〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he that had gone in unto her and according to 29. One had better have their Belly cleav'd than go to Hell whole And according to 34. Maim It is a great good that a Man swear not at all And according to 39. If one call thee Ass suffer him to put a Saddle on thee too and according to 44. Maim says David was excellently instructed with Virtue when he said Psal 7. I have deliver'd him that without Cause is mine Enemy For the Law says Thou shalt not Avenge Lev. 29.18 and Mat. 6.1 R. Jann said When he saw a Man giving Alms publickly You had better give none than so and ver 34. He that has Bread in his Basket and says What shall I eat for to Morrow is a Man of little Faith Jos de Voisin has more of this kind but it is certain the Law was corrupted by their Traditions but this Error here was about its use 4. As to Free-will I do not find that they say so much as the Armin. for Maim says that God can do with the Will of Man what he pleases but he rather chooses the long and tedious way of Means than work such a Miracle as he rather led the People thorough the Wilderness to Canaan than the shortest way by the Philistines There are three things more that are considerable to help us to the Jewish Sentiments in this concern 1. Their owning Universal and Original Guilt 2. Their denying their own works to be of sufficient Merit without respect to Divine Mercy and the Office of the Messias when he comes And 3. Their great Encomiums of it As to the first Thus the Talmud from Beracot When Adam sinn'd the whole World sinn'd for he was its Perfection therefore the World lost its Perfection This can be said of none of his Posterity as to the first and last Raym. 175. Rab. Josc Gabl says Adam transgress'd one Negative Precept and behold how many Deaths on all Generations certainly the Merits of the King Messias doth over-ballance much more shall he justifie all Generations since the Iniquity of all met upon him As to the second the Author of Nove Schalam says on Exod. 33.19 I will have Mercy on whom I will Worthy or Unworthy and Ikkarim on Dan. 9.18 Not for our Righteousness but for thy great Mercies The Mercies of the Blessed God are poured out on all Creatures not for their Merits but of Pure Grace for who hath given to him that it may be repaid But a subordinate Merit they own'd generally for Temporal Things The Talmud has a saying That the Camp of Israel was extended the space of three Leagues which the Author of Caphtor Vphera explains thus He saw the Power of this Nation viz. Baalim Numb 23.9 Consisting in these three things their Strength their Multitude and their Merit with the Merit of their Fathers from the Top of the Rocks that is the Merit of the Patriarchs Who can count the Dust of Jacobs That is their Multitude and their Power in it Let me dye the Death of the Righteous there is their own Merit which he would have shared of Another of its sayings He pluckt up the Mountain which contained three Leagues it 's thus explained As the Thought of Og who said Since this Nation has not Power with its Multitude to possess three Leagues but by the Merit of their Fathers and now I have got the Merit of Abraham from them therefore I may drive 'em from this Mount and use it against ' em By Mountain is meant the Patriarchs Isa 55.1 Look unto the Rock whence ye are hewn look unto Abraham your Father A third saying But God brought the Ants who pierced through the Mountain that is the Israelites whose Strength is in their Tongue Locusts-like for by their Prayers the Merit of Abraham stood by 'em and did not help Og. And elsewhere Moses in his Prayer needed the Merit of all the Patriarchs and the Merit of the Tribes and his own Merit But a subordinate Merit they allow in Eternals In Raym. 469. Bereshit Rabba is cited thus Jacob was very afraid because no Man can be secure till Death and thô David knew there was a Reward for the Just and that he was Holy yet his Sin might prevent his Merit and that all the Promises are Conditional tho' the Condition be not express'd there was a perpetual Priesthood promis'd to Phinehas but that was meant if they did not backslide So on Zach. 1.12 There is an absolute Promise of the Messia but at the close of the Chapter it s added This shall come to pass if ye will Diligently obey the Voice of your God And thus they explain Jer. 33.17 A Promise of a Perpetual Throne to Davids Seed and an Altar to Aarons the Condition was not fulfill'd and that Repentance is the greatest Condition God will get the Angels to absolve him from his Oath if People repent and yet they cannot repent of themselves For on Isa 64.7 they Paraphrase thus There is none of the Callers on thee that is able to raise himself up against the Figment of his own Heart that is Original Sin That he may take hold of thee that thou should'st not send him to Hell here Merit diminish'd They believe