3. The most of the objections which are levied against the truth in this cause do arise from the want of a due comprehension of the
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order of the work of God's grace, and of our compliance therewithal in a way of duty, as was before observed; for they consist in oppos- ing those things one to another as inconsistent, which, in their pro- per place and order, are not only consistent, but muUially siihse7'vient unto one another, and are found so in the experience of them that truly believe. Instances hereof have been given before, and others will immediately occur. Taking the consideration of these things with us, we may see as the rise, so of what force the objections are.
4. Let it be considered that the objections which are made use of against the tnith we assert, are all of them taken from certain con- sequences which, as it is supposed, will ensue on the admission of it. And as this is the only expedient to perpetuate controversies and make them endless, so, to my best observation, I never yet met with any one but that, to give an appearance of force unto the absurdity of the consequences from whence he argues, he framed his supposi- tions, or the state of the question, unto the disadvantage of them whom he opposed; a course of proceeding which I wonder good men are not either weary or ashamed of
1. It is objected, " That the imputation of the righteousness of Christ doth overthrow all remission of sins on the part of God." This is pleaded for by Socinus, De Servatore, lib. iv. cap. 2-4; and by others it is also made use of A confident charge this seems to them who steadfastly believe that without this iminitation there could be no remission of sin. But they say, " That he who hath a righteous- ness imputed unto him that is absolutely perfect, so as to be made his own, needs no pardon, hath no sin that should be forgiven, nor can he ever need forgiveness." But because this objection will occur unto us again in the vindication of one of our ensuins^ arsfuments, I shall here speak briefly unto it : —
(1.) Grotius shall answer this objection. Saith he, " Cum duo no- bis peperisse Christum dixerimus, impunitatem et praemium, illud satisfactioni, hoc merito Christi distincte tribuit vetus ecclesia. Sa- tisfactio consistit in peccatorum translatione, meritum in perfectis- simjB obedientise pro nobis preestitse imputatione," Prjefat. ad lib. de Satisfact. ; — " Whereas we have said that Christ hath procured or brought forth two things for us, — freedom from punishment, and a reward, — the ancient church attributes the one of them distinctly unto his satisfaction, the other unto his merit. Satisfaction consisteth in the translation of sins (from us unto him); merit, in the imputation of his most perfect obedience, performed for us, unto us." In his judg- ment, the remission of sins and the imputation of righteousness were as consistent as the satisfaction and merit of Christ; as indeed they are.
(2.) Had we not been sinners, we should have had no need of tlie
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imputation of tlie righteousness of Christ to render us righteous be- fore God. Being so, the first end for wliich it is imputed is the par- don of sin; without which we could not be righteous by the impu- tation of the most perfect righteousness. These things, therefore, are consistent, — namely, that the satisfaction of Christ should be imputed unto us for the pardon of sin, and the obedience of Clurist be imputed unto us to render us righteous before God ; and they are not only consistent, but neither of them singly were sufficient unto our justi- fication.
"2. It is pleaded by the same author, and others, " That the impu- tation of the righteousness of Christ overthroweth all necessity of repentance for sin, in order unto the remission or pardon thereof, yea, rendereth it altogether needless; for what need hath he of re- pentance for sin, who, by the imputation of the righteousness of Christ, is esteemed completely just and righteous in the sight of God? If Christ satisfied for all sins in the person of the elect, if as our surety he paid all our debts, and if his righteousness be made ours before we repent, then is all repentance needless." And these things are much enlarged on by the same author in the place before mentioned.
Ans. (1.) It must be remembered that we require evangelical ftiith, in order of nature, antecedently unto our justification by the imputa- tion of the righteousness of Christ unto us; which also is the condi- tion of its continuation. Wherefore, whatever is necessary there- unto is in like manner required of us in order unto believing. Amongst these, there is a sorrow for sin, and a repentance of it; for whosoever is convinced of sin in a due manner, so as to be sen- sible of its evil and guilt, — both as in its own nature it is contrary unto the preceptive part of the holy law, and in the necessary conse- quences of it, in the wrath and curse of God, — cannot but be per- plexed in his mind that he hath involved himself therein; and that posture of mind will be accompanied with shame, fear, sorrow, and other afflictive passions. Hereon a resolution doth ensue utterly to abstain from it for the future, with sincere endeavours unto that purpose ; issuing, if there be time and space for it, in reformation of life. And in a sense of sin, sorrow for it, fear concerning it, absti- nence from it, and reformation of life, a repentance true in its kind doth consist. This repentance is usually called legal, because its motives are principally taken from the law; but yet there is, more- over, required unto it that temporary faith of the gospel which we have before described; and as it doth usually produce great effects, in the confession of sin, humiliation for it, and change of life (as in Ahab and the Ninevites), so ordinarily it precedet'h true saving faith, and justification thereby. Wherefore, the necessity hereof is no way