The Doctrine of Justification by Faith

But there is another consideration of the Law of God, namely, as it is imposed, on Creatures by especial dispensation, for some time, and for some certain end; with some Considerations, Rules, and Orders, that belong not essentially unto the Law, as before described. This is the nature of the Written Law of God, which the Lord Christ was made under, not necessarily as a Creature, but by especial dispensation. For the Law, under this consideration, is presented unto us as such, not absolutely and eternally, but whilst we are in this World, and that with this especial end, that by Obedience thereunto, we may obtain the reward of Eternal Life. And it is evident, that the Obligation of the Law, under this consideration, ceaseth when we come to the enjoyment of that Reward. It obligeth us no more formally by its command, Do this and live, when the life promised, is enjoyed. In this sense the Lord Christ was not made subject unto the Law for himself, nor did yield obedience unto it for himself. For he was not obliged unto it by virtue of his created condition. Upon the first instant of the Union of his natures, being holy, harmless, undefiled, and separate from sinners, he might, notwithstanding the Law that he was made subject unto, have been stated in Glory. For he that was the object of all Divine Worship, needed not any new Obedience, to procure for him a state of Blessedness. And had he naturally, merely by virtue of his being a Creature been subject unto the Law in this sense, he must have been so eternally, which he is not. For those things which depend solely on the Natures of God and the Creature, are eternal and immutable. Wherefore, as the Law in this sense was given unto us, not absolutely, but with respect unto a future state and reward; so the Lord Christ did voluntarily subject himself unto it for us, and his Obedience thereunto was for us, and not for himself. These things added unto what I have formerly written on this subject, whereunto nothing hath been opposed, but a ⟨p. 378⟩few impertinent cavils, are sufficient to discharge the first part of that charge laid down before, concerning the impossibility of the Imputation of the Obedience of Christ unto us; which indeed is equal unto the Impossibility of the Imputation of the Disobedience of Adam unto us; whereby the Apostle tells us, That we were all made sinners.

But there is another consideration of the Law of God, namely, as it is imposed, on Creatures by especial dispensation, for some time, and for some certain end; with some Considerations, Rules, and Orders, that belong not essentially unto the Law, as before described. This is the nature of the Written Law of God, which the Lord Christ was made under, not necessarily as a Creature, but by especial dispensation. For the Law, under this consideration, is presented unto us as such, not absolutely and eternally, but whilest we are in this World, and that with this especial end, that by Obedience thereunto, we may obtain the reward of Eternal Life. And it is evident, that the Obligation of the Law, under this consideration, ceaseth when we come to the injoyment of that Reward. It obligeth us no more formally by its command, Do this and live, when the life promised, is injoyed. In this sense the Lord Christ was not made subject unto the Law for himself, nor did yield obedience unto it for himself. For he was not obliged unto it by virtue of his created condition. Upon the first instant of the Ʋnion of his natures, being holy, harmless, undefiled, and separate from sinners, he might, notwithstanding the Law that he was made subject unto, have been stated in Glory. For he that was the object of all Divine Worship, needed not any new Obedience, to procure for him a state of Blessedness. And had he naturally, meerly by virtue of his being a Creature been subject unto the Law in this sense, he must have been so eternally, which he is not. For those things which depend solely on the Natures of God and the Creature, are eternal and immutable. Wherefore, as the Law in this sense was given unto us, not absolutely, but with respect unto a future state and reward; so the Lord Christ did voluntarily subject himself unto it for us, and his Obedience thereunto was for us, and not for himself. These things added unto what I have formerly written on this subject, whereunto nothing hath been opposed, but a