all goes to Hell Abraham and all the Prophets tho' they think some of them like a Salamander in the Fire no Merit can deliver from thence but the Messias Says R. Jamai If I should suffer to be crush'd between a Door and its Threshold it would not prevail to free me from Death R. Juda R. If my Tongue should be bruis'd by the Hinge of a Door I could not escape Hell They ascribe that only to the Messiah they say the Lord told Adam when he made him he must be very careful of Sinning for the World the Creation would be ruin'd by it and none could repair it the Just one Messiah must suffer by it they fain two strange Conferences one between God and Satan that Satan seeing a Glorious Light under the Throne of God ask'd whose it was R. The Messiah and his Generation Satan Permit me and I will destroy it R. God Against him thou cannot prevail Sat. Let me I can R. That Attempt will destroy thee out of the World when none of them shall be destroy'd The second Conference did on the back of this presently begin between God and the Messias God thus O Messiah my Just One these who are now in Secret and hid with thee by their Sins shall bring thee into a grievous Age for thy Eyes shall see no Light thy Ears shall hear great Reproach thy Tongue shall cleave to the Roof of thy Mouth and thy Skin to thy Bones and thou shalt be consumed and wasted through Grief and Sorrow Wilt thou undertake these things if thou dost it it is well if not I will drive them from my Presence The Messiah answered him Lord of the World for this I am Glad and I
gratefull or ungratefull to our Taste according to the Disposition of our Palat. Our Will is our Spiritual Appetite and according to its Natural Disposition its Sympathy or Antipathy arises We are a Generation of Vipers there is Poyson in our Constitution and being evil we cannot speak good Mat. 7.18 A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit This Indisposition is granted both by Arminians and their Antagonists but the Dispute between them is Whether 't is a Sin or no. The Divine Nature in Holiness Righteousness and Knowledge is as much the Measure and the Rule of the Disposition of the Mind of Man as the Divine Law which is the Copy of that Holy Nature is the Rule and Measure of Mans Actions and therefore since Sin is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Want of Conformity to the Law there is a sinfulness in our very Natures though undoubtedly it wants much of the Sinfulness and Guilt that our actual Transgressions have the one is our Misery and our Grief the other is Matter of our Repentance and Amendment It seems to receive a Diminution in that 5th of Romans that they have not sinned after the similitude of Adam The Scripture elsewhere aggravating the Sins of Adult Persons says They have Transgressed like Men but the Original hath it like Adam This Moral Impotency is as unconquerable as Natural Antipathies Mark 10.25 It is easier for a Camel to go through the Eye of a Needle than for a rich Man to enter into the Kingdom of God The Text represents a Penetration of Dimensions which is beyond a Miracle to be easier than for an Unregenerate Man to mortifie his Earthly Inclinations Transubstantiation is easier to be Believed than that a Man can Convert himself when he will tho' receiving all External Helps for in this young Man here was a good Natural Disposition Jesus loved him here was a good Education All these have I observed from my Youth here was an excellent Preacher Jesus Christ himself here was a Carefull Attention for he went away grieved at the Proposal of the Choice Christ offered him Treasure in Heaven for parting with Treasure on Earth but that he could not do Lastly Because the Scripture asserts that we are made Willing by Divine Power John 6.44 No Man can come to me except the Father draw him Psal 110. Thy People shall be willing in the Day of thy Power 1 Thes 1.5 Our Gospel came not to you in Word only but also in power Secondly There is a Natural Impotency as well as a Moral 1. Because this Impotency is in our Natural Constitutions Psal 51.5 I was shapen in Iniquity and in sin did my Mother conceive me Neither the Grammar nor Sense gathered from the Context will allow David to be bemoaning here his Parents Transgression for that could not make up a part of his Repentance and here David doth oppose it unto that Truth that God desired in the hidden and inward Parts of Man Job 14.4 Who can bring a clean thing out of an unclean If the First fruit be Holy so is the Lump if the Root be Holy so are the Branches We are by Nature the Children of Wrath read Mat. 7.18 and 12.34 Since this Averseness is born with us Universal to all I think it may be call'd Natural tho' in the Will so the Moral Impotency is Natural 2. The more Moral Impotency that a Man is under the more Guilty he is But there is an Impotency in Man to good that in some part tho' not wholly doth excuse Guilt as the Infants in Nineve It is said All dye because all have sinned but none can be so Uncharitable towards Poor Infants whose Impotency is greater than the Adult's to think that therefore they are more guilty Rom. 5. 