The Doctrine of Justification by Faith

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 ⟨p. 351⟩another Covenant 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 consent 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 notwithstanding our sin, do we and must we abide, that is, under the 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 abrogated.

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 ⟨p. 351⟩another Covenant 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 meer Soveraign Authority; it becomes not a Covenant without the consent 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 notwithstanding our sin, do we and must we abide, that is, under the 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 abrogated.