Free justification - First.

Herman Witsius has written:

“As this doctrine of free justification, on account of the righteousness of Christ, apprehended by faith alone, is founded on clear testimonies of scripture; so it proves itself to every pious conscience, by its most excellent uses and fruits.”

“1st. It tends much to display the glory of God, whose most exalted perfections whine forth with an eminent luster in this matter. It sets forth the infinite goodness of God, by which he was inclined to procure salvation freely for lost and miserable man, “to the praise of the glory of his grace,” Eph. i. 6. It displays also the strictest justice, by which he would not forgive even the smallest offence, but on condition of the sufficient engagement, or full satisfaction of the Mediator, “that he might be just, and the justifier of him which believeth in Jesus,” Rom. iii. 26. It shews further the unsearchable wisdom of the Deity, which found out a way, for the exercise of the most gracious act of mercy, without injury to his strictest justice and infallible truth, which threatened death to the sinner: justice demanded that the soul that sinned should die, Rom. i. 32. Truth had pronounced, “cursed is he that continueth not in all things,” Deut. xxviii. 26. Goodness, in the mean time, was inclined to adjudge life to some sinner, but by no other way than what became the majesty of the most holy God. Here wisdom interposed, saying, “I will fully satisfy my goodness, and say to mine elect, I, even I am he that blotteth out thy transgressions for mine own sake, Isa. xliii. 25. Nor shall you, my justice and my truth, have any cause of complaint, because full satisfaction shall be made to you be a mediator.” Hence the incredible philanthropy of the Lord Jesus shineth forth, who, though Lord of all, was made subject to the law, not to the obedience of it only, but also to the curse; “made sin for us, that we might be made the righteousness of God in him,” 2 Cor. v. 21.”

“Ought not the pious soul, who is deeply engaged in the devout meditation of these things, to break out into the praises of a justifying God, and sing with the church, Mic. vii. 17. “who is a God like unto thee, that pardoneth iniquity, and passeth by transgression!” “O! the purity of that holiness, which chose rather to punish the sins of the elect in his only begotten son, than suffer them to go unpunished! O the depth of the riches of unsearchable wisdom, by which he exercises mercy towards the penitent guilty, without any stain to the honour of the most impartial Judge! O! the treasures of love in Christ, whereby he became a curse for us, in order to deliver us therefrom.” How becoming the justified soul, who is ready to dissolve in the sense of this love, with full exultation to sing a new song, a song of mutual return of love to a justifying God?”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 424-425)