holiness; <500109>Philippians 1:9 ? ?And this I pray, that your love may abound yet more in knowledge and all discernment?; see A. H. Strong, Christ in Creation, 388-405. That which conditions all is highest of all. Holiness shows itself higher than love, in that it conditions love. Hence God?s mercy does not consist in outraging his own law of holiness, but in enduring the penal affliction by which that law of holiness is satisfied. Conscience in man is but the reflex of holiness in God. Conscience demands either retribution or atonement. This demand Christ meets by his substituted suffering. His sacrifice assuages the thirst of conscience in man, as well as the demand of holiness in God: <430655>John 6:55 ? ?For my flesh is meat indeed, and my blood is drink indeed.? See Shedd, Discourses and Essays, 280, 291, 292; Dogmatic Theology, 1:377, 378 ? ?The sovereignty and freedom of God in respect to justice relates not to the abolition, nor to the relaxation, but to the substitution, of punishment. It does not consist in any power to violate or waive legal claims. The exercise of the other attributes of God is regulated and conditioned by that of justice? Where then is the mercy of God, in case a vicarious person strictly satisfies justice? There is mercy in permitting another person to do for the sinner what the sinner is bound to do for himself; arid greater mercy in providing that person; and still greater mercy in becoming that person.?
Enthusiasm, like fire, must not only burn, but must be controlled. Man invented chimneys to keep in the heat but to let out the smoke. We need the walls of discretion and self-control to guide the flaming of our love. The holiness of God is the regulating principle of his nature. The shores of his justice bound the ocean of his mercy. Even if holiness were God?s self- love, in the sense of God?s self-respect or self-preservation, still this self- love must condition love to creatures. Only as God maintains himself in his holiness, can he have anything of worth to give; love indeed is nothing but the self-communication of holiness. And if we say, with J. M. Whiton, that self-affirmation in a universe in which God is immanent is itself a form of self-impartation, still this form of self-impartation must condition and limit that other form of self-impartation which we call love to creatures. See Thomasius, Christi Person und Werk, 1:137-155, 346-353; Patton, art, on Retribution and the Divine Goodness, in Princeton Rev., Jan. 1878:8-16; Owen, Dissertation on the Divine Justice, In Works, 10:483-624.
(d) From God?s eternal purpose of salvation ? in which justice and mercy are reconciled only through the foreseen and predetermined sacrifice of Christ. The declaration that Christ is ?the Lamb? slain from the
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