Chapter 11: The State of the Elect Before Believing

The former assertions about the merit of Christ, being in some measure cleared, we may hence have light into the state and condition of those for whom Christ died in their several generations before believing.

To make this the more fully appear, we must distinguish between their present state or possession, and their present right. Their state is not changed, because all the procurements of the death of Christ, are to be made out to them by virtue of a stipulation sub Termino, that term or season being not come. So that still in present actual state, I leave them as before, not justified, not sanctified, not entered into covenant.

Right also is twofold: 1 In re, as the Father has a right to his estate. And this Jus in re, holds, though the estate be unjustly, or forcibly detained from him. 2 Ad rem, so the son has a right to the estate of his father, being to enjoy it at his death.

The first right is presently actionable upon any detainment: the latter not so. The first, we do not ascribe to the elect in this condition, namely, that which is in re, and instantly actionable; but that which is ad rem, and sub termino.

This being that which I aimed at, and being by Mr Baxter opposed, I will further consider it, that it may appear whether any thing in this assertion be justly blamable.

I said, that by the death of Christ, we have actual right to the good things purchased by that death. That right which is not actual (to speak a word to that term) is not. The contradistinct affection hereunto, is potential. And this is totally destructive to the nature of a right. All right is actual, or not at all.

To evince the main assertion; I shall, 1, show the nature and quality of this right. 2, The bottom or foundation of it; and 3, prove the thesis.

1 By right I understand, Jus in general, now jus est, quod justum est: Aug. in Psal. 144. sub. Fon. That is right, which it is just should be. And Quiquid rectum est, justum est: Ansel. de verit. Cap. 13. It is just, all that should be, which has a rectitude in itself. Farther; what this justum is, Aquinas tells you, 22. ae. q. 57. a. 1. c. justum est quod respondet secundum aliquam aequalitatem alteri. Then a thing is just when it stands in some equality to those things whereunto it relates. And this equality or adaequation of things is twofold.

- 1 That which arises from the nature of the things themselves: As an eye for an eye, a tooth for a tooth, &c. - 2 That which arises from a proportion condescended to, by condict, agreement, covenant, or common consent. Dupliciter est aliquid adaequatum: uno modo ex natura ipsius rei: alio modo cum est Commensuratum ex condicto sive ex commune placito: Aqui.

In the first sense, as to a right that should accrue to the creatures in respect of God, from the commensuration of the things themselves, we showed before that it cannot be. It must be from some grant, compact, covenant, or the like, from where a right in reference to the faithfulness or righteousness of God, may arise.

The right then whereof we speak, which they for whom Christ died, have to the things which by his death are procured, consists in that equity, proportion, and equality, which upon the free compact, constitution, and consent of God the Father, is, between the death of Christ and their enjoyment of the fruits of that death. It is just and equal, that they should enjoy the fruits of his death in due time. Neither is the right of any man, to any thing, any more, but such a frame and order of things, that it is just either from the nature of the things themselves, or from common consent and agreement, that he should enjoy that thing. This is the right whereof we speak: which in their sense the very Socinians grant. Christus Jus quoddam ad obtinendam remissionem peccatorum & salutem (morte sua) nobis dedit. Crellius, adu. Groti. Cap. 1.

2: For the foundation of this right: seeing that before the consideration of the death of Christ (as was declared) it is not, from there it must needs be, nothing of any likelihood to be such a foundation being co-incident therewithal.

Now whereas in the death of Christ two things are considered: 1 The satisfaction; and 2dly the merit thereof; it may be enquired after, under whether respect this right relates thereunto.

1 The satisfaction of Christ tends in all that it is, to the honor and reparation of the justice of God. This then in its utmost extent and efficacy, cannot give ground to build such a right upon. The ultimate effect of satisfaction, may be accomplished, and yet not the least right to any good thing communicated to them for whom this satisfaction is made. The good things attending the death of Christ may be referred to two heads: the amotion of evil, and the collation of good. For the first, the amotion of evil, the taking that from us, that it may not grieve us, and subducting us from the power and presence thereof, it is immediately aimed at by satisfaction. That the curse of the law be not executed, that the wrath to come be not poured out, is the utmost reach of the death of Christ considered as satisfactory. Yes, in itself, as only such, it proceeds not so far, as to give us a right to escape these things, but only presents that to the justice of God, whereby it may be preserved in all its glory, severity, and exact purity, though these things be not inflicted on us. This I say I conceive to be the utmost tendency of the death of Christ as satisfactory. That condemnation cannot possibly de facto follow where such satisfaction has been made, is immediately from the equity of justice so repaired as above. For positive good things, in grace and glory by satisfaction alone, they are not at all respected.