3. The Invincibleness and Unconquerableness of this Impotency being represented under such an utter Impossibility doth manifest a Defect in all the other Powers as well as the Will as impossible as for a great Camel to go thorough the Eye of a Needle it requires as great a Power as Creation and the Resurrection of one from the Dead doth Eph. 1.19 it requires the exceeding greatness of his Power the Energy of his mighty Power If all the other Faculties were fitted for their Office especially the Understanding it might and would sway the Will since the Will follows its Conduct as is prov'd before for the Gospel proposes such Objects with such a Certainty that would surely Captivate and Conquer the Will if there were no Defect in discerning it and Paul the Apostle complains of the Defect of other Powers To will is present with me but how to perform that which is good I find not Christ blames the Disciples for the Weakness of the Flesh when the Spirit was willing Suppose our Wills intire our Animal Spirits would not serve us to Obey the Law of Innocency and this Incapacity is from our sin so a Man is as Guilty by this Impotence as in Omissions of Duty thorough Drunkenness and I cannot think but a Man is Guilty of Blood that Kills his Neighbour in Drink or doth not deliver him sinking in the Water because his Drunkenness has made him uncapable the Impotence is voluntarily Contracted Gal. 5.17 The Flesh lusteth against the Spirit so that ye cannot do the things that ye would Was there no Sin in the Impotence since they were willing 4. The Understanding is a distinct Power from the Will and antecedent in Manner of working and there is an Impotency ascrib'd to it 1 Cor. 2.14 The Natural Man cannot know spiritual things The Contrivance of our Salvation which is the Effect and Glory of Divine Wisdom appear'd to the Grecian Philosophers seriously Studying the Case a ridiculous Dream of a weak Brain Act. 17.19 The Epicureans and Stoick Philosophers tho' they heard him again and again and tho' his Speech was Divine yet the Conclusion was Laughter and Mockery Resurrection of the Dead was a strange and incredible Doctrine to Pagans Heaven and Hell a Day of Judgment and Destruction of this World were Chimera's and Fancies Caecil the Philosopher thus O wonderful Foolishness and incredible Boldness they Contemn present Torments and yet fear future Pains they fear not Death but fear to dye after Death their Fear is foolish and their Hope fallacious of Comfort at the revival from Death for they are not Contented with the furious Opinion of the Dissolution of the World threatning the very Stars with Fire but they tell old Fables of a Birth after Death from the Cinders and Ashes Epictetus said the Galileans were Melancholly Persons who willingly chose Death from Hopes of good things afterward Christianity appears as foolish to Politicians the spiritual Kingdom of Christ is to them a Castle in the Air When Pilat John 18. heard that Christ's Kingdom was not in this World he thought it was not worth his Attention some imaginary Business Nor had the Vulgar
1. It is a Righteousness from God as the Author of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it 's expressed in the third of the Philippians it is the Gift of his Grace the Contrivance of his Wisdom and the Effect of his Power It is the Gift of his Grace Rom. 5.17 Much more they which receive abundance of Grace and of the Gift of Righteousness 2 Tim. 1.9 It is a Grace given us in Christ before the World began but is now made manifest By this Righteousness of God Death is abolished and Life and Immortality brought to light God that so loved the World as to give his Son for them gave all things with him and this none of the least of the Gifts which is as freely given as any other for we are Justified freely by his Grace It is also a Fruit of the depth of the Riches of the Knowledge of God the Angels stand amazed at the Contrivance the most Sagacious of them would have been non-plus'd if asked by what Righteousness a Sinner could be justified It 's one of those things God hath prepared that neither Eye hath seen nor Ear heard nor ever Heart considered it is also an Effect of Infinite Power what Power less could have united Divine and Humane Nature in one Person What Power less could have made a Virgin Conceive What Power less could have brought a Clean thing out of an Unclean and Caused one to be born of a Woman and partake of Humane Flesh and Blood and yet be Sinless It is a kind of Generation none can declare What Power less could have done that great Work and Service he was appointed by this Law The Angels that excell in Strength being all put together