3. This disability is vicious and culpable, and can be no pretence ⟨p. 31⟩against the Rights of the Law-giver. A natural disability from the want of requisite Faults is a just excuse. 'Tis no Fault that a Man cannot stop the Sun as Joshua did, nor calm a Tempest as our Saviour did by his Word. But the disability that arises from a depraved disposition, renders a Person more guilty. And this is the present Case. The Will of Man is disobedient and perverse, and as soon as it can exercise Election, chooses Evil: and by custom in Sin becomes more hardened and obstinate. And from hence the Prophet charges the contumacious Jews; Behold their Ear is uncircumcised, 1and they cannot hearken. Were they uncapable of hearing the Divine Commands? No, but the Word of the Lord was to them a reproach, they had no delight in ⟨p. 32⟩it. And our Saviour upbraids the Pharisees, How can ye believe, which receive Honour one of another, 2and seek not the Honour that comes from God only. They were in high reputation for their Holiness, which made it impossible for them in an humble penitent manner to submit to our Saviour. In short, the primary end of the Law was the happiness of Man in the performance of his Duty, and his first Sin, and consequent impotence to fulfil it, was by his own Fault. As the Obliquity of a Line cannot be ascribed to the strait Rule, but to the Error of the Hand that draws it. And from hence 'tis clear, that if God should with a terrible exactness require of Men unsinning Obedience upon the pain of Damnation, he could not be taxed with unrighteousness.
3. This disability is vicious and culpable, and can be no pretence ⟨p. 31⟩against the Rights of the Law-giver. A natural disability from the want of requisite Faults is a just excuse. 'Tis no Fault that a Man cannot stop the Sun as Joshua did, nor calm a Tempest as our Saviour did by his Word. But the disability that arises from a depraved disposition, renders a Person more guilty. And this is the present Case. The Will of Man is disobedient and perverse, and as soon as it can exercise El•ction, chooses Evil: and by custom in Sin becomes more hardened and obstinate. And from hence the Prophet charges the contumacious Jews; Behold their Ear is uncircumcised, 1and they cannot hearken. Were they uncapable of hearing the Divine Commands? No, but the Word of the Lord was to them a reproach, they had no delight in ⟨p. 32⟩it. And our Saviour upbraids the Pharisees, How can ye believe, which receive Honour one of another, 2and seek not the Honour that comes from God only. They were in high reputation for their Holiness, which made it impossible for them in an humble penitent manner to submit to our Saviour. In short, the primary end of the Law was the happiness of Man in the performance of his Duty, and his first Sin, and consequent impotence to fulfil it, was by his own Fault. As the Obliquity of a Line cannot be ascrib'd to the strait Rule, but to the Error of the Hand that draws it. And from hence 'tis clear, that if God should with a terrible exactness require of Men unsinning Obedience upon the pain of Damnation, he could not be taxt with unrighteousness.
- 1Jer. 6. 10.
- 2Joh. 5. 44.
