Chapter 8

Consider what it is to lie under the effects of God's wrath according to scripture, and then see how the elect are delivered from it before their actual calling. This consists in various things. First, to be in such a state of alienation from God that none of their services are acceptable to him — 'The prayer of the wicked is an abomination to the Lord' (Proverbs 28:9). Second, to have no outward enjoyment sanctified, but to have all things unclean to them (Titus 1:15). Third, to be under the power of Satan, who rules at his pleasure in the children of disobedience (Ephesians 2:2). Fourth, to be in bondage to death (Hebrews 2:14). Fifth, to be under the curse and condemning power of the law (Galatians 3:13). Sixth, to be obnoxious to the judgment of God and guilty of eternal death and damnation (Romans 3:19). Seventh, to be under the power and dominion of sin reigning in them (Romans 6:17). These and such like are what we call the effects of God's anger. Now let anyone tell me what more the reprobates in this life lie under. And do not all the elect until their actual reconciliation in and by Christ lie under the very same? For first, are not their prayers an abomination to the Lord? Can they without faith please God (Hebrews 11:6)? And faith we suppose them not yet to have — for if they have it, they are already actually reconciled. Second, are they not under the power of Satan? If not, why does Christ come in and for them to destroy the works of the devil? Did he not come to deliver his people from him that had the power of death, that is, the devil (Hebrews 2:14; Ephesians 2:2)? Third, are their enjoyments sanctified to them? Has anything a sanctified relation without faith (1 Corinthians 7:14)? Fourth, are they not in bondage to death? The apostle plainly affirms that they are so all their lives until actually freed by Jesus Christ (Hebrews 2:14). Fifth, are they not obnoxious to judgment and guilty of eternal death? How then does Paul say there is no difference, but that all are subject to the judgment of God and 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)? Sixth, 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). Are they not under the dominion of sin? 'God be thanked,' says Paul, 'you were the servants of sin, but have obeyed,' etc. (Romans 6:17). In brief, scripture is in nothing more abundant than in laying and charging all the misery and wrath due to an unreconciled condition upon God's elect until they actually partake in the deliverance by Christ.

But now some men think to sweep away all that has been said in a word, telling us that all this is so only in the elect's own apprehension — not that these things are so in themselves in truth. But if these things are so to them only in their apprehensions, why are they any different for the rest of the whole world? Scripture gives no difference or distinction between them. And if it is so with all, then let all get this apprehension as quickly as they can, and all shall be well with the whole world — now miserably captivated under a misapprehension of their own condition. That is, let them say scripture is a fable, and the terror of the Almighty a scarecrow to frighten children, that sin is only in the imagination, and square their conduct accordingly to their blasphemous fancies. Some men's words eat like a gangrene.

Fourth, of the particular passages of scripture that might abundantly be produced to our purpose, I will content myself to name only one. John 3:36: 'He that believes not the Son, the wrath of God abides on him.' It abides — there it was, and there it will remain if unbelief continues. But upon believing it is removed. But is not God's love unchangeable, by which we shall be freed from this wrath? Who denies it? But is an apprentice free because he shall be so at the end of seven years? Because God has purposed to free his people in his own time and will do it — are they therefore free before he does it? But are we not in Christ from all eternity? Yes, chosen in him we are, and therefore in some sense in him. But how? Even as we are? A person cannot actually be in Christ until he actually is. Now how are we so from eternity? Are we eternal? No — only God from eternity has purposed that we shall be. Does this give us an eternal being? Alas, we are of yesterday. Our being in Christ respects only a like purpose, and from it therefore can be drawn only a like inference.

This being now clarified, 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 is indeed the chief means of carrying that purpose through to execution — the pleasure of the Lord prospering in his hand. Indeed the argument may be turned back and will hold undeniably on the other side. The consequence is evident from God's purpose 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 also sets apart Jesus Christ to be the purchaser and procurer of all those spiritual blessings, and to make satisfaction for all their sins. That he did so — being the main thing opposed — will be proved by the following arguments.

First, the eternal love of God toward his elect is nothing but his purpose and 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.

Second, no purpose of God, no immanent eternal act of his will, produces any outward effect or changes anything in the nature and condition of that thing concerning which his purpose is; it only makes the event and outcome necessary in respect of that purpose.

Third, the wrath and anger of God under which sinners lie is not any passion in God, but only the outward effects of anger — such as guilt, bondage, and the like.

