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 justice, which proves often matter of amazement to the awakened sinner, rather than encouragement, especially when the serious thought of it possesses his heart. Indeed, the naked consideration of this attribute, 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 dispirit him, yea, kindle a fire of horror in his bosom : for the creature seeing no way that God hath to vindicate his pro- voked justice, but by the eternal destruction and danmation of the sinner, cannot without an 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 subject, Psa. Ixxxviii. 15, 16 : ' While I suffer thy terrors, I am distracted.' 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. iii.) did 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 of it.
Section IV. — First, Faith shews, upon the best evidence, that God may pardon the greatest sinner, if penitent and believing, without the least prejudice to his justice. Secondly, Faith goes farther, and shews, that God in pardoning the believing sinner, doth not only save his justice, but advance the honour of it. Thirdly, 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 tliey never so great. These three well digested, will render this attribute as amiable, lovely, and com- fortable to the thoughts of a believer, as that of mercy itself.
First, Faith shews, upon the best evidence, that God may pardon its sins, though never so great, with safety to the justice of God. That question is not now to be disputed, whether God can be just and i-ighteous in pardoning sinners. This, saith faith, was debated and determined long ago, at the council-board of heaven by God himself. God expresseth thus much in the promise, Hoseaii. 19 : ' I will betroth thee unto me for ever, yea, I will betroth thee unto me in righteousness and in judgment.' Who is this that God means to marry ? One that had played the harlot, as appears by the former part of tlie 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 strumpetinto his bosom, — betroth such a whorish people, pardon such high- climbing sin? 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 the next ; but is the result of the counsel of my holy will. Now when Satan comes fidl mo\xth 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 were enough to repel Satan, yet faith is provided with a more particular evidence, for the vindication of the justice and righteousness of God in this his pardoning act. And this is founded on the full satisfaction whicli Christ hath given to God for all the wrong the believer hath done 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, bat the act of pardoning mercy might be carried clear, nullo contradicetde. Therefore Christ, before he solicits the sinner's cause with God by request, pei-forms 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 sojustice might not disdain to read or grant it. I will not dispute, whether God could by prerogative mercy (without a satisfaction) have issued out an act of pardon ; but in this way of satisfaction, the righteous-
ABOVE ALL, TAKING THE SHIELD OF FAITH. 501