1. By right I understand _;'hs in general. Now, "Jus est quod justum est," Aug. in Ps. cxliv. sub. fin ; — " That is right which it is just should be." And, " Quidquid rectum est, justum est," Ansel, de Verit. cap. 13; — "It is just all that should be, which hath a rectitude in itself." Farther; what this justum is, Aquinas tells you, 22 se. q. 57, a. 1, c. : "Justum est quod respondet secundum aliquam ajqualitatem alteri ;" — " Then a thing is just, when it stands in some equality unto those things whereunto it relates." And this equality or adequation of things is twofold : —
First, That which ariseth from the nature of the things themselves ; as an eye for an eye, a tooth for a tooth, etc.
Secondly, That which ariseth from a proportion condescended unto, by condict, agreement, covenant, or common consent. " Dujjliciter est aliquid adaequatum ; uno modo ex natura ipsius rei ; alio modo cum est commensuratum ex condicto sive ex communi placito," Aquin.
In the first sense, as to a right that should accrue unto 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 whence a right in reference to the faithfulness or righteousness of God may arise. The right, then, whereof we speak, ^^'hich 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 theu* 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 i-ight of any man to any thing any more but such a fi-ame and order of things as 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 riglit whereof we speak ; which, in their sense, the very Socinians grant. " Christus jus (juoddam ad obtinendam remissionem peccatorum et salutem (morte sua) nobis dedit," Crellius adv. Groti. cap. i.
2. For the foundation of this right, seeing that before the consideration of the death of Christ (as was declared) it is not, from thence it must needs be, nothing of any hkelihood to be .such a foundation hc'mg coincident therewithal.
Now, whereas in the death of Christ two things are considered,— (1.) The satisfaction ; and (2.) The merit thereof, — it may be inquired after, under whether respect this right relates thereunto.
(1.) The satisfaction of Christ tends, in all that it is, to the honour and repara- tion of the justice of God. This, then, in its utmost extent and efficacy, cannot
STATE AND RIGHT OF THOSE FOR WHOM CHRIST DIED. 467
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 unto 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 im- mediately 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. Yea, in itself, as only such. It proceedeth 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 ut- most tendency of the death of Christ, as satisfactory. That condemnation cannot possibly de facto follow, when such satisfaction hath 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 intendeth 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 hath merited for us, it is just and equal we should have, — that is, we have a right unto 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,^ whereby it becomes just and right that we should obtain the things purchased by it, Is from the merit of Christ alone. What Christ hath merited is so far granted as that they for whom It Is so merited have a right unto it.
The sum, then, of what we have to prove Is, —
That the merit of the death of the Lord Jesus hath, according to the constitu- tion 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, unto them they have an actual right even before beUevIng, faith itself being of the number of those things so procured.