Fourth, an act of God's eternal love which is immanent in himself does not exempt the creature from the condition in which it lies under anger and wrath, until some temporal act of free grace actually changes its state and condition. For example: God beholding the mass of humanity in his own power as the clay in the hand of the potter, determining to make some vessels to honor for the praise of his glorious grace and others to dishonor for the manifestation of his avenging justice, and to this end permitting all to fall into sin and the guilt of condemnation whereby they all became liable to his wrath and curse — his purpose to save some of these does 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 something actual is accomplished to bring them near to himself. So that notwithstanding his eternal purpose, his wrath in respect of its effects abides on them until that eternal purpose makes itself out in some distinguishing act of free grace. This may receive further demonstration from the following arguments.

First, if the sinner lacks nothing for acceptance and peace but a manifestation of God's eternal love, then justification in the gospel sense is nothing but an apprehension of God's eternal decree and purpose. But this cannot be made out from scripture — that God's justifying of a person is his making known to him his decree of election, or that justification consists in a person's apprehension of that decree, purpose, or love. It is true there is a discovery of it made to justified believers (Romans 5:5), but this is after they are justified by faith and have peace with God (verse 1). Justification in scripture is an act of God pronouncing an ungodly person, upon his believing, to be absolved from the guilt of sin and invested in the all-sufficient righteousness of Christ (Romans 4:5; 3:22). But of this manifestation of eternal love as the form of justification, there is not the least foundation in scripture.

Second, scripture is exceedingly clear in placing all people before actual reconciliation in the same state and condition, without any real difference at all — the Lord reserving to himself his distinguishing purpose of the change he will afterward effect by his free grace. 'There is none that does good, no not one' (Romans 3:10) — for we have proved that Jews and Gentiles are all under sin (verses 9-10). All humanity is in the same condition in respect of themselves and their own real state. 'For every mouth is stopped, and all the world is become guilty before God' (Romans 3:19), obnoxious to his judgment. 'Who makes you to differ from another? Or what do you have that you did not receive?' (1 Corinthians 4:7). All distinction in respect of state and condition is by God's actual grace. 'Even believers are by nature children of wrath, as well as others' (Ephesians 2:3). The condition of all people during their unregenerate state is one and the same; the purpose of God concerning the difference that shall be is reserved to himself. Now I ask: whether reprobates in that condition lie under the effects of God's wrath or not? If you say no, who will believe you? If yes, why not the elect also? The same condition has the same qualities — we have proved there is no actual distinction. Produce some difference that has a real existence, or the argument is lost.

Third, consider what it is to lie under the effects of God's wrath according to scripture, and then see how the elect are delivered from it before their actual calling. This consists in various things: first, to be in such a state of alienation from God that none of their services are acceptable to him — 'the prayer of the wicked is an abomination to the Lord' (Proverbs 28:9); second, to have no outward enjoyment sanctified, but to have all things unclean to them (Titus 1:15); third, to be under the power of Satan, who rules at his pleasure in the children of disobedience (Ephesians 2:2); fourth, to be in bondage to death (Hebrews 2:14); fifth, to be under the curse and condemning power of the law (Galatians 3:13); sixth, to be obnoxious to the judgment of God and guilty of eternal death and damnation (Romans 3:19); seventh, to be under the power and dominion of sin reigning in them (Romans 6:17). These are what we call the effects of God's anger. Let anyone now tell me: what more do the reprobates in this life lie under? And do not all the elect, until their actual reconciliation in and by Christ, lie under the very same? First, are not their prayers an abomination to the Lord? Can they without faith please God (Hebrews 11:6)? Second, are they not under the power of Satan? If not, why does Christ come for them to destroy the works of the devil, and deliver his people from him who had the power of death (Hebrews 2:14; Ephesians 2:2)? Third, are their enjoyments sanctified to them? Has anything a sanctified relation without faith (1 Corinthians 7:14)? Fourth, are they not in bondage to death? The apostle plainly affirms that they are so all their lives until actually freed by Jesus Christ (Hebrews 2:14). Fifth, are they not obnoxious to judgment and guilty of eternal death? How then does Paul say 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 was to come upon them (Romans 5:9; 1 Thessalonians 1)? Sixth, 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). Are they not under the dominion of sin? 'God be thanked,' says Paul, 'you were the servants of sin, but have obeyed' etc. (Romans 6:17). In brief, scripture is in nothing more plentiful than in laying and charging all the misery and wrath of an unreconciled condition upon the elect of God until they actually partake in the deliverance by Christ.

