Chapter 8: The Immediate Issue of Christ's Death

The second instant proposed to be considered, is, in the immediate issue of the death of Christ, as purposed, and accomplished. Purpose, and accomplishment are indeed different; but their effects in respect of God, are the same. In reference to us also, the death of Christ has the same efficacy as promised, and as performed. What acts the Scripture ascribes to God, antecedent to any consideration of the death of Christ (or at least such as are absolutely free, and of sovereignty, without any influence of causality from there) we saw before: (for as for the order of God's decrees compared among themselves, I will not with any one contend) Here we enquire what it holds out of him, that being in all its efficacy supposed.

And we affirm,

1 That the will of God is not moved to any thing thereby, nor changed into any other respect towards those for whom Christ died, than what it had before; this was formerly proved, and must again be touched on.

2 The death of Christ purposed, and accounted effectual (as before) God can agreeable to his infinite justice, wisdom, truth, and appointment, make out to sinners for whom Christ died, or was to die, all those good things, which he before purposed, and willed by such means to them: those things being purchased, and procured, and all hindrances of bestowing them, being removed, by that satisfaction, and merit, which by free compact, he agreed, and consented should be in that death of Christ.

3 That as the making out of all spiritual blessings, first purposed by the Father, then purchased by the Son, that they might be bestowed condecently to divine justice; God has reserved it to his own sovereign disposal. That it be done, so that they for whom this whole dispensation is appointed, may really enjoy the fruits of it, is all, that necessarily is included, either in the purpose, or purchase.

Hence it is that the discharge of the debtor, does not immediately follow the payment of the debt by Christ, not because that payment is refusable; but because in that very covenant, and compact, from where it is that the death of Christ, is a payment; God reserves to himself this right, and liberty, to discharge the debtor, when, and how he pleases. I mean as to times and seasons; for otherwise, the means of actual freedom, is procured by that payment, though not considered merely as a payment, which denotes only satisfaction, but as it had adjoined merit also.

Therefore that principle much used, and rested on by Mr. Baxter in the business of satisfaction, to obviate this very difficulty, of a not immediate discharge, if Christ paid the debt, namely, that the satisfaction of Christ is a refusable payment; which he presses Page 149, 150. is neither true in itself, nor accommodate to this difficulty.

1 Not true: For,

The suffering of Christ may be considered, either,

1, Absolutely, as in itself, abstracting from the consideration of any covenant, or compact thereabout; and so it cannot be said to be a refusable payment: not because not refusable, but because no payment. That any thing should have any such reference to God as a payment, or satisfaction, whether refusable or otherwise, is not from itself, and its own nature, but from the constitution of God alone. Between God, and the creature there is no equality, not so much as of proportion. Christ in respect of his human nature, though united to the deity, is a creature, and so could not absolutely satisfy, or merit any thing at the hand of God: I mean with that kind of merit, which arises from an absolute proportion of things. This merit, can be found only among creatures: and the advancement of Christ's humanity takes it not out of that number. Neither in this sense can any satisfaction be made to God for sin. The sinner's own undergoing the penalty neither is satisfaction in the sense whereof we speak, neither can it properly be said to be so at all; no more than a thing to be done, which is endlessly in doing.

2 It may be considered with reference to God's constitution, and determination, predestinating Christ to that work, and appointing the work by him to be accomplished, to be satisfactory, equaling (by that constitution) the end, and the means. And thus the satisfaction of Christ in the justice of God was not refusable; the wisdom, truth, justice, and suitable purpose of God, being engaged to the contrary.

2, This distinction is not accommodate to this difficulty; the sole reason thereof being what was held out before, of the interest of God's sovereign right to the bestowing of purposed, purchased, promised blessings, as to times, and seasons, according to the free counsel of his own will.

3, Hence then it is, that God in the Scripture upon the death of Christ is said to be reconciled, to be returned to peace with them for whom he so died, the enmity being slain, and peace actually made (Ephesians 2:14, 15, 16; Colossians 1:20), because he now will, and may, suitably to his justice, wisdom, and appointment, make out to them for whom the atonement was made, all fruits of love, peace, and amity (Hebrews 2:17; Romans 5:10, 11; 2 Corinthians 5:19).

The objection to this, how then can God deny us the present possession of heaven; used by Mr. Baxter, Page 157. is not of any force, the whole disposal of these things, being left to his own pleasure.

And this is the scheme, which upon the death of Christ, we assign to God: He is atoned, appeased, actually reconciled, at peace with those for whom Christ died, and in due time for his sake will bestow upon them all the fruits, and issues of love, and renewed friendship.

This possibly may give some light into the immediate effect of the death of Christ; which though I shall not purposely now handle, yet Mr. Baxter with much diligence having employed himself in the investigation thereof, I shall turn aside a little to consider his assertions, in this particular.