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and order, I know not whether any contro- CHAP. versy concerning this affair can remain among the brethren.

V. The

Christ it

believers.

V. As to the imputation of Christ's righteous-righteousness in order to justification, I have learned the ness of following things from scripture. As our sins self is imwere imputed to him, which we have proved puted to above, so that very righteousness, or obedience which he performed to the Father in the most perfect holiness of his life, and in his voluntary sufferings, is imputed to us. It is evident, that in scripture, the righteousness of Christ is called our righteousness. Now, it behoved to be ours, either by way of inhesion, by a certain transfusion, whereby the habits of Christ's holiness and righteousness should become the habits of our soul, which transfusion of habits is absurd and impossible; or, by imitation, that we should perform a righteousness conformable unto it: but in that sense the Apostle opposes it to ours, Phil. iii. 9. Or finally by imputation, so that it is reckoned no less ours, than if it had been performed by us. Since, therefore, the two former ways, whereby the righteousness of Christ might become ours, are entirely contrary to reason, the latter only remains, viz. God imputing unto man righteousness without works, Rom. iv. 6.

Adam to

VI. If I am not mistaken, it is confessed VI. As by all the orthodox, that the righteousness the sin of of Christ is so imputed to believers for jus- his posteri tification, as Adam's sin is imputed to men for condemnation: now, it is so imputed,

ty.

CHAP. that all are said to have sinned in him; so likeVI. wise we are said to be not only righteousness, but also pure righteousness; not only righte ousness, but even THE RIGHTEOUSNESS OF GOD in Christ.

VII. Al

so the ho

liness of Christ is imputed.

VIII. It

may be

said in a

sound sense, that be

VII. Further, the righteousness of Christ consists, partly in the most perfect holiness of his life, partly in his sufferings and death. Now, the whole righteousness of Christ must be ours, if it be in our stead, in order to justification. Therefore also the holiness of Christ is ours; in regard that perfect holiness is required in order to a title unto happiness. In Christ therefore we are, righteous and holy, not by our own personal or inherent righteousness and holiness, but by that which is his, and becomes ours by imputation. [10.]

VIII. Moreover, since the righteousness and holiness of Christ are absolutely perfect, and the same made ours, in respect whereof lievers are it is not improperly said, that we are perfectperfectly ly righteous and holy in Christ, why may righteous and holy in it not be added, no less than Christ himself? Although the honour of performing perfect holiness agrees to Christ only, not at all to us, who by nature are miserable sinners, and who only by the assistance of grace, aspire to perfection, at a great distance.

Christ.

IX. And

because

IX. Those things which belong to justification must be carefully separated from such

Note [10.]

as are proper to sanctification. If any man CHAP. should boast that he had made such advances

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VI.

they are

in the study of virtue and sanctity, that he had reached its very summit, no less than righteous by the Christ himself, he would be justly accused righteousby all, not only of lying, and intolerable arro- ness of Christ, that gance, but also of madness and blasphemy. they are as But what believers are by no means in them-righteous selves, that they are in Christ. There is no himself. righteousness which can abide the severity of the Divine tribunal, except that which is absolutely perfect. Such only is the righteousness of Christ. And in virtue of his sureti

ship for the believing elect, and their union. with him, that righteousness becomes theirs. Since all the elect are equally partakers of it, they likewise must all, by the same most perfect righteousness of Christ, be perfectly righteous, even as Christ himself; since their righteousness is the very righteousness of Christ itself: with this difference only, that it is his, because accomplished by him; ours, because imputed to us.

as Christ

Palatine On Catechism

not differ

ing.

X. Certainly Paul is not afraid to say, that X. The we are complete in Christ, Col. ii. 10. which place, Davenant quotes that of Chrysostom, from Homil. 17. on the xth. to the Romans, But if thou believest in Christ thou hast also fulfilled the law, and much more than it had commanded; forasmuch as thou hast now received a far greater righteousness." And a little before, Chrysostom's words run thus, "Therefore be not afraid, says he,

VI.

CHAP. after thou hast transgressed the law, since thou hast come to the faith: for then thou transgressest it, when by reason of it thou dost not believe in Christ: but if thou believest in him, thou hast also fulfilled it, and much more than it had required: for thou hast received a far greater righteousness." Neither does the Palatine Catechism differ on question Ix.; "The perfect satisfaction and holiness of Christ are so imputed and given to me, even as if I had neither committed any sin myself, nor did any corruption inhere in me. Yea, as if I myself had accomplished that obedience, which Christ accomplished for me.” [11.]

Note [11.]

CHAPTER VII.

Concerning Paul's judgment in the matter of Justification.

I. Six controversies concerning justification. II. Cave's opinion of Paul's judgment. III. Which may be very well discerned from the errors he undertook to confute. IV. The errors of the Gentiles concerning justification. V. The errors of the Jews. VI. Of the Judaizing Christians. VII. All which Paul refutes at once, in his Epis tie to the Romans, VIII. Teaching, that a man is jus tified, not by his own righteousness, but by God's IX. Which is from faith to faith. X. Necessary to Jews as well as Gentiles; since all are under condemnation. XI. It does not consist in observing the precepts of the gospel, but in the redemption which is in Christ: all boasting of well-doing being excluded. XII. The errors of the Judaizers gave occasion to write the Epistle to the Galatians. XIII. Which the Apostle so refutes even from the beginning, that he may prove that believers are justified by the observation of no law whatsoever; but only by faith in Christ. XIV. And thus both Epistles recal men from all presumption on their own righteousness, to the righteousness of Christ alone.

I.

AND thus we find ourselves gradually CHAP.

VII.

I. Six

sies con

cerning jus

brought forward to the doctrine of justification, concerning which I see these things chiefly controverted, 1. Whether Paul, controverwhen disputing concerning justification, handles this controversy almost only, whether sal- tification. vation is obtained by the observation of the Mosaic laws, either alone and by themselves, as the Jews contended, or by them when joined

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