Objection. ‘O but,’ saith the trembling soul, ‘the consideration of God’s infinitude, especially in TWO OF HIS ATTRIBUTES, drives me fastest to despair. Of all other my perplexed thoughts, when I think how infinitely holy God is, may I not fear what will become of an unholy wretch? When again, I look upon him as just, yea, infinitely just, how can I think he will remit so great wrongs as I have done to his glorious name?’
Answer. Faith will, and none but faith’s fingers can, untie this knot, and give the soul a satisfactory answer to this question.
- Attribute.—The holiness of God. For this attribute faith hath two things to answer.
Answer. (1.) That though the infinite holiness of God’s nature doth make him vehemently hate sin, yet the same doth strongly incline his heart to show mercy to sinners. What is it in the creature that makes him hard-hearted but sin? ‘The tender mercies of the wicked are cruel,’ Prov. 12:10. If wicked then cruel, and the more holy the more merciful. Hence it is that acts of mercy and forgiveness are with so much difficulty drawn, many times, from those that are saints; even like milk out of awarded breast; because there are remainders of corruption in them, which cause some have hardness of heart and unwillingness to that work. ‘Be not overcome of evil, but overcome evil with good,’ Rom. 12:21—implying it is a hard work, which cannot be done till a victory be got over the Christian’s own heart; which hath contrary passions, that will strongly oppose such an act. How oft, alas! do we hear such language as this from those that are gracious! ‘My patience is spent; I can bear no longer, and forgive no more.’ But God, who is purity without dross, holiness without the least allay and mixture of sin, hath nothing to sour his heart into any unmercifulness. ‘If ye then, being evil,’ saith Christ, ‘know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?’ Matt. 7:11. Christ’s design in this place is to help them to larger apprehensions concerning the mercifulness of God's heart; which that he may do, he directs them to the thoughts of his holiness as that which would infallibly demonstrate the same. As if Christ had said, ‘Can you persuade your hearts, distempered with sinful passions, to be kind to your children? how much more easy is it to think that God, who is holiness itself, will be so to his poor creatures prostrate at his feet for mercy?’
(2.) Faith can tell the soul that the holiness of God is no enemy to pardoning mercy; for it is the holiness of God that obligeth him to be faithful in all his promises. And this, indeed, is as full a breast of consolation as I know any to a poor trembling soul. When the doubting soul reads those many precious promises which are made to returning sinners, why doth he not take comfort in them? Surely it is because the truth and faithfulness of God to perform them is yet under some dispute in his soul. Now the strongest argument that faith hath to put this question out of doubt, and make the sinner accept the promise as a true and faithful word, is that which is taken from the holiness of God, who is the promise-maker. It must be true, saith faith, what the promise speaks; it can be no other, because a holy God makes it. Therefore, God, to gain the more credit to the truth of his promise in the thoughts of his people, prefixeth so often this attribute to his promise, ‘I will help thee, saith the Lord, and thy redeemer, the Holy One of Israel,’ Isa. 41:14That which in the Hebrew is mercies, in the Septuagint is often J ÓF\"—holy things. See Isa. 55:3. Indeed the mercies of God are founded in holiness, and therefore are sure mercies. The reason of man’s unfaithfulness in promises proceeds from some unholiness in his heart. The more holy a man is, the more faithful we may expect him to be. A good man, we say, will be as good as his word. To be sure a good God will. How many times did Laban change Jacob’s wages after promise? But God’s covenant with him was inviolably kept, though Jacob was not so faithful on his part as he ought—and why? but because he had to do with a holy God in this, but with a sinful man in the other, whose passions altered his thoughts and changed his countenance towards him; as we see the clouds and wind do the face of the heavens and temper of the seasons.
- Attribute. We come to the second attribute which scares the tempted soul, and seems so little to befriend this pardoning act of God's mercy; and that is his justice. This proves often matter of amazement to the awakened sinner rather than encouragement, especially when the serious thoughts of it possess his heart. Indeed, my brethren, the naked consideration of this attribute rent from the other, and the musing on it without a gospel-comment—through which alone it can be safely and comfortably viewed by a sin‑smitten soul—must needs appall and dispirit him, whoever he be, yea, kindle a fire of horror in his bosom; for the creature, seeing no way that God hath to vindicate his provoked justice but by the eternal destruction and damnation of the sinner, cannot, without a universal consternation of all the powers of his soul, think of that attribute which brings to his thoughts so fearful an expectation and looking for of judgment. Heman, though a holy man, yet even lost his wits with musing on this sad subject. ‘While I suffer thy terrors I am distracted,’ Ps. 88:15, 16. But faith can make good work of this also. Faith will enable the soul to walk in this fiery attribute with his comforts unsinged, as those three worthies, Dan. 3, in the flaming furnace; while unbelieving sinners are scorched, yea, swallowed up into despair, when they do but come in their thoughts near the mouth of it. There is a THREEFOLD CONSIDERATION with which faith relieves the soul when the terror of this attribute takes hold on it. (1.) Faith shows, and this on the best evidence, that God may pardon the greatest sinner, if penitent and believing, without the least prejudice to his justice. (2.) Faith goes farther, and shows that God, in pardoning the believing sinner, doth not only save his justice, but advance the honour of it. (3.) Faith shows that God doth not only save and advance his justice in pardoning a believing soul; but, as things stand now, he hath no other way to secure his justice but by pardoning the believing soul his sins. Be they never so great. These three well digested, will render this attribute as amiable, lovely, and comfortable to the thoughts of a believer, as that of mercy itself.
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