But some think to wipe away all that has been said with a word, telling us that all this is so only in their own apprehension — not that these things are actually so. But if these things are so only in their apprehension, why are they otherwise to the rest of the whole world? Scripture gives us no distinction between them. And if it be so with all, then let all get this new apprehension as fast as they can, and all will be well with the whole world, now miserably captive under a misapprehension of their own condition — that is, let them say scripture is a fable, and the terror of the Almighty a scarecrow to frighten children, that sin exists only in the imagination, and so order their lives according to their blasphemous fancies. Some men's words eat as a canker.

Fourth, of particular passages of scripture which might abundantly be produced for our purpose, I shall content myself to name only one: John 3:36 — 'He that believes not the Son, the wrath of God abides on him' — it abides: there it was, and there it shall remain if unbelief continues, but upon believing it is removed. But is not God's love unchangeable, by which we shall be freed from this wrath? Who denies it? But is an apprentice free because he shall be so at the end of seven years? Because God has purposed to free his people in his own time and will do it, are they therefore free before he does it? But are we not in Christ from all eternity? Yes, chosen in him we are, and therefore in some sense in him — but how? Actually a person cannot be in Christ until he is; now how are we from eternity? Are we eternal? No — only God from eternity has purposed that we shall be. Does this give us an eternal being? Alas, we are of yesterday. Our being in Christ respects only the like purpose, and therefore from that can be made only the like inference.

This 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 is indeed the chief means of carrying that purpose into execution — the pleasure of the Lord prospering in his hand. Yes, the argument may be retorted and will hold undeniably on the other side: the consequence is 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 also sets apart Jesus Christ to be the purchaser and procurer of all those spiritual blessings, and to make satisfaction for all their sins. That he did this — being the main thing opposed — we prove by the following arguments.

Consider what it means, according to Scripture, to live under the effects of God's wrath, and then see how the elect are delivered from it before their actual calling. This consists of several things. First, to be in a state of such alienation from God that none of their services are acceptable to Him — 'The prayer of the wicked is an abomination to the Lord' (Proverbs 28:9). Second, to have no outward enjoyment sanctified, but for all things to be unclean to them (Titus 1:15). Third, to be under the power of Satan, who works freely in the sons of disobedience (Ephesians 2:2). Fourth, to be in bondage to death (Hebrews 2:14). Fifth, to be under the curse and condemning power of the law (Galatians 3:13). Sixth, to be exposed to God's judgment and guilty of eternal death and condemnation (Romans 3:19). Seventh, to be under the power and dominion of sin ruling over them (Romans 6:17). These and similar things are what we call the effects of God's anger. Now let anyone tell me what more the reprobate in this life lie under. And do not all the elect until their actual reconciliation in and through Christ lie under the very same? For first, are not their prayers an abomination to the Lord? Can they without faith please God (Hebrews 11:6)? And we suppose them not yet to have faith — for if they have it, they are already actually reconciled. Second, are they not under the power of Satan? If not, why does Christ come in and for them to destroy the works of the devil? Did He not come to deliver His people from him who had the power of death, that is, the devil (Hebrews 2:14; Ephesians 2:2)? Third, are their enjoyments sanctified to them? Does anything have a sanctified relation without faith (1 Corinthians 7:14)? Fourth, are they not in bondage to death? The apostle plainly states they are until actually freed by Jesus Christ (Hebrews 2:14). Fifth, are they not exposed to judgment and guilty of eternal death? How then does Paul say there is no difference — that all are subject to God's judgment and guilty before Him (Romans 3:9)? And that Christ saves them from this wrath — which in terms of merit was coming upon them (Romans 5:9; 1 Thessalonians 1:10)? Sixth, are they not under the curse of the law? How are they freed from it? By Christ becoming a curse for them (Galatians 3:13). Are they not under the dominion of sin? 'Thanks be to God,' says Paul, 'you were slaves of sin, but you obeyed' (Romans 6:17). In short, Scripture is abundantly clear in placing and charging all the misery and wrath due to an unreconciled condition upon God's elect until they actually share in the deliverance through Christ.

Some men think to sweep away everything said above with one word, claiming that all this is so only in the elect's own perception — not that these things are actually true in reality. But if these things are only as they seem in their perception, why are they any different for the rest of the whole world? Scripture makes no distinction between them on this point. And if it is so for all, then let all form this new perception as quickly as they can, and all shall be well with the whole world — now so miserably captive under a misunderstanding of their own condition. That is to say: let them declare that Scripture is fiction, and the terror of the Almighty a mere scarecrow to frighten children, that sin exists only in the imagination — and live accordingly to their blasphemous ideas. Some men's words spread like gangrene.

