The Gospel Method of Gods Saving Sinners, Discourse · Proposition 5
PROPOS. V. Of the application of Chriſt's Merits to ſinners.
THE ſaving fruits and benefits intended to ſinners by the Obedience and Sufferings of Jeſus Chriſt, they do not actually and of neceſſity become theirs, immediately upon the Satisfaction thereby given, and the Purchaſe made in their behalf: But before they can be admitted to any actual intereſt in, or reap any comfortable advantage from either, there is yet ſomewhat further on their part to be done and performed by them. The Merits of Chriſt, in dying for ſinners, do not neceſſarily ſave any, but only as God the Father, Son and Spirit ſhall think meet to communicate, and diſpenſe with the iſſues of them to the Veſſels of Mercy. For all that properly reſults from the ſatisfaction of Chriſt is only this, that the grand obſtacle which ſtood in the way of Mercy, and obſtructed its communications to the guilty Offender, that this being removed, God might now be at liberty to pardon and reaccept him unto favour in what way, and upon what terms he pleaſed, ſuch as he in wiſdom ſhould judge moſt for the honour of his own Being and Perfections. Yea, but not that therefore God muſt of neceſſity pardon the ſinner what ever come on't, as one well expreſſeth it. That is, whether he repented or believed or not, or ſtill continued in his Rebellion and Impenitency.
Chriſts Sufferings they were not in a ſtrict ſenſe the Idem, i. e. the very thing which the firſt Covenant required at the hands of Man, but the tantundem, or an equivalent compenſation: Not properly ſolutio debiti, the payment of the debt, but an equitable ſatisfaction for a criminal offence. And accordingly God in this whole tranſaction is to be conſidered, not ſo much as a Creditor, as an offended Magiſtrate or Governour of the World, that admits (as Seleucus did the putting out of one of his own eyes, for the redemption of his Sons) the ſuffering of one for another (though of ſomewhat a different kind and manner) for the maintaining of the honour of his Laws and Government. And therefore God could not be obliged thereby immediately to acquit and diſcharge the Offender, (ſince the ſatisfaction given in his behalf was refuſable) but may in Juſtice, and for the vindicating of his own Holineſs, and retaining the Creature in his due ſubjection, bring him to terms and conditions, before he remit the offence, and become actually reconciled to him: Much leſs was God obliged to this by his own eſſential goodneſs: for though the iſſues and outgoings of his love be moſt natural and agreeable to his Being: upon which account he is ſtiled in Scripture a Sun and Fountain; yet are they not like the ebullitions of water from their Fountain, or emanations of light from the Sun, abſolutely neceſſary and involuntary. No, they are ſtill free, though moſt natural. Elſe how comes it to paſs, that Apoſtate Angels were not redeemed from their Chains and Darkneſs? and the Spirits now in Priſon ſet at liberty, and freed from torments? And the Inhabitants of the Earth that ſtill ſit in darkneſs and under the ſhadows of death, have not the Sun of Righteouſneſs ariſing upon them with healing in his Wings, as well as we in theſe Northern Iſlands? What ever acts by conſtraint and neceſſary impulſe of Nature, 'tis uncapable of ſetting any bounds or limits to its own actions, but imparts it ſelf and influences univerſally, at all times and alike to all. The ſame Sun ſhines not to ſome parts only of the Earth, but equally to both the Hemiſpheres. And the ſame Sea and Fountains ſcatter their ſtreams, not only to ſome few Paſſengers, but indifferently to all that paſs by without exception. And if ſuch were the egreſs and communications of Divine Love and Goodneſs, then tell me whence it is, that there is any difference betwixt fallen Angels and degenerate man? Betwixt Jew and Gentile? the Chriſtian and Pagan World? Why is not the whole Earth, India and America, as well as Europe, turned into a Goſhen, a Land of light, and made as Eden the Garden of the Lord? Why is ſo great a part of it yet left to be as a darkſom Egypt or barren Wilderneſs? Doth not all this ſufficiently argue, that the bequeathments, and application of Chriſts ſatisfaction and purchaſe, with all the rich Fruits that ſpring from both, are made not by neceſſity, but ad placitum, according to the meer good will and pleaſure of God to ſinners? as the Apoſtle ſpeaks, Epheſ. 1.5. and 9.