Clothed in the perfect righteousness of Christ, believers may have confidence in the presence of God. They know that the punishment, which their sins merited, was fully paid by Christ. They know that their obligation to perfect obedience was perfectly fulfilled by Christ. They know that Christ continues to intercede for them as their Advocate before God. In short — being found in Christ, they know with the confidence of faith that ‘There is therefore now no condemnation for those who are in Christ Jesus’ (Rom. 8:1).

CORNELIS P. VENEMA, THE GOSPEL OF FREE ACCEPTANCE IN CHRIST: AN ASSESSMENT OF THE REFORMATION AND NEW PERSPECTIVE ON PAUL, 250.

Thought it is sometimes claimed that this terminology artificially separates the obedience of Christ into two disparate parts, the real interest of the distinction between the active and passive obedience is to underscore the richness of Christ’s seamless life of obedience ‘under the law’ (Gal. 4:4). . . . The traditional distinction between the active and passive obedience of Christ, therefore, articulates significance of the full scope of Christ’s obedience under the law. The Saviour’s death upon the cross by which he made atonement for sin was not an isolated act of obedience, but the epitome of an obedience that began with his readiness to ‘take the form of a servant’ for the sake of his people (Phil. 2:6-11). Believers who are united to Christ by faith receive the fullness of his righteousness, which includes his faithful obedience to the law and willing payment of its curse.

CORNELIS P. VENEMA, THE GOSPEL OF FREE ACCEPTANCE IN CHRIST: AN ASSESSMENT OF THE REFORMATION AND NEW PERSPECTIVE ON PAUL, 247-249.

[T]he Reformation view maintains that justification is a primarily theological and soteriological theme. On the one hand, the doctrine reveals the character of God as a God of righteousness and grace, who justifies ungodly sinners on the basis of the work of Christ. In this respect, it is of great theological significance. On the other hand, it reveals the character of sinful human beings who can only be received and accepted by God on the basis of the righteousness of Christ alone. In this respect, justification is a thoroughly soteriological theme, explaining how otherwise guilty sinners can be received into God’s favour.

Cornelis P. Venema, The Gospel of Free Acceptance in Christ: An Assessment of the Reformation and New Perspective on Paul, 54.

Let me always rejoice in the great God my Saviour. Let me trust in him at all times, that as he hath delivered, and doth deliver, so he will deliver me.

Psalm 3 (John Brown of Haddington)

For what is faith other than to assent because God speaks? Therefore, unless you are persuaded that God has spoken those things that are set forth in Scripture, where will your faith rest? In turn, what is obedience other than to do what God commands? Therefore, unless you are certain that God has spoken those things which are commanded in Scripture, how will you obey? For this reason Paul in 1 Thessalonians 2:13 says, “you received it, not as the word of men but rather (as it truly is) the Word of God that also works in you who believe.”

PETRUS VAN MASTRICHT, THEORETICAL-PRACTICAL THEOLOGY, VOLUME 1: PROLEGOMENA, 348.

For where God does not speak, there we also are not able to believe; and where he does not command, there also we cannot obey.

PETRUS VAN MASTRICHT, THEORETICAL-PRACTICAL THEOLOGY, VOLUME 1: PROLEGOMENA, 347.

The skill of living for God is not a natural power, one to which we are not taught but made; it is instead an acquired faculty, and therefore it certainly demands a rule to direct it, and in fact one that has been prescribed by God, as we taught just above. Over and above the life of Christ and one’s own conscience, we previously established that this rule is the Word of God, or Scripture. And as it is the norm for living, it is thus also a common complex of precepts and rules that apply to living. For this reason it is called the principium of theology. We will build our reflection on this point on the words from 2 Timothy 3:16–17

PETRUS VAN MASTRICHT, THEORETICAL-PRACTICAL THEOLOGY, VOLUME 1: PROLEGOMENA, 271.

For skill in theology is the habit of the whole person, by which he is brought to possess God and to act according to his will and for his glory. For this reason the whole person and all his parts are said to be sanctified (1 Thess. 5:23), but especially the will, which is the principium that commands all spiritual actions.

PETRUS VAN MASTRICHT, THEORETICAL-PRACTICAL THEOLOGY, VOLUME 1: PROLEGOMENA, 249.

The student has a theological goal set before him, not wealth, glory, pleasures, or leisure, but rather the glory of God, the edification of the church, and his own salvation.

PETRUS VAN MASTRICHT, THEORETICAL-PRACTICAL THEOLOGY, VOLUME 1: PROLEGOMENA, 238.

Therefore, first and foremost it must be recognized that theology’s supreme author and first source is: God (James 3:17), for which reason theology is the “wisdom of God”155 (1 Cor. 2:6–7) because it is first about God, and then from God; Christ, for which reason theology is called the “words of Christ”156 (1 Tim. 6:3); and the Holy Spirit, for which reason he is called “the Spirit of wisdom” (Isa. 11:2; Eph. 1:17). From these designations we gather that theology exists by the revelation of the Father (Matt. 16:17), the Son (John 1:18), and the Holy Spirit (2 Peter 1:21), by illumination for perceiving revealed truth (Eph. 1:18), and by guidance in the truth that has been perceived (John 16:13; Ps. 25:5; 143:10). Therefore, let us entreat him with the most fervent prayers (James 1:5; 1 Kings 3:9), that he would give the Spirit to us (John 16:13) and anoint the eyes of our minds with salve (Rev. 3:18), that thus we might see marvelous things in the law of God (Ps. 119:18, 27).

PETRUS VAN MASTRICHT, THEORETICAL-PRACTICAL THEOLOGY, VOLUME 1: PROLEGOMENA, 237.