Fourth, of the particular Scripture passages that could abundantly be cited in support, I will be content to name only one. John 3:36: 'He who does not believe the Son will not see life, but the wrath of God abides on him.' It abides — it was there, and there it will remain if unbelief continues. But upon believing it is removed. But is not God's love unchangeable, by which we will be freed from this wrath? Who denies it? But is an apprentice free because he will be so when his term ends? Because God has purposed to free His people in His own time and will do so — are they therefore already free before He does it? But are we not in Christ from all eternity? Yes, we are chosen in Him, and in some sense in Him from eternity. But how? In the same way as we actually exist now? A person cannot actually be in Christ until he actually is. Now how are we so from eternity? Are we eternal? No — God from eternity has only purposed that we shall be. Does this give us an eternal existence? No, we are of yesterday. Our being in Christ reflects only a like purpose, and from that purpose only a like inference can be drawn.

With this now clarified, it should be apparent to all how strained and far-fetched it is to argue from God's decree of election to the overthrow of Christ's merit and satisfaction. The redemption accomplished by Jesus Christ is the chief means by which that purpose is carried into execution — the will of the Lord prospering in His hand. Indeed the argument may be turned around and will hold undeniably on the other side. The conclusion follows clearly from God's purpose to save sinners to the satisfaction of Christ for those sinners. The same act of God's will that sets us apart from eternity for the enjoyment of all spiritual blessings in heavenly places also sets apart Jesus Christ to be the purchaser and obtainer of all those spiritual blessings, and to make satisfaction for all their sins. That He did so — being the main point disputed — will be proved by the following arguments.

First, the eternal love of God toward His elect is nothing but His purpose and good pleasure — a pure act of His will by which He determines to do certain things for them in His own time and way.

Second, no purpose of God, no inward eternal act of His will, produces any outward effect or changes anything in the nature and condition of the thing His purpose concerns; it only makes the event and outcome certain and necessary with respect to that purpose.

Third, the wrath and anger of God under which sinners lie is not a passion in God, but only the outward effects of anger — such as guilt, bondage, and the like.

Fourth, an act of God's eternal love that is inward within Himself does not exempt the creature from the condition it lies under — under anger and wrath — until some act of free grace in time actually changes its state and condition. For example: God, beholding the mass of humanity in His own sovereign power as the clay in the potter's hand, determined to make some vessels for honor to praise His glorious grace and others for dishonor to demonstrate His avenging justice — and to this end permitted all to fall into sin and the guilt of condemnation, so that all became liable to His wrath and curse. His purpose to save some of these does not at all exempt or free them from the common condition of the rest, in terms of their actual state, until something is actually accomplished to bring them near to Himself. So notwithstanding His eternal purpose, His wrath in terms of its effects remains on them until that eternal purpose expresses itself in some distinguishing act of free grace. This may be further demonstrated by the following arguments.

First, if the sinner lacks nothing for acceptance and peace except a manifestation of God's eternal love, then justification in the gospel sense is nothing but an awareness of God's eternal decree and purpose. But Scripture nowhere teaches that God's justifying of a person is His making known to that person His decree of election, or that justification consists in a person's recognition of that decree, purpose, or love. It is true that a discovery of it is made to justified believers (Romans 5:5), but this is after they are justified by faith and have peace with God (verse 1). In Scripture, justification is an act of God pronouncing an ungodly person — upon his believing — to be absolved from the guilt of sin and clothed with the all-sufficient righteousness of Christ (Romans 4:5; 3:22). But there is not the slightest foundation in Scripture for this manifestation of eternal love as the form of justification.

Second, Scripture is very clear in placing all people before actual reconciliation in the same state and condition, with no real difference at all — the Lord reserving to Himself His distinguishing purpose of the change He will afterward bring about by His free grace. 'There is none righteous, not even one' (Romans 3:10) — for Paul has proven that both Jews and Gentiles are all under sin (verses 9-10). All humanity is in the same condition in terms of themselves and their actual state. 'Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God' (Romans 3:19), exposed to His judgment. 'Who regards you as superior? Or what do you have that you did not receive?' (1 Corinthians 4:7). All distinction in state and condition is by God's actual grace. 'We too were by nature children of wrath, even as the rest' (Ephesians 2:3). The condition of all people during their unregenerate state is one and the same; the purpose of God regarding the difference that will be made is reserved with Himself. Now I ask: do the reprobate in that condition lie under the effects of God's wrath or not? If you say no, who will believe you? If yes, then why not the elect also? The same condition has the same qualities — we have shown there is no actual distinction. Produce some difference that has a real existence, or the argument is conceded.

