The Doctrine of Justification by Faith

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 ⟨p. 243⟩of another; which is to deny all Imputation.

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 meer 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