The Doctrine of Justification by Faith

For notwithstanding all our personal Righteousness, we are sinful, he knew no sin. And if the comparison be between Christs personal inherent Righteousness, and Righteousness imputed unto us, inhesion and imputation being things of diverse kinds, it is fond and of no consequence. Christ was actively Righteous, we are passively so. When our sin was imputed unto him, he did not thereby become a sinner as we are, actively and inherently a sinner, but passively only, and in Gods estimation. As he was made sin, yet knew no sin, so we are made Righteous, yet are sinful in our selves. (4) The Righteousness of Christ as it was his personally was the Righteousness of the Son of God; in which respect it had in itself an infinite perfection and value; But it is imputed unto us only with respect unto our personal want, not as it was satisfactory for all; but as our Souls stand in need of it, and are made partakers of it. There is therefore no ground for any such comparison. (5) As unto what is added by Bellarmine that we may hereon be said to be Redeemers and Saviours of the World, the absurdity of the assertion falls upon himself, we are not concerned in it. For he affirms directly, lib. 1. de purgator. cap. 14. That a man may be rightly called his own Redeemer and Saviour, which he endeavours to prove from Dan. 4. And some of his Church affirms that the Saints may be called the Redeemers of others, though improperly. But we are not concerned in these things; seeing from the Imputation of the Righteousness of Christ, it follows only that those unto whom it is imputed are Redeemed and Saved, not at all that they are Redeemers and Saviours. It belongs also unto the vindication of this Testimony to show the vanity of his Seventh Argument in the same case, because that also is made use of by some among our selves, and it is this. If by the Righteousness of Christ imputed unto us, we may be truly said to be Righteous and the Sons of God, then may Christ by the imputation of our unrighteousness ⟨p. 511⟩be said to be a sinner and a child of the Devil. Ans. (1) That which the Scripture affirms concerning the imputation of our sins unto Christ is, that he was made sin for us. This the Greek Expositors, Chrysostom, Theophylact and Oecumenius with many others take for a sinner. But all affirm, that denomination to be taken from imputation only;

For notwithstanding all our personal Righteousness, we are sinful, he knew no sin. And if the comparison be between Christs personal inherent Righteousness, and Righteousness imputed unto us, inhaesion and imputation being things of diverse kinds, it is fond and of no consequence. Christ was actively Righteous, we are passively so. When our sin was imputed unto him, he did not thereby become a sinner as we are, actively and inherently a sinner, but passively only, and in Gods estimation. As he was made sin, yet knew no sin, so we are made Righteous, yet are sinful in our selves. (4) The Righteousness of Christ as it was his personally was the Righteousness of the Son of God; in which respect it had in itself an infinite perfection and value; But it is imputed unto us only with respect unto our personal want, not as it was satisfactory for all; but as our Souls stand in need of it, and are made partakers of it. There is therefore no ground for any such comparison. (5) As unto what is added by Bellarmine that we may hereon be said to be Redeemers and Saviours of the World, the absurdity of the assertion falls upon himself, we are not concerned in it. For he affirms directly, lib. 1. de purgator. cap. 14. That a man may be rightly called his own Redeemer and Saviour, which he endeavours to prove from