2. The respective or dispensative Righteousness which some call justitia fide jussoria, is that whereby Christ is just for us in fulfilling the Law, in bearing God's 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 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 ••bis, 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 Christ's Righteousness, ⟨p. 196⟩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 tho' 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; Christ's 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; not the Righteousness of God whereby he is just, but whereby we are just; opposed to the Righteousness of Man which is called our own Righteousness, Rom. 10.3. and 1.17. Not Righteousness from him (as the Papist's 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 Righteousness which some call justitia fide jussoria, is that whereby Christ is just for us in fulfilling the Law, in bearing God's 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 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 ••bis, 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 Christ's Righteousness, ⟨p. 196⟩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 tho' 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; Christ's essential Righteousness, infinite Wisdom, Fulness 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; not the Righteousness of God whereby he is just, but whereby we are just; opposed to the Righteousness of Man which is called our own Righteousness, Rom. 10.3. and 1.17. Not Righteousness from him (as the Papist's dream) but Righteousness in him; nor Remission by Christ only, but Righteousness in Christ; this imputed justifies; as Sin imputed condemns.
