19. It is added, that both these depend on, and are the procure- ments of, the obedience, suffering, and merits of Christ. For on their account it is that our weak and imperfect obedience is accepted as if it were perfect ; and the power of the law, to require obedience absolutely perfect, is taken away. And these being the effects of the righteousness of Christ, that righteousness may on their account, and so far, be said to be imputed unto us.
20. But notwithstanding the great endeavours that have been used to give a colour of truth unto these things, they are both of them but fictions and imaginations of men, that have no ground in the Scrip- ture, nor do comply with the experience of them that believe. For to touch a little on the latter, in the first place, there is no true be- liever but hath these two things fixed in his mind and conscience, —
(1.) That there is nothing in principles, habits, qualities, or actions, wherein he comes short of a perfect compliance with the holy law of God, even as it requires perfect obedience, but that it hath in it the nature of sin, and that in itself deserving the curse annexed origi- nally unto the breach of that law. They do not, therefore, apprehend that its obhgation is taken off, weakened, or derogated from in any thing. (2.) That there is no relief for him, with respect unto what the law requires or unto what it threatens, but by the mediation of Jesus Christ alone, who of God is made righteousness unto him. Wherefore, they do not rest in or on the acceptation of their own obedience, such as it is, to answer the law, but trust unto Christ alone for their acceptation with God.
21. They are both of them doctrinally untrue; for as unto the former, — (1.) It is unwritten. There is no intimation in the Scripture of any such dispensation of God with reference unto the original law of obedience. Much is spoken of our deliverance from the curse of the law by Christ, but of the abatement of its preceptive power no- thing at all. (2.) It is contrary to the Scripture; for it is plainly
250 ox JUSTIFICATION.
affirmed tliat the law is not to be abolislied, but fulfilled; not to bo made void, but to be established; that the righteousness of it must be fulfilled in us. (3.) It is a supposition both unreasonable and impos- sible. For, — [1.] The law was a representation unto us of the holi- ness of God, and his righteousness in the government of his creatures. There can be no alteration made herein, seeing with God himself there is no variableness nor shadow of changing. [2.] It would leave no standard of righteousness, but only a Lesbian rule, which turns and applies itself unto the light and abilities of men, and leaves at least as many various measures of righteousness as there are believers in the world. [3.] It includes a variation in the centre of all religion, which is the natural and moral relation of men unto God; for so there must be, if all that was once necessary thereunto do not still continue so to be. [4.] It is dishonourable unto the mediation of Christ; for it makes the principal end of it to be, that God should accept of a righteousness unto our justification inexpressibly beneath that which he required in the law of our creation. And this in a sense makes him the minister of sui, or that he hath procured an in- dulgence unto it ; not by the way of satisfaction and pardon, whereby he takes away the guilt of it from the church, but by taking from it its nature and demerit, so as that what was so originally should not continue so to be, or at least not to deserve the punishment it was first threatened withal. [5.] It reflects on the goodness of God him- self; for on this supposition, that he hath reduced his law into that state and order as to be satisfied by an observation of it so weak, so imperfect, accompanied with so many failures and sins, as it is with the obedience of the best men in this world (whatever thoughts unto the contrary the frenzy of pride may suggest unto the minds of any), what reason can be given, consistent with his goodness, why he should give a law at first of perfect obedience, which one sin laid all man- kind under the penalty of unto their ruin?
22. All these things, and sundry others of the same kiud, do follow also on the second supposition, of an acceptilation or an imaginary estimation of that as perfect which is imperfect, as sinless which is attended with sins innumerable. But the judgment of God is accord- ing unto truth; neither will he reckon that unto us for a perfect righteousness in his sight which is so imperfect as to be like tattered rags, especially having promised unto us robes of righteousness and garments of salvation.
That which necessarily folio weth on these discourses is, That there is no other way whereby the original, immutable law of God may be established and fulfilled with respect unto us, but by the imputa- tion of the perfect obedience and righteousness of Christ, who is tJie end of the law for righteousness unto all that do believe.