The Institution of Christian Religion

But in the second point lurketh more poison, where he teacheth §11that we are righteous together with God. I think I have already sufficiently proved, that although this doctrine were not so pestilent, yet because it is cold and fruitless, and of it self so vain that it melteth away, it ought worthily to be unsavoury to sound and godly Readers. But this is an intolerable wickedness, under pretence of double righteousness, to enfeeble the earnest assurance of salvation, and to carry us above the clouds, that we should not embrace by faith the grace of propitiation, & call upon God with quiet minds. Osiander scorneth them, that teach that this word Justifying is a law term: because, we must be righteous in deed. And he abhorreth nothing more than to say, that we be justified by free imputation. But, if God do not justify us by acquitting and pardoning,¹ what meaneth that saying of Paul, God was in Christ reconciling the world to him self, not imputing to men their since. For, him that had done no sin, he made sin for us, that we might be the righteousness of God in him. First I win thus much, that they be judged righteous that be reconciled to God. The manner how is declared, for that God justifieth by forgiving: as in an other place justification is set as contrary to accusation, which comparing of them as contraries, doth clearly show that it is a phrase borrowed from the use of the law. And there is no man being but meanly practised in the Hebrew tongue, if he have a sober brain, that is ignorant that this phrase came from thence, and whereunto it tendeth, and what it meaneth.² Now where Paul sayeth that David described the righteousness without works, in these words, Blessed are they whose since are forgiven:³ Let Osiander answer me whether this be a full definition or but half a one. Truly Paul bringeth not in the Prophet for a witness, as though he taught that forgiveness of sins is but a part of righteousness, or a thing that joineth with other to the justifying of man: But he includeth whole righteousness in free forgiveness, pronouncing the man blessed, whose sins are covered, to whom God hath forgiven iniquities, & to whom he imputeth no transgressions: He doth measure & judge such a mans felicity thereby, because he is not this way righteous in deed, but by imputation.