The Doctrine of Justification by Faith

1. The Righteousness of Christ is not transfused into us, so as to be made inherently and subjectively ours, as it was in ⟨p. 308⟩him, and which is necessarily required unto that effect, of saving others thereby. Whatever we may do, or be said to do with respect unto others, by virtue of any power or quality inherent in our selves, we can be said to do nothing unto others, or for them, by virtue of that which is imputed unto us, only for our own benefit. That any Righteousness of ours should benefit another, it is absolutely necessary that it should be wrought by our selves.

2. If the Righteousness of Christ could be transfused into us, and be made inherently ours, yet could we not be, nor be said to be the Saviours of others thereby. For our nature in our individual persons, is not subjectum capax, or capable to receive and retain a Righteousness useful and effectual unto that end. This capacity was given unto it in Christ by virtue of the Hypostatical Union, and no otherwise. The Righteousness of Christ himself as performed in the Humane Nature, would not have been sufficient for the Justification and Salvation of the Church, had it not been the Righteousness of his Person, who is both God and Man; for God redeemed his Church with his own Blood.

2. If the Righteousness of Christ could be transfused into us, and be made inherently ours, yet could we not be, nor be said to be the Saviours of others thereby. For our nature in our individual persons, is not subjectum capax, or capable to receive and retain a Righteousness useful and effectual unto that end. This capacity was given unto it in Christ by virtue of the Hypostatical Ʋnion, and no otherwise. The Righteousness of Christ himself as performed in the Humane Nature, would not have been sufficient for the Justification and Salvation of the Church, had it not been the Righteousness of his Person, who is both God and Man; for God redeemed his Church with his own Blood.