The Doctrine of Justification by Faith

In brief it is acknowledged, that God by virtue of his supreme Dominion over all, may in some Instances change the nature and order of things, so as the Precepts of the Divine Law shall not in them operate in their ordinary efficacy. So was it in the case of his command unto Abraham to slay his Son, and unto the Israelites to rob the Egyptians. But on a supposition of the continuance of that order of things which this Law is the preservative of, such is the intrinsic nature of the Good and Evil commanded and forbidden therein, that it is not the subject of divine Dispensation, as even the School-men generally grant.

In brief it is acknowledged, that God by virtue of his supream Dominion over all, may in some Instances change the nature and order of things, so as the Precepts of the Divine Law shall not in them operate in their ordinary efficacy. So was it in the case of his command unto Abraham to slay his Son, and unto the Israelites to rob the Aegyptians. But on a supposition of the continuance of that order of things which this Law is the preservative of, such is the intrinsick nature of the Good and Evil commanded and forbidden therein, that it is not the subject of divine Dispensation, as even the School-men generally grant.

10. From what we have discoursed two things do unavoidably ensue.

1. That whereas all mankind have by sin fallen under the Penalty threatened unto the Transgression of this Law; and suffering of this Penalty which is Eternal Death, being inconsistent with Acceptance before God, or the enjoyment of Blessedness, it is utterly impossible that any one individual person of the posterity of Adam should be justified in the sight of God, accepted with him or blessed by him, unless this Penalty be answered, undergone, and suffered by them or for them; the [Greek or Hebrew] herein is not to be abolished but established.