It is true, as was observed before, that this law was made the instrument of a covenant between God and man; and so there is another reason of it, for God hath actually introduced another cove- nant inconsistent with it, and contrary unto it. But yet neither doth this instantly, and " ipso facto," free all men unto the law, in the way of a covenant. For, unto the obligation of a law, there is no more required but that the matter of it be just and righteous; that it be given or made by him who hath just authority so to give or make it ; and be sufficiently declared unto them who are to be obliged by it. Hence the making and promulgation of a new law doth " ipso facto " abrogate any former law that is contrary unto it, and frees all men from obedience unto it who were before obliged by it. But in a covenant it is not so. For a covenant doth not operate by mere sovereign authority; it becomes not a covenant without the con- sent of them with whom it is made. Wherefore, no benefit accrues unto any, or freedom from the old covenant, by the constitution of the new, unless he hath actually complied with it, hath chosen it, and is interested in it thereby. The first covenant made with Adam, we did in him consent unto and accept of And therein, notwithstand-
24-8 ON JUSTIFICATION.
ing our sin, do we and must we abide, — that is, under tlie obligation of it unto duty and punishment, — until by faith we are made partakers of the new. It cannot therefore be said, that we are not concerned in the fulfilling of the righteousness of this law, because it is abro- gated.
15. Nor can it be said that the law hath received a new interpre- tation, whereby it is declared that it doth not oblige, nor shall be construed for the future to oblige, any unto sinless and perfect obe- dience, but may be complied with on far easier terms. For the law being given unto us when we were sinless, and on purpose to con- tinue and preserve us in that condition, it is absurd to say that it did not oblige us unto sinless obedience; and not an interpretation, but a plain depravation of its sense and meaning. Nor is any such thing once intimated in the gospel. Yea, the discourses of our Saviour upon the law are absolutely destructive of any such imagination. For whereas the scribes and Pharisees had attempted, by their false glosses and interpretations, to accommodate the law unto the inclina- tions and lusts of men (a course since pursued both notionally and practically, as all who design to burden the consciences of men with their own commands do endeavour constantly to recompense them by an indulgence with respect unto the commands of God), he, on the contrary, rejects all such pretended epieikias [accommodations] and interpretations, restoring the law unto its pristine crown, as the Jews' tradition is, that the Messiah shall do.
16. Nor can a relaxation of the law be pretended, if there be any such thing in rule; for if there be, it respects the whole being of the law, and consists either in the suspension of its v/hole obligation, at least for a season, or the substitution of another person to answer its demands, who was not in the original obligation, in the room of them that were. For so some say that the Lord Christ was made imder the law for us by an act of relaxation of the original obliga- tion of the law; how properly, " ipsi viderint." But here, in no sense, it can have place.
1 7. The act of God towards the law in this case intended, is a de- rogation from its obliging power as unto obedience. For whereas it did originally oblige unto perfect, sinless obedience in all duties, both as unto their substance and the manner of their performance, it shall be allowed to oblige us still unto obedience, but not unto that which is absolutely the same, especially not as unto the completeness and perfection of it ; for if it do so, either it is fulfilled in the right- eousness of Christ for us, or no man living can ever be justified in the sight of God. Wherefore, by an act of derogation from its ori- ginal power, it is provided that it shall oblige us still unto obedience, but not that which is absolutely sinless and j^erfect; but although it
THE OBEDIENCE EEQUIRED BY GOD, 249
be performed with less intension of love unto God, or in a lower de- gTee than it did at first require, so it be sincere and universal as unto all the parts of it, it is all that the law now requireth of us. This is all that it now requires, as it is adapted unto the service of the new covenant, and made the rule of obedience according to the law of Christ. Hereby is its preceptive part, so far as we are concerned in it, answered and complied withal. Whether these things are so or no, we shall see immediately in a few words.
18. Hence it follows, that the act of God with respect unto our obedience is not an act of judgment according unto any rule or law of his own ; but an acceptilation, or an esteeming, accounting, accept- ing that as perfect, or in the room of that which is perfect, which really and in truth is not so.