could never have performed a thousand part of it the restoring of all things to their Primitive Beauty and Order What Power less could bear the Burden of Guilt the weight of one Sin is an intolerable burden to a Soul No Man were able to stand if God should mark Iniquity but this sure Foundation Stone bore the guilt of the whole World but never did yield nor give way did neither shrink split or flinch he is a tried Stone and found to be a sure Foundation he could rise again from the Grave notwithstanding the weight of this Grave-stone of Guilt 2. It 's the Righteousness of God Subjectively because the Righteousness of that Person who is God as the Blood of the Humane Nature is called the Blood of God to feed the Church of God which he hath purchased with his own Blood All the Works of his Person by Reason of their Conformity to the Mediatorial Law are called Righteousness Rom. 10.3 Have not submitted themselves unto the Righteousness of God for Christ is the end of the Law So we see the Righteousness of God is the Righteousness of Christ ◠Person in whom the Law gained all its ends for he obeyed all its Precepts he suffered all its Threatnings and he purchased all its Promises too 3. It 's the Righteousness of God in Opposition to all Humane Righteousness it 's his in Opposition to our own he is Jehovah our Righteousness not Adam's or Mans Righteousness 4. It is the Righteousness which alone God can accept a Sinner for he cannot be Just and yet justifie a Guilty Person for any other Righteousness but this he is the Lamb that takes away the Sins of the World This was the Sacrifice God was well pleased with God is pleased with the Sacrifices of a broken Spirit for part of Duty being Sincere but for no part of the price This is my Beloved Son in whom I am well pleased Isa 42.21 The Lord is well pleased for his Righteousness sake Act. 13. For all that Believe by him are justified from all things By the Obedience of one many are made Righteous Rom. 5.19 Secondly It is without Law 1. As to its Existence obliging us it was not directed or regulated by Ceremonial Judicial or Moral Law for tho' it may be call'd the Natural Law of a Mediator because one cannot be a Mediator without performing such Duties yet it 's distinct from any other Law Moral or Natural taken in its whole Latitude these are distinguish'd as a part from the whole 2. It was manifested without the Law now for tho' the Ceremonial did represent it that Dispensation was at an end it was now more perspicuously Taught the Moral never taught it 3. We are interested in it without Law we cannot be interested in any other Righteousness without obeying the Law Directing and Commanding it but we are interested in this by Believing Thirdly It is witness'd to by the Law and Prophets Isa 2.2 Out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Prucknerus thus This is the Law of Faith Rom. 3.27 The Hearing of Faith Gal. 3.2 The Word of Faith Rom. 10.8 This is the Gospel the Gospel is the Narration of all Christ has done for us with the offer of it to us and all he did was ordered by the Mediatorial Law and therefore is called a Law Hackspanus thus Jalkut on this place says All the Consolations which God is to give to Man shall arise out of Sion for it is said Out of Sion shall go forth a Law Hence the Jews did expect their Salvation as well as we and they bear Testimony that it is no new Law but a new Doctrine and the Text it self calls it the Word of the Lord from Jerusalem to wit that Word which was the Subject of the Apostolical Sermons which Rom. 1. was the Gospel Another Testimony we have from the 19th Psalm where it is said The Law of the Lord is Perfect Converting the Soul that by this is meant the Apostolical Doctrine may be seen from Rom. 10.18 where it 's cited that it was Prophesied their sound should go to the Ends of the Earth that the Gospel Light should be as Vniversal as that of Sun and Moon The Papists pretend to prove the Corruption of the Original Text because what the Hebrews calls Lines both the Version of the Seventy and the New Testament translated Sound their sound went unto all the Earth but in Sence they are agreeable For the Sun and Moon have their Course by Lines which Lines do Tipifie the Travels of the Apostles and their Followers or the spreading of a Voice by Lines in the Air Bellarm. Capell and Grot. think the Word was formerly read Kolam and by Corruption turned into Kavam but the Masora Marks it to be an once read Word whereas Kolam by their marks is read fifteen times As the Prophets bare Testimony to this Law so they do to its Righteousness Jer. 23.6.33.16 This is the Name whereby he shall be called The Lord our Righteousness Abravanel reads thus This is the Name whereby the Lord shall call him to wit the Messias our Righteousness wherein he grants the Office of the Messiah but denies his Divinity but the Accent joining Lord and