in the book of God? It
is true, there is a discovery thereof made to justified
believers, and therefore it is attainable by the saints,
“God shedding abroad his love in their hearts by the Holy
Ghost which is given unto them,” Romans 5:5; but it is after
they are “justified by faith,” and have “peace
with God,” verse 1. Believers are to give “all
diligence to make their calling and election sure;” but that
justification should consist herein is a strange notion.
Justification, in the Scripture, is an act of God, pronouncing an
ungodly person, upon his believing, to be absolved from the guilt
of sin, and interested in the all-sufficient righteousness of
Christ: so God “justifieth the ungodly,” Romans 4:5,
“by the righteousness of God which is by the faith of Jesus
Christ unto them,” Romans 3:22; making Christ to become
righteousness to them who were in themselves sin. But of this
manifestation of eternal love there is not the least foundation,
as to be the form of justification; which yet is not without
sense and perception of the love of God, in the improvement
thereof.
2.
The Scripture is exceeding clear in making all men, before
actual reconciliation, to be in the like state and condition,
without any real difference at all, the Lord reserving to himself
his distinguishing purpose of the alteration he will afterward by
his free grace effect: “There is none that doeth good, no,
not one,” Romans 3:12; for “we have proved both Jews
and Gentiles that they are all under sin,” Romans 3:9. All
mankind are in the same condition, in respect of themselves and
their own real state: which truth is not at all prejudiced by the
relation they are in to the eternal decrees; for “every
mouth is stopped, and all the world is become guilty before
God,” Romans 3:19, — uJpo>dikov, obnoxious to his
judgment “Who maketh thee to differ from another? and what
hast thou that thou didst not receive?” 1 Corinthians 4:7.
All distinguishment, in respect of state and condition, is by
God’s actual grace; for even believers are “by nature
children of wrath, even as others,” Ephesians 2:3. The
condition, then, of all men, during their unregeneracy, is one
and the same, the purpose of God concerning the difference that
shall be being referred to himself. Now, I ask whether reprobates
in that condition lie under the effects of God’s wrath, or
no? If ye say “No,” who will believe you? If so, why
not the elect also? The same condition hath the same
qualifications an actual distinguishment we have proved there is
not. Produce some difference that hath a real existence, or the
cause is lost.
3.
Consider what it is to lie under the effects of God’s
wrath, according to the declaration of the Scripture, and then
see how the elect are delivered therefrom, before their actual
calling. Now, this consists in divers things; as, —
(1.)
To be in such a state of alienation from God as that none of
their services are acceptable to him: “The prayer of the
wicked is an abomination to the LORD,” Proverbs 28:9.
(2.)
To have no outward enjoyment sanctified, but to have all
things unclean unto them, Titus 1:15.
(3.)
To be under the power of Satan who rules at his pleasure in
the children of disobedience, Ephesians 2:2.
(4.)
To be in bondage unto death, Hebrews 2:15.
(5.)
To be under the curse and condemning power of the law,
Galatians 3:13.
(6.)
To be obnoxious to the judgment of God, and to be guilty of
eternal death and damnation, Romans 3:19.
(7.)
To be under the power and dominion of sin, reigning, in them,
Romans 6:19. These and such like are those which we call the
effects of God’s anger. Let now any one tell me what the
reprobates, in this life, lie under more? And do not all the
elect, until their actual reconciliation, in and by Christ, lie
under the very same? for, —
(1.)
Are not their prayers an abomination to the Lord? can they
without faith please God? Hebrews 9:6. And faith we suppose them
not to have; for if they have, they are actually reconciled,
(2.)
Are their enjoyments sanctified unto them? hath any thing a
sanctified relation without faith? See 1 Corinthians 7:14.
(3.)
Are they not under the power of Satan? If not, how comes
Christ, in and for them, to destroy the works of the devil? Did
not he not come to deliver his from him that had the power of
death, that is, the devil? Hebrews 2:14; Ephesians 2:2,
(4.)
Are they not under bondage unto death? The apostle affirms
plainly that they are so all their lives, until they are actually
freed by Jesus Christ, Hebrews 2:14,15.
(5.)
Are they not under the curse of the law? How are they freed
from it? By Christ being made a curse for them, Galatians 3:13.
(6.)
Are they not obnoxious unto judgment, and guilty of eternal
death? How is it, then, that Paul says that there is no
difference, but that all are subject to the judgment of God, and
are guilty before him? Romans 3:9; and that Christ saves them
from this wrath, which, in respect of merit, was to come upon
them? Romans 5:9; 1 Thessalonians 1:10.
(7.)
Are they not under the dominion of sin? “God be
thanked,” says Paul, “that ye were the servants of sin,
but ye have obeyed,” etc., Romans 6:17. In brief, the
Scripture is in nothing more plentiful than in laying and
charging all the misery and wrath of and due to an unreconciled
condition upon the elect of God, until they actually partake in
the deliverance by Christ.
But
now some men think to wipe away all that hath been said in a
word, and tell us that all this is so but only in their own
apprehension; not that those things are so indeed and in
themselves. But if these things be so to them only in their
apprehension, why are they otherwise to the rest of the whole
world? The Scripture gives its no difference nor distinction
between them. And if it be so with all, then let all get this
apprehension as fast as they can, and all shall be well with the
whole world, now miserably captived under a misapprehension of
their own condition; that is, let them say the Scripture is a
fable, and the terror of the Almighty a scarecrow to fright
children; that sin is only in conceit; and so square their
conversation to their blasphemous fancies. Some men’s words
eat as a canker.
4.
Of particular places of Scripture, which might abundantly be
produced to our purpose, I shall content myself to name only one:
John 3:36, “He that believeth not the Son, the wrath of God
abideth on him.” It abideth: there it was, and there it
shall remain, if unbelief be continued; but upon believing it is
removed. “But is not God’s love by which we shall be
freed from his wrath?” Who denies it? But is an apprentice
free because he shall be so at the end of seven years? Because
God hath purposed to free his in his own time, and will do it,
are they therefore free before he doth it? “But are we not
in Christ from all eternity?” Yes, chosen in him we are;
therefore, in some sense, in him. But how? Even as we are.
Actually, a man cannot be in Christ until he be. Now, how are we
from eternity? are we eternal? No; only God from eternity hath
purposed that we shall be. Doth this give us an eternal being?
Alas! we are of yesterday; our being in Christ respecteth only
the like purpose, and therefore from thence can be made only the
like inference.
This,
then, being cleared, it is, I hope, apparent to all how miserable
a strained consequence it is, to argue from God’s decree of
election to the overthrow of Christ’s merit and
satisfaction; the redemption wrought by Jesus Christ being,
indeed, the chief means of carrying along that purpose unto
execution, the pleasure of the Lord prospering in his hand. Yet,
the argument may be retorted, and will hold undeniable on the
other side, the consequence being evident, from the purpose of
God to save sinners, to the satisfaction of Christ for those
sinners. The same act of God’s will which sets us apart from
eternity for the enjoyment of all spiritual blessings in heavenly
places, sets also apart Jesus Christ to be the purchaser and
procurer of all those spiritual blessings, as also to make
satisfaction for all their sins; which that he did (being the
main thing opposed) we prove by these ensuing arguments.