Consideration 1. Faith shows to the soul—and that upon the best evidence—that God may pardon its sins, though never so great and mountainous, with safety to the justice of God. That question is not now to be disputed, whether God can be just and righteous in pardoning sinners. This, saith faith, was debated and determined long ago, at the council‑board of heaven by God himself, before so much as a vote, yea, a thought, could pass from God’s heart for the benefit of poor sinners. God expresseth thus much in the promise: ‘I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment,’ Hosea 2:19. Who is this that God means to marry? one that had played the whore, as appears by the former part of the chapter. What doth he mean by betrothing? No other but that he will pardon their sins, and receive them into the arms of his love and peculiar favour. But how can the righteous God take one that hath been a filthy strumpet into his bosom? —betroth such a whorish people, pardon such high-climbing sins? How? Mark, he will do it ‘in judgment and in righteousness.’ As if God had said, ‘Trouble not your thoughts to clear my justice in the act. I know what I do. The case is well weighed by me. It is not like the sudden matches that are huddled up by men in one day, and repented of on the next; but is the result of the counsel of my holy will so to do.’ Now when Satan comes full mouth against the believer with this objection, ‘What! such a wretch as thou find favour in the eyes of God?’ faith can easily retort, ‘Yes, Satan, God can be as righteous in pardoning me as in damning thee. God tells me it is ‘in judgment and in righteousness.’ I leave thee therefore to dispute this case out with God, who is able to justify his own act.’
Now, though this in the lump were enough to refel Satan, yet faith is provided with a more particular evidence, for the vindication of the justice and righteousness of God in this pardoning act. And this is founded on the full satisfaction which Christ hath given to God for all the wrong the believer hath done him by his sin. Indeed, it was the great undertaking of Christ to bring justice to kiss mercy, that there might not be a dissenting attribute in God when this vote should pass, but the act of pardoning mercy carried clear, nullo contradicente—without a dissentient voice. Therefore, Christ, before he solicits the sinner’s cause with God by request, performs first the other of satisfaction by sacrifice. He pays, and then prays for what he hath paid—presenting his petition in the behalf of believing sinners written with his own blood, that so justice might not disdain to read or grant it. I will not dispute whether God could by a prerogative mercy, without a satisfaction, have issued out an act of pardon; but in this way of satisfaction, the righteousness of God, I am sure, may be vindicated in the conscience of the greatest sinner on earth; yea, the devil himself is but a faint disputant when faith pinches him with this argument; it is a trench which he is not able to climb. Indeed, God laid our salvation in this method, that even we weak ones might be able to justify him, in justifying us, to the head of the most malicious devil in hell. Peruse that incomparable place, which hath balm enough in it to heal the wounds of all the bleeding consciences in the world, where there is but faith to drop it in; and for ever to quench the fire of this dart, which is headed with the justice of God. ‘Being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus,’ Rom. 3:24-26. O what work will faith make of this scripture! A soul castled with these walls is impregnable.
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