2, There is the merit of the death of Christ, and that principally intends the glory of God in our enjoying those good things whereof it is the merit or desert. And this is the foundation of that right whereof we treat. What Christ has merited for us, it is just and equal we should have; that is, we have right to it: and this before believing. Faith gives us actual possession as to some part, and a new pactional right, as to the whole; but this right, or that equalling of things upon divine constitution (Jus est operatio illa qua sit aequalitas: Pesant. in Tom. 22. ae. q. 57.) whereby it becomes just and right that we should obtain the things purchased by it, is from the merit of Christ alone. What Christ has merited is so far granted, as that they for whom it is so merited have a right to it.

The sum then of what we have to prove, is,

That the merit of the death of the Lord Jesus, has according to the constitution of the Father, so procured of him the good things aimed at, and intended thereby, that it is just, right, and equal, that they for whom they are so procured, should certainly and infallibly enjoy them at the appointed season; and therefore to them they have an actual right even before believing; faith itself being of the number of those things so procured.

All which I prove as follows.

1. The very terms before mentioned, enforce no less. If it be justum before their believing, that those for whom Christ died, should enjoy the fruits of his death; then have they even before believing, jus, or a right thereunto: for jus est quod justum est. That it is right and equal that they should enjoy those fruits is manifest.

1. It was the engagement of the Father to the Son upon his undertaking to die for them, that they should so do (Isaiah 53:10, 11, 12).

2. In that undertaking, he accomplished all that was of him required (John 17:4).

2. That which is merited and procured for any one, thereunto he for whom it is procured, certainly has a right. That which is obtained for me is mine in actual right, though not perhaps in actual possession. The thing that is obtained, is granted by him of whom it is obtained, and that to them for whom it is obtained. In some sense or other, that is a man's, which is procured for him. In saying it is procured for him, we say no less. If this then be not in respect of possession, it must be in respect of right. Now all the fruits of the death of Christ are obtained and procured by his merit for them, for whom he died. He OBTAINS for them eternal redemption (Hebrews 9:12), purchasing them with his own blood (Acts 20:28; Hebrews 2:14; 1 Peter 1:18; Galatians 1:4; Revelation 14:3, 4).

The very nature of merit described by the Apostle (Romans 4:4) infers no less. Where merit intercedes, the effect is reckoned as of debt: that which is my due debt, I have a right to. The fruits of the death of Christ, are the issues of merit, (bottomed on God's gracious acceptation) and reckoned as of debt.

He for whom a ransom is paid, has a right to his liberty by virtue of that payment.

3. (2 Peter 1:1) The saints are said to obtain precious faith through the righteousness of God. It is a righteous thing with God, to give faith to them for whom Christ died; because thereby they have a right to it: faith being among the most precious fruits of the death of Christ, by virtue thereof, becomes their due for whom he died.

4. The condition of persons under merit, and de-merit, in respect of good or evil is alike. The proportion of things requires it. Now men under de-merit are under an obligation to punishment: and it is a righteous thing with God, to recompense tribulation to them (2 Thessalonians 1:6), it being the judgment of God that they who do such things are worthy of death (Romans 1:32). They then who are under merit, have also a right to that whereof it is the merit. It is not of any force to say, that they are not under that merit, but only upon condition. For this is, 1, false: 2, with God this is all one as if there were no condition at the season and term appointed; for the making out the fruit of that merit, as has been declared. Neither yet to object, that it is not their own merit, but of another which respects them: that other being their surety, doing that whereby he merited only on their behalf; yes, in their stead, they dying with him: though the same in them could not have been meritorious: they being at best, mere men; and at worst, very sinful men.

5. A compact or covenant being made of giving life and salvation upon the condition of obedience to certain persons, that condition being completely fulfilled as it was in the death of Christ, claim being made of the promise, according to the tenure of the compact, and the persons presented for the enjoyment of it, surely those persons have an actual right to it: that all this is so, see Isaiah 49:2, 3, 4, 5, 6, &c.; Psalm 2:2, 4, 5; Isaiah 53:10, 11, 12; John 17:3 & 2:21; Hebrews 2.

And so much for this also, concerning the issue of the death of Christ, and the right of the elect to the fruits of it before believing.