2. The respective or dispensative righteousness which some call justitia fidejussoria, is that whereby Christ is just for us in fulfilling the Law, in bearing Gods Image, we once had, and have now lost by sin; and thus we are truly said to be as righteous as Christ by imputation, because he ⟨p. 260⟩kept the Law for us: and here observe that the question is not whether all that Christ did and had is imputed to us as our righteousness, but whether all that he did pro nobis, for us, as a surety in fulfilling the Law, be not for substance, our righteousness; and therefore to think that we are not justified by Christs righteousness, because then we are justified by his working of miracles, preaching of Sermons, which women are not regularly capable of, is but to cast blocks before the blind; so that though Christ doth not bestow his personal wisdom and justice upon another, yet what hinders, but that that which Christ doth by his wisdom and righteousness for another, the same should stand good for him for whom it is done? for thus it is in sundry cases among men; Christs essential righteousness, infinite wisdom, fullness of spirit without measure, &c. is not imputed to us; yet these have conspired together to do that for us, and suffer that for us, by which we come to be accounted righteous before God, he shall be called the Lord our righteousness, Jer. 23.6. This righteousness therefore imputed to us justifies us, Rom. 5.18. we are said to be made the righteousness of God in him: 1not the righteousness of God whereby he is just, but whereby we are just; opposed to the righteousness of man which is called ⟨p. 261⟩our own righteousness. Rom. 10.3. Rom. 1.17. Not righteousness from him (as the Papists dream) but righteousness in him; nor remission by Christ only, but righteousness in Christ; this imputed justifies, as sin imputed condemns.
2. The respective or dispensative righteousnesse which some call justitia fidejussoria, is that whereby Christ is just for us in fulfilling the Law, in bearing Gods Image, we once had, and have now lost by sin; and thus we are truly said to be as righteous as Christ by imputation, because hee ⟨p. 260⟩kept the Law for us: and here observe that the question is not whether all that Christ did and had is imputed to us as our righteousnesse, but whether all that he did pro nobis, for us, as a surety in fulfilling the Law, be not for substance, our righteousnesse; and therefore to think that we are not justifyed by Christs righteousnesse, because then we are justifyed by his working of miracles, preaching of Sermons, which women are not regularly capable of, is but to cast blocks before the blind; so that though Christ doth not bestow his personall wisdome and justice upon another, yet what hinders, but that that which Christ doth by his wisdome and righteousnesse for another, the same should stand good for him for whom it is done? for thus it is in sundry cases among men; Christs essentiall righteousnesse, infinite wisdome, fulnesse of spirit without measure, &c. is not imputed to us; yet these have conspired together to doe that for us, and suffer that for us, by which we come to bee accounted righteous before God, hee shall be called the Lord our righteousnesse, Ier. 23.6. This righteousnesse therefore imputed to us justifies us, Rom. 5.18. we are said to be made the righteousnesse of God in him: 1not the righteousnesse of God whereby he is just, but whereby we are just; opposed to the righteousnesse of man which is called ⟨p. 261⟩our owne righteousnesse. Rom. 10.3. Rom. 1.17. Not righteousnesse from him (as the Papists dreame) but righteousnesse in him; nor remission by Christ only, but righteousnesse in Christ; this imputed justifies, as sin imputed condemnes.
- 12 Cor. 5.20.
