Five discourses on the soul's eternal salvation in Vol I of the Works - Edwards - II - First discourse continued

Required readingFive discourses on the soul's eternal salvation in Vol I of the Works by Jonathan Edwards (Available from Amazon or free here) - Read First and Second Arguments of the Second Point (II. The proof of it) of the 'Discourse on Justification by Faith Alone'.

My summary.

Now Edwards proceeds to the proof of the the doctrine that we are justified by faith only, without any manner of goodness of our own.

This week we read two of his arguments under this proof.

The first argument is that we are justified by faith only because such is our case, and the state of things, that neither faith, nor any other qualifications, or act or course of acts, does or can render it suitable that a person should have an interest in the Saviour, and so a title to his benefits, on account of any excellency therein, or any other way, than as something in him may unite him to the Saviour.

The second argument is that the doctrine of justification by faith is a doctrine that the Holy Scriptures is exceedingly full.  Most of this argument is simply the quoting of Scriptures in answer to the objection that the works of the law only mean the works of the ceremonial law.

What grabbed me

Edwards didn't pull any punches in demonstrating the hopelessness of fallen man: 'Some have argued exceeding strangely against the infinite evil of sin, from its being committed against an infinite object, that then it may as well be argued, that there is also an infinite value or worthiness in holiness and love to God, because that also has an infinite object; whereas the argument, from parity of reason, will carry it in the reverse. The sin of the creature against God is ill deserving in proportion to the distance there is between God and the creature; the greatness of the object, and the meanness of the subject, aggravates it. But it is the reverse with regard to the worthiness of the respect of the creature to God; it is worthless (and not worthy) in proportion to the meanness of the subject. So much the greater the distance between God and the creature, so much the less is the creature's respect worthy of God's notice or regard. The unworthiness of sin or opposition to God rises and is great in proportion to the dignity of the object and inferiority of the subject; but on the contrary, the value of respect rises in proportion to the value of the subject; and that for this plain reason, viz. that the evil of disrespect is in proportion to the obligation that lies upon the subject to the object; which obligation is most evidently increased by the excellency and superiority of the object. But on the contrary, the worthiness of respect to a being is in proportion to the obligation that lies on him who is the object, (or rather the reason he has,) to regard the subject, which certainly is in proportion to the subject's value or excellency. Sin or disrespect is evil or heinous in proportion to the degree of what it denies in the object, and as it were takes from it, viz. its excellency and worthiness of respect; on the contrary, respect is valuable in proportion to the value of what is given to the object in that respect, which undoubtedly (other things being equal) is great in proportion to the subject's value, or worthiness of regard; because the subject in giving his respect, can give no more than himself: so far as he gives his respect, he gives himself to the object; and therefore his gift is of greater or lesser value in proportion to the value of himself.'

As God is infinite, our sin is infinitely awful.  And, as God is infinite, any merit we have is finite and insignificant.

Next week's reading

Read Third and Fourth Arguments of the Second Point (II. The proof of it) of the 'Discourse on Justification by Faith Alone'.

Now it's your turn
Please post your own notes and thoughts in the comments section below.