92SermonsofJonathanEdwards
of something without to excite it. For certainly a more abundant goodness more easily flows forth with less to impel or draw it, than where there is less, or, which is the same thing, the more anyone is disposed of himself, the less he needs from without himself, to put him upon it, or stir him up to it. And therefore his kindness and goodness appears the more exceeding great, when it is bestowed without any excellency or loveliness at all in the receiver, or when the receiver is respected in the gift, as wholly without excellency. And much more still when the benevolence of the giver not only finds nothing in the receiver to draw it, but a great deal of hatefulness to repel it. The abundance of goodness is then manifested, not only in flowing forth without anything extrinsic to put it forward, but in overcoming great repulsion in the object. And then does kindness and love appear most triumphant, and wonderfully great, when the receiver is not only wholly without all excellency or beauty to attract it, but altogether, yea, infinitely vile and hateful.
2. It is apparent also that it enhances the obligation to gratitude in the receiver. This is agreeable to the common sense of mankind, that the less worthy or excellent the object of benevolence, or the receiver of kindness is, the more he is obliged, and the greater gratitude is due. He therefore is most of all obliged, that receives kindness without any goodness or excellency in himself, but with a total and universal hatefulness. And as it is agreeable to the common sense of mankind, so it is agreeable to the Word of God. How often does God in the Scripture insist on this argument with men, to move them to love him, and to acknowledge his kindness? How much does he insist on this as an obligation to gratitude, that they are so sinful, and undeserving, and ill-deserving?
Therefore it certainly follows, that the doctrine which teaches that God, when he justifies a man, and shows him such great kindness as to give him a right to eternal life, does not do it for any obedience, or any manner of goodness of his, but that justification respects a man as ungodly, and wholly without any manner of virtue, beauty, or excellency. I say, this doctrine does certainly more exalt the free