The Institution of Christian Religion

Now that he should not with his cavillations deceive the unskilful, I grant that we want this incomparable benefit, till Christ be made ours. Therefore we set that conjoining of the head and the members, the dwelling of Christ in our hearts, and that mystical union, in the hiest degree: that Christ being made ours, may make us partakers of the gifts wherewith he is endued. Therefore we do not behold him a far of out of our selves, that righteousness may be imputed unto us, but because we have put on him, & are grafted into his body: finally because he hath vouchsafed to make us one with him, therefore we glory that we have a fellowship of righteousness with him. So is Osianders slanderous cavillation confuted, where he saith that we compt faith righteousness, as though we spoiled Christ of his right, when we say that we come by faith empty to him, to give room to his grace, that he only may fill us. But Osiander refusing this spiritual conjoining, enforceth a gross mingling with the faithful, & therefore he odiously calleth all them Zwinglians that subscribe not to his fantastical error, concerning essential righteousness: because they do not think that Christ is substantially eaten in the Lords supper. As for me, I compt it a great glory to be so reproached of a proud man & given to his own errors. Albeit he toucheth not me only, but also other writers well known to the world, whom he ought to have modestly reverenced. It moveth me nothing, which meddle not with mine own private cause: and so much the more sincerely I handle this cause, being free from all corrupt affection. Where as therefore he so importunately requireth essential righteousness, and thee essential dwelling of Christ in us, it tendeth to this ⟨p. 176⟩end: First that God should with a gross mixture pour him self into us, as he feigneth a fleshly eating of Christ in the supper: secondly that God should breathe his righteousness into us, whereby we may be really righteous with him: for by his opinion, this righteousness is as well God him self, as the goodness or holiness, or pureness of God. I will not spend much labour in wiping away the testimonies that he bringeth, which he wrongfully wresteth from the heavenly life to this present state.¹

Nowe that he should not with his cauillations deceiue the vnskilfull, I graunt that we want this incomparable benefit, tyll Christe be made ours. Therfore we set that conioyning of the head and the membres, the dwellyng of Christ in our heartes, and that misticall vnion, in the hiest degree: that Christ being made ours, may make vs partakers of the giftes wherwith he is endued. Therfore we do not beholde hym a far of out of our selues, that righteousnesse may be imputed vnto vs, but because we haue put on him, & are graffed into his body: finally because he hath vouchsaued to make vs one with him, therfore we glorye that we haue a felowship of righteousnesse with him. So is Osianders sclaunderous cauillation cōfuted, where he saith yt we compt faith righteousnesse, as though we spoiled Christ of his right, whē we saye yt we come by faith empty to him, to geue roume to his grace, yt he only maye fil vs. But Osiāder refusing this spiritual cōioyning, enforceth a grosse mingling with the faithful, & therfore he odiously calleth all thē Zuinglians that subscribe not to his fantastical errour, concerning essential righteousnesse: because they do not thinke yt Christ is substācially eaten in the Lordes supper. As for me, I compt it a great glorie to bee so reproched of a proude mā & geuen to his own errors. Albeit he toucheth not me only, but also other wryters wel knowen to the worlde, whome he ought to haue modestly reuerenced. It moueth me nothing, whiche meddle not with mine owne priuate cause: and so muche the more sincerely I handle this cause, being free from all corrupt affection. Where as therefore he so importunatelye requyreth essentiall ryghteousnesse, and thee essentiall dwellynge of Christe in vs, it tendeth to thys