The Doctrine of Justification by Faith

3. Herein both these kinds of Imputation do agree. Namely, in that whatever is imputed unto us, it is imputed for what it is, and not for what it is not. If it be a perfect Righteousness that is imputed unto us, so it is esteemed and judged to be, and accordingly are we to be dealt withal, even as those who have a perfect Righteousness. And if that which is imputed as Righteousness unto us be imperfect, or imperfectly so, then as such must it be judged when it is imputed; and we must be dealt withal as those which have such an imperfect Righteousness, and no otherwise. And therefore ⟨p. 242⟩whereas our inherent Righteousness is imperfect, (they are to be pitied or despised, not to be contended withal, that are otherwise minded) if that be imputed unto us, we cannot be accepted on the account thereof as perfectly Righteous, without an Error in Judgment.

3. Herein both these kinds of Imputation do agree. Namely, in that whatever is imputed unto us, it is imputed for what it is, and not for what it is not. If it be a perfect Righteousness that is imputed unto us, so it is esteemed and judged to be, and accordingly are we to be dealt withall, even as those who have a perfect Righteousness. And if that which is imputed as Righteousness unto us be imperfect, or imperfectly so, then as such must it be judged when it is imputed; and we must be dealt withall as those which have such an imperfect Righteousness, and no otherwise. And therefore ⟨p. 242⟩whereas our inherent Righteousness is imperfect, (they are to be pityed or despised, not to be contended withall, that are otherwise minded) if that be imputed unto us, we cannot be accepted on the account thereof as perfectly Righteous, without an Error in Judgment.

4. Hence the true Nature of that Imputation which we plead for (which so many cannot or will not understand) is manifest, and that both negatively and positively. For (1) negatively; (1) It is not a judging or esteeming of them to be Righteous who truly and really are not so. Such a Judgment is not reducible unto any of the Grounds of Imputation before-mentioned. It hath the nature of that which is ex injuria, or a false charge, only it differs materially from it. For that respects evil, this that which is good. And therefore the clamour of the Papists and others are mere effects of Ignorance or Malice, wherein they cry out ad ravim, that we affirm God to esteem them to be Righteous, who are wicked, sinful and polluted. But this falls heavily on them who maintain that we are justified before God by our own inherent Righteousness; For then a man is judged Righteous, who indeed is not so. For he who is not perfectly Righteous, cannot be Righteous in the sight of God unto Justification. (2) It is not a naked Pronunciation or Declaration of any one to be Righteous, without a just and sufficient foundation for the Judgment of God declared therein. God declares no man to be Righteous but he who is so; the whole Question being, how he comes so to be. (3) It is not the Transmission or Transfusion of the Righteousness of another into them that are to be justified, that they should become perfectly and inherently Righteous thereby. For it is impossible that the Righteousness of one should be transfused into another, to become his subjectively and inherently. But it is a great mistake on the other hand, to say that therefore the Righteousness of one can no way be made the Righteousness