The Institution of Christian Religion

Let us note that the father speaketh: that he giveth to the son the office of justifying: he addeth a cause, for that he is just, & setteth the manner or mean as they call it in the doctrine whereby Christ is known. For it is a more commodious exposition to take this word Daah knowledge passively. Hereupon I gather first that Christ was made righteousness when he did put on the form of a servant: secondly that he did justify us in respect that he showed him self obedient to his father: and that therefore he doth not this for us according to his nature of Godhead, but according to the office of dispensation committed unto him. For although God alone is the fountain of righteousness, and we be made righteous by no other mean but by the partaking of him: yet because we are by unhappy disagreement estranged from his righteousness, we must needs come down to this lower remedy, that Christ may justify us with the force of his death & resurrection. If he object that this is a work of such excellency, that it is above the nature §9of man, & therefore can not be ascribed but to the nature of God, the first I grant: but in the second I say that he is unwisely deceived. For although Christ could neither cleanse our souls with his blood, nor appease his father with his sacrifice, nor acquit us from guiltiness, nor do the office of priest, unless he had ben true God, because the strength of the flesh had ben to weak for so great a burden: yet it is certain that he performed all these things according to his nature of manhood. For if it be demanded how we be justified, Paul answereth, by the obedience of Christ. But did he any otherwise obey than by taking upon him the shape of a servant?¹ whereupon we gather that righteousness was given us in his flesh. Likewise in the other words (which I marvel that Osiander is not ashamed to allege so often) he appointeth the fountain of righteousness no where else but in the flesh of Christ. Him that knew no sin he made sin for us, that we might be the righteousness of God in him. Osiander with full mouth advanceth the righteousness of God, and triumpheth as though he had proved that it is his imaginative ghost of essential righteousness: when the words sound far otherwise, that we by righteous by the cleansing made by Christ.

Let vs note that the father speaketh: that he geueth to ye sonne the office of iustifiyng: he addeth a cause, for that he is iust, & setteth the manner or meane as they call it in the doctrine wherby Christe is knowen. For it is a more cōmodious exposition to take this worde Daah knowledge passiuely. Hereupon I gather first that Christe was made righteousnesse when he did putte on the fourme of a seruaunt: secondely that hee dyd iustifie vs in respect that hee shewed hym selfe obedient to his father: and that therefore hee dothe not this for vs according to his nature of Godhed, but according to the office of dispensation cōmitted vnto him. For although God alone is ye fountaine of righteousnesse, and we be made righteous by no other meane but by the partaking of him: yet because we are by vnhappy disagremēt estranged frō his righteousnesse, we must nedes come down to this lower remedy, that Christ may iustifie vs with ye force of his death & resurrectiō. If he obiect yt this is a worke of such excellency, yt it is aboue ye nature