Nature of the obedience or righteousness required unto justification — Original and causes of the law of creation — The substance and end of that law — The immutability or unchangeableness of it, considered absolutely, and as it was the instrument of the covenant between God and man — Arguments to prove it unchangeable; and its obligation unto the righteousness first required perpetually in force — Therefore not abrogated, not dispensed withal, not derogated from, but accomplished — This alone by Christ, and the imputation of his righteousness unto us
Our second argument shall be taken from the nature of that obedience or righteousness which God requires of us that we may be accepted of him, and approved by him. This being a large subject, if fully to be handled, I shall reduce what is of our present concernment in it unto some special heads or observations:—
1. God being a most perfect, and therefore a most free agent, all his acting towards mankind, all his dealings with them, all his constitutions and laws concerning them, are to be resolved into his own sovereign will and pleasure. No other reason can be given of the original of the whole system of them. This the Scripture testifies unto, Ps. cxv. 3; cxxxv. 6; Prov. xvi. 4; Eph. i. 9, 11; Rev. iv. 11. The being, existence, and natural circumstances of all creatures being an effect of the free counsel and pleasure of God, all that belongs unto them must be ultimately resolved thereinto.
2. Upon a supposition of some free acts of the will of God, and the execution of them, constituting an order in the things that outwardly are of him, and their mutual respect unto one another, some things may become necessary in this relative state, whose being was not absolutely necessary in its own nature. The order of all things, and their mutual respect unto one another, depend on God’s free constitution no less than their being absolutely. But upon a supposition of that constitution, things have in that order a necessary relation one to another, and all of them unto God. Wherefore, —
3. It was a free, sovereign act of God’s will, to create, effect, or produce such a creature as man is; that is, of a nature intelligent, rational, capable of moral obedience, with rewards and punishments. But on a supposition hereof, man, so freely made, could not be governed any other ways but by a moral instrument of law or rule, influencing the rational faculties of his soul unto obedience, and guiding him therein. He could not in that constitution be contained under the rule of God by a mere physical influence, as are all irrational or brute creatures. To suppose it, is to deny or destroy the essential faculty and powers wherewith he was created. Wherefore, on the supposition of his being, it was necessary that a law or rule of obedience should be prescribed unto him and be the instrument of God’s government towards him.
4. This necessary law, so far forth as it was necessary, did immediately and unavoidably ensue upon the constitution of our nature in relation unto God. Supposing the nature, being, and properties of God, with the works of creation, on the one hand; and suppose the being, existence, and the nature of man, with his necessary relation unto God, on the other; and the law whereof we speak is nothing but the rule of that relation, which can neither be nor be preserved without it. Hence is this law eternal, indispensable, admitting of no other variation than does the relation between God and man, which is a necessary exurgence from their distinct natures and properties.
5. The substance of this law was, that man, adhering unto God absolutely, universally, unchangeably, uninterruptedly, in trust, love, and fear, as the chiefest good, the first author of his being, of all the present and future advantages whereof it was capable, should yield obedience unto him, with respect unto his infinite wisdom, righteousness, and almighty power to protect, reward, and punish, in all things known to be his will and pleasure, either by the light of his own mind or especial revelation made unto him. And it is evident that no more is required unto the constitution and establishment of this law but that God be God, and man be man, with the necessary relation that must thereon ensue between them. Wherefore, —
6. This law does eternally and unchangeably oblige all men unto obedience to God, — even that obedience which it requires, and in the manner wherein it requires it; for both the substance of what it requires, and the manner of the performance of it, as unto measures and degrees, are equally necessary and unalterable, upon the suppositions laid down. For God cannot deny himself, nor is the nature of man changed as unto the essence of it, whereunto alone respect is had in this law, by any thing that can fall out. And although God might superadd unto the original obligations of this law what arbitrary commands he pleased, such as did not necessarily proceed or arise from the relation between him and us, which might be, and be continued without them; yet would they be resolved into that principle of this law, that God in all things was absolutely to be trusted and obeyed.