A Golden Chain

The third conclusion is touching the imputation of Christs obedience, which some of the most learned among them acknowledge: and the difference between us stands on this manner. They hold that Christs obedience is imputed only to make satisfaction for sin, and not to justify us before God. We hold and believe that the obedience of Christ is imputed to us, even for our righteousness before God. Paul saith, 1. Cor. 1.30. Christ is made unto us of God, wisdom, righteousness, sanctification, and redemption. Hence I reason thus. If Christ be both our sanctification, and our righteousness; then he is not only unto us inherent righteousness, but also righteousness imputed. But he is not only our sanctification (which the Papists themselves expound of inherent or habitual righteousness) but also our righteousness: for thus by Paul are they distinguished. Therefore he is unto us both inherent and imputed righteousness. And very reason teacheth thus much. For in the end of the world at the bar of Gods judgement, we must bring some kind of righteousness for our justification, that may stand in the rigour of the law according to which we are to be judged. But our inherent righteousness is imperfect & stained with manifold defects and shall be as long as we live in this world, as experience tells us: and consequently it is not suitable to the justice of the law: and if we go out of our selves we shall find no righteousness serving for our turns either in men or angels, that may or can procure our absolution before God and acceptation to life everlasting. We must therefore have recourse to the person of Christ, and his obedience imputed unto us, must serve not only to be a satisfaction to God for all our sins; but also for our perfect justification: in that god is content to accept of it for our righteousness, as if it were inherent in us, or performed by us.

The third conclusion is touching the imputation of Christs obedience, which some of the most learned among them acknowledge: and the difference betweene vs stands on this manner. They hold that Christs obedience is imputed onely to make satisfaction for sinne, and not to iustifie vs before God. We hold and beleeue that the obedience of Christ is imputed to vs, euē for our righteousnesse before God. Paul saith, 1. Cor. 1.30. Christ is made vnto vs of God, wisdome, righteousnes, sanctification, and redemption. Hence I reason thus. If Christ be both our sanctification, and our righteousnes; then he is not onely vnto vs inherent righteousnes, but also righteousnes imputed. But he is not onely our sanctification (which the Papists themselues expound of inherent or habituall righteousnesse) but also our righteousnes: for thus by Paul are they distinguished. Therefore hee is vnto vs both inherent and imputed righteousnesse. And very reason teacheth thus much. For in the ende of the world at the barre of Gods iudgement, wee must bring some kinde of righteousnes for our iustification, that may stand in the rigour of the law according to which we are to be iudged. But our inherent righteousnesse is imperfect & stained with manyfold defects and shall be as long as we liue in this worlde, as experience tels vs: and consequently it is not sutable to the iustice of the lawe: and if we goe out of our selues we shall find no righteousnesse seruing for our turnes either in men or angels, that may or can procure our absolution before God and acceptation to life euerlasting. We must therefore haue recourse to the person of Christ, and his obedience imputed vnto vs, must serue not onely to be a satisfaction to God for all our sinnes; but also for our perfect iustification: in that god is content to accept of it for our righteousnes, as if it were inherent in vs, or performed by vs.