Wesley Corpus

If it must be, then, let us look one another in the face. How is it more for the glory of God to save man irresistibly, than to save him as a free agent, by such grace as he may either concur with or resist? I fear you have a confused, unscriptural notion of “the glory of God.” What do you mean by that expression? The glory of God, strictly speak ing, is his glorious essence and his attributes, which have been ever of old. And this glory admits of no increase, being the same yesterday, to-day, and for ever. But the Scripture frequently speaks of the glory of God, in a sense something different from this; meaning thereby, the mani festation of his essential glory, of his eternal power and godhead, and of his glorious attributes, more especially his justice, mercy, and truth. And it is in this sense alone that the glory of God is said to be advanced by man. Now then, this is the point which it lies on you to prove: “That it does more eminently manifest the glorious attributes of God, more especially his justice, mercy, and truth, to save man irresist ibly, than to save him by such grace as it is in his power either to concur with, or to resist.” 50. But you must not imagine I will be so unwise as to engage you here on this single point. I shall not now dispute (which yet might be done) whether salvation by irresistible grace, (which indeed makes man a mere machine, and, conse quently, no more rewardable and punishable,) whether, I say, salvation by irresistible grace, considered apart from its consequences, manifest the glory of God more or less than salvation by grace which may be resisted. Not so; but, by the assistance of God, I shall take your whole scheme toge ther; irresistible grace for the elect, implying the denial of saving grace to all others; or unconditional election with its inseparable companion, unconditional reprobation.