If there be no other way whereby the righteousness of the law may be fulfilled in us, without which we cannot be justified, but
246 ON JUSTIFICATION.
must fall inevitably under the penalty threatened unto the transgres- sion of itj but only the righteousness of Christ imputed unto us, then is that the sole righteousness whereby we are justified in the sight of God. But the former is true, and so, therefore, is the latter.
12. On the supposition of this law, and its original obligation unto obedience, with its sanction and threatenings, there can be but one of three ways whereby we may come to be justified before God, who have sinned, and are no way able in ourselves to perform the obe- dience for the future which it doth require. And each of them has a respect unto a sovereign act of God with reference unto this law. The first is the abrogation of it, that it should no more oblige us either unto obedience or punishment. This we have proved impos- sible; and they will wofully deceive their own souls who shall trust unto it. The second is by transferring of its obligation, unto the end of justification, on a surety or common undertaker. This is that which we plead for, as the substance of the mystery of the gospel, considering the person and gi-ace of this undertaker or surety. And herein all things do tend unto the exaltation of the glory of God in all the holy properties of his nature, with the fulfilling and establish- ing of the law itself. Matt. v. 17; Rom. iii. 31, viii. 4,,x. 3, 4. The third way is by an act of God towards the law, and another towards us, whereby the nature of the righteousness which the law requireth is changed ; which we shall examine as the only reserve against our present argument.
1 3. It is said, therefore, that hy our oiun personal obedience we do ansiuer the righteousness of the law, so far as it is required of us. But whereas no sober person can imagine that we can, or that any one in our lapsed condition ever did, yield in our own persons that perfect, sinless obedience unto God which is required of us in the law of creation, two things are supposed, that our obedience, such as it is, may be accepted with God as if it were sinless and perfect. For althouojh some will not allow that the righteousness of Christ is imputed unto us for what it is, yet they contend that our own righte- ousness is imputed unto us for what it is not. Of these things the one respecteth the law, the other our obedience.
1 4. That which respecteth the law is not the abrogation of it. For although this would seem the most expedite way for the reconcilia- tion of this difficulty, — namely, that the law of creation is utterly abro- gated by the gospel, both as unto its obligation unto obedience and punishment, and no law is to be continued in force but that which requires only sincere obedience of us, whereof there is, as unto duties [and] the manner of their performance, not any absolute rule or mea- sure,— yet this is not by many pretended. They say not that this law is so abrogated as that it should not have the power and efficacy of a
THE OBEDIENCE REQUIRED BY GOD. 217
law towards us. Nor is it possible it should be so ; nor can any pretence be given how it should so be. It is true, it was broken by man, is so by us all, and that with respect unto its principal end of our sub- jection unto God and dependence upon him, according to the rule of it; but it is foolish to think that the fault of those unto whom a righteous law is rightly given should abrogate or disannul the law itself. A law that is good and just may cease and expire as unto any power of obhgation, upon the ceasing or expiration of the rela- tion which it did respect; so the apostle tells us that "when the husband of a woman is dead, she is free from the law of her hus- band," Rom. vii. 2. But the relation between God and us, which was constituted in our first creation, can never cease. But a law can- not be abrogated without a new law given, and made by the same or an equal poAver that made it, either expressly revoking it, or enjoin- ing things inconsistent with it and contradictory unto its observation. In the latter way the law of Mosaical institutions was abrogated and disannulled. There was not any positive law made for the taking of it away ; but the constitution and introduction of a new way of wor- ship by the gospel, inconsistent with it and contrary unto it, deprived it of all its obligatory power and efficacy. But neither of these ways hath God taken away the obligation of the original law of obedience, either as unto duties or recompenses of reward. Neither is there any du'ect law made for its abrogation ; nor hath he given any new law of moral obedience, either inconsistent with or contrary unto it : yea, in the gospel it is declared to be established and fulfilled.