Third, consider what it means according to Scripture to live under the effects of God's wrath, and then see how the elect are delivered from it before their actual calling. This consists of several things: first, to be in a state of alienation from God such that none of their services are acceptable to Him — 'the prayer of the wicked is an abomination to the Lord' (Proverbs 28:9); second, to have no outward enjoyment sanctified, but all things unclean to them (Titus 1:15); third, to be under the power of Satan, who works freely in the sons of disobedience (Ephesians 2:2); fourth, to be in bondage to death (Hebrews 2:14); fifth, to be under the curse and condemning power of the law (Galatians 3:13); sixth, to be exposed to God's judgment and guilty of eternal death and condemnation (Romans 3:19); seventh, to be under the power and dominion of sin ruling over them (Romans 6:17). These are what we call the effects of God's anger. Let anyone tell me: what more do the reprobate in this life lie under? And do not all the elect, until their actual reconciliation in and through Christ, lie under the very same? First, are not their prayers an abomination to the Lord? Can they without faith please God (Hebrews 11:6)? Second, are they not under the power of Satan? If not, why does Christ come for them to destroy the works of the devil and deliver His people from him who had the power of death (Hebrews 2:14; Ephesians 2:2)? Third, are their enjoyments sanctified to them? Does anything have a sanctified relation without faith (1 Corinthians 7:14)? Fourth, are they not in bondage to death? The apostle plainly states they are until actually freed by Jesus Christ (Hebrews 2:14). Fifth, are they not exposed to judgment and guilty of eternal death? How then does Paul say there is no difference — that all are subject to God's judgment and are guilty before Him (Romans 3:9) — and that Christ saves them from this wrath that was to come upon them (Romans 5:9; 1 Thessalonians 1)? Sixth, are they not under the curse of the law? How are they freed from it? By Christ becoming a curse for them (Galatians 3:13). Are they not under the dominion of sin? 'Thanks be to God,' says Paul, 'that though you were slaves of sin, you became obedient' (Romans 6:17). In short, Scripture is abundantly clear in laying and charging all the misery and wrath of an unreconciled condition upon God's elect until they actually share in the deliverance through Christ.

But some think to dismiss all that has been said with one word, claiming that all this is so only in the elect's own perception — not that these things are actually the case. But if these things are so only in their perception, why are they different for the rest of the whole world? Scripture gives us no distinction between them. And if it is so for all, then let all form this new perception as quickly as they can, and all will be well with the whole world — now so miserably captive under a misunderstanding of their own condition. That is to say: let them declare that Scripture is fiction, and the terror of the Almighty a scarecrow to frighten children, that sin exists only in the imagination — and live accordingly to their blasphemous ideas. Some men's words spread like a disease.

Fourth, among the particular Scripture passages that could abundantly be cited for our purpose, I will be content to name only one: John 3:36 — 'He who does not believe the Son, the wrath of God abides on him' — it abides: there it was, and there it will remain if unbelief continues, but upon believing it is removed. But is not God's love unchangeable, by which we shall be freed from this wrath? Who denies it? But is an apprentice free simply because he will be so at the end of seven years? Because God has purposed to free His people in His own time and will certainly do so, does that make them free before He does it? But are we not in Christ from all eternity? Yes, chosen in Him we are, and therefore in some sense in Him — but how? In reality, a person cannot be in Christ until he actually is; so how are we so from eternity? Are we eternal? No — God alone from eternity has purposed that we shall be. Does this give us an eternal existence? We are, alas, creatures of yesterday. Our being in Christ relates only to a similar purpose, and therefore from that only a similar inference can be drawn.

With this clarified, it is, I hope, clear to all how strained and misguided it is to argue from God's decree of election to the overthrow of Christ's merit and satisfaction. The redemption accomplished by Jesus Christ is indeed the chief means of carrying that purpose into effect — the Lord's pleasure prospering in His hand. Yes, the argument may be turned around and will hold unmistakably on the other side: the connection is evident from God's purpose to save sinners to the satisfaction of Christ for those sinners. The same act of God's will that sets us apart from eternity for the enjoyment of all spiritual blessings in the heavenly places also sets apart Jesus Christ to be the purchaser and procurer of all those spiritual blessings, and to make satisfaction for all their sins. That He did this — being the main thing opposed — we prove by the following arguments.