though the authority and credit of a witness may go very far in a doubtful matter, when there is a concurrence of more witnesses it strengthens the testimony; but nothing is so prevalent to beget be- lief as when the tilings themselves that are spoken are just and good, not liable to any reasonable exception. And so is it in this case : unto the authority of the law and concurrence of conscience, this also is added, the reasonableness and equity of the thing itself proposed, even in the judgment of the sinner, — namely, that every sin shall be punished, and every transgression receive a meet recom- pense of reward.
(4.) But yet farther. What the laiv says, it speaks in the name and authority of God. What it sa3^s, then, must be believed, or we make God a liar. It comes not in its own name, but in the name of him who appointed it. You will say, then, " Is it so indeed? Is there no forgiveness with God? For this is the constant voice of the law, which you say speaks in the name and authority of God, and is therefore to be believed." I answer briefly with the apostle, " What the law speaks, it speaks to them that are under the law." It doth not speak to them that are " in Christ," whom the " law of the Spirit of life hath set free from the law of sin and death;" but to them that are "under the law" it speaks; and it speaks the very truth, and it speaks in the name of God, and its testimony is to be received. It says there is no forgiveness in God, namely, to them that are under the law; and they that shall flatter themselves with a contrary persuasion xnW find themselves wofully mistaken at the great day.
On these and the like considerations, I say, there seems to be a great deal of reason why a soul should conclude that it will be according to the testimony of the law, and that he shall not find for- giveness. Law and conscience close together, and insinuate them- selves into the thoughts, mind, and judgment of a sinner. They strengthen the testimony of one another, and greatly prevail. If any are otherwise minded, I leave them to the trial. If ever God awaken their consciences to a thorough performance of their duty, — if ever he open their souls, and let in the light and power of the law upon them, — they will find it no small work to grapple with them. I am sure that eventually they prevail so far, that in the preaching of the gospel we have great cause to say, " Lord, who hath believed our report?" We come with our report of forgiveness, but who believes it? by whom is it received? Neither doth the light, nor conscience, nor conversation of the most, allow us to suppose it is embraced.
Thirdly, The ingrafted notions that are in tJie minds of men con- cerning the nature and justice of God lie against this discovery also. There are in all men by nature indelible characters of the holiness
39 2 AN EXrOSITION UPON PSALM cxxx, [Ver.4.
and purity of God, of his justice and hatred of sin, of his invariable righteousness in the government of the work], that they can neither depose nor lay aside; for notions of God, whatever they are, will bear sway and rule in the heart, when things are put to the trial. They were in tlie heathens of old; they abode with them in all their darkness ; as might be manifested by innumerable instances. But so it is in all men by nature. Their inward thought is, that God is an avenger of sin; that it belongs to his rule and government of the world, his holiness and righteousness, to take care that every sin be punished; this is his judgment, which all men know, as was observed before, Rom. i. 32. They know that it is a righteous thing with God to render tribulation unto sinners. From thence is that dread and fear which surpriseth men at an apprehension of the presence of God, or of any thing imder him, above them, that may seem to come on his errand. This notion of God's avenging all sin exerts itself secretly but effectually. So Adam trembled, and hid himself. And it was the saying of old, " I have seen God, and shall die." When men are under any dreadful providence,- — thunderings, lightnings, tempests, in darkness, — they tremble ; not so much at what they see, or hear, or feel, as from their secret thoughts that God is nigh, and that he is a consuming fire.
Now, these inbred notions lie universally against all apprehensions of forgiveness, which must be brought into the soul from without doors, having no principle of nature to promote them.
It is true, men by nature have presumptions and common ingrafted notions of other properties of God besides his holiness and justice, — as of his goodness, benignity, love of his creatures, and the like ; but all these have this supposition inlaid with them in the souls of men, namely, that all things stand between God and his creatures as they did at their first creation. And as they have no natural notion of for- giveness, so the interposition of sin weakens, disturbs, darkens them, as to any improvement of those apprehensions of goodness and benig- nity which they have. If they have any notion of forgiveness, it is from some corrupt tradition, and not at all from any universal prin- ciple that is inbred in nature, such as are those which they have of God's holiness and vindictive justice.