A brief discourse of justification. Wherein this doctrine is plainly laid down according to…

5. Because till God imputes the Righteousness of Christ unto him, the sinner is in no better a state than the rest of mankind: he is a child of wrath by nature as well as they, Eph. 2. 3