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Works of Jonathan Edwards, Volume Two
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SECT. V.

In this way of salvation wonderful glory redounds to God, as the effect of divine wisdom.

1. By this contrivance for our redemption, God’s greatest dishonour is made an occasion of his greatest glory. Sin is a thing by which God is greatly dishonoured; the nature of its principle is enmity against God, and contempt of him. And man, by his rebellion, has greatly dishonoured God. But this dishonour, by the contrivance of our redemption, is made an occasion of the greatest manifestation of God’s glory that ever was. Sin, the greatest evil, is made an occasion of the greatest good. It is the nature of a principle of sin that it seeks to dethrone God: but this is hereby made an occasion of the greatest manifestation of God’s royal majesty and glory that ever was. By sin, man has slighted and despised God: but this is made an occasion of his appearing the more greatly honourable. Sin casts contempt upon the authority and law of God: but this, by the contrivance of our redemption, is made the occasion of the greatest honour done to that same authority, and to that very law. It was a greater honour to the law of God that Christ was subject to it, and obeyed it, than if all mankind had obeyed it. It was a greater honour to God’s authority that Christ showed such great respect, and such entire subjection to it, than the perfect obedience of all the angels in heaven. Man by his sin showed his enmity against the holiness of God: but this is made an occasion of the greatest manifestation of God’s holiness. The holiness of God never appeared to so great a degree, as when God executed vengeance upon his own dear Son.

2. So has the wisdom of God contrived that those attributes are glorified in man’s salvation, whose glory seemed to require his destruction. When man had fallen, several attributes of God seemed to require his destruction. The justice of God requires, that sin be punished as it deserves: but it deserves no less than eternal destruction. God proclaims it as a part of the glory of his nature, that he will in no wise clear the guilty, Exod. xxxiv. 7. The holiness of God seemed to require man’s destruction; for God by his holiness infinitely hates sin. This seemed to require therefore that God should manifest a proportionable hatred of the sinner; and that he should be for ever an enemy unto him. The truth of God seemed also to require man’s destruction; for eternal death was what God had threatened for sin, one jot or tittle of which threatening cannot by any means pass away. But yet so has God contrived, that those very attributes not only allow of man’s redemption, and are not inconsistent with it, but they are glorified in it. Even vindictive justice is glorified in the death and sufferings of Christ. The holiness of God, or his holy hatred of sin, that seemed to require man’s damnation, is seen in Christ’s dying for sinners. So herein also is manifested and glorified the truth of God, in the threatenings of the law.

3. Yea, it is so ordered now that the glory of these attributes requires the salvation of those that believe. The justice of God that required man’s damnation, and seemed inconsistent with his salvation, now as much requires the salvation of those that believe in Christ, as ever before it required their damnation. Salvation is an absolute debt to the believer from God, so that he may in justice demand it, on account of what his surety has done. For Christ has satisfied justice fully for his sin; so that it is but a thing that may be challenged, that God should now release the believer from the punishment; it is but a piece of justice, that the creditor should release the debtor, when he has fully paid the debt. And again, the believer may demand eternal life, because it has been merited by Christ, by a merit of condignity. So is it contrived, that that justice that seemed to require man’s destruction, now requires his salvation.

So the truth of God that seemed to require man’s damnation, now requires his salvation. At the same time that the threatening of the law stands good, there is a promise of eternal life to many who have broken the law. They both stand good at the same time; and the truth of God requires that both should be fulfilled. How much soever they seemed to clash, yet so is the matter contrived in this way of salvation, that both are fulfilled, and do not interfere one with another.

At the very time that God uttered the threatening, “In the day thou eatest thereof thou shalt surely die; 150150    Gen. ii. 17. ” and at the time that Adam had first eaten the forbidden fruit; there was then an existing promise, that many thousands of Adam’s race should obtain eternal life. This promise was made to Jesus Christ, before the world was. What a difficulty and inconsistence did there seem to be here? But it was no difficulty to the wisdom of God, that the promise and the threatening should be both fully accomplished to the glory of God’s truth in each of them. Psal. lxxxv. 10.“Mercy and truth are met together, righteousness and peace have kissed each other.”

4. Those very attributes which seemed to require man’s destruction, are more glorious in his salvation, than they would have been in his destruction. The revenging justice of God is a great deal more manifested in the death of Christ, than it would have been if all mankind had been sufferers to all eternity. If man had remained under the guilt and imputation of sin, the justice of God would not have had such a trial, as it had, when his own Son was under the imputation of sin. If all mankind had stood guilty, and justice had called for vengeance upon them, that would not have been such a trial of the inflexibleness and unchangeableness of the justice of God, as when his own Son, who was the object of his infinite love, and in whom he infinitely delighted, stood with the imputation of guilt upon him.

This was the greatest trial that could be, to manifest whether God’s justice was perfect and unchangeable, or not; whether God was so just that he would not upon any account abate of what justice required; and whether God would have any respect to persons in judgment.

So the majesty of God appears much more in the sufferings of Christ than it would have done in the eternal sufferings of all mankind. The majesty of a prince appears greater in the just punishment of great personages under the guilt of treason, than of inferior persons. The sufferings of Christ have this advantage over the eternal sufferings of the wicked, for impressing upon the minds of the spectators a sense of the dread majesty of God, and his infinite hatred of sin; viz. that the eternal sufferings of the wicked never will be seen actually accomplished, and finished; whereas they have seen that which is equivalent to those eternal sufferings actually fulfilled and finished in the sufferings of Christ.

5. Such is the wisdom of this way of salvation, that the more any of the elect have dishonoured God, the more is God glorified in this redemption. Such wonders as these are accomplished by the wisdom of this way of salvation. Such things as these, if they had been proposed to any created intelligence, would have seemed strange and unaccountable paradoxes, till the counsels of divine wisdom concerning the matter were unfolded.

So sufficient is this way of salvation, that it is not inconsistent with any of God’s attributes to save the chief of sinners. However great a sinner any one has been, yet God can, if he pleases, save without any injury to the glory of any one attribute. And not only so, but the more sinful any one has been, the more doth God glorify himself in his salvation. The more doth he glorify his power, that he can redeem one in whom sin so abounds, and of whom Satan hath such strong possession.—The greater triumph has Christ over his grand adversary, in redeeming and setting at liberty from his bondage those that were his greatest vassals. The more doth the sufficiency of Christ appear, in that it is sufficient for such vile wretches.

The more is the sovereignty and boundless extent of the mercy of God manifested, in that it is sufficient to redeem those that are most undeserving.Rom. v. 20. “Where sin abounded, grace did much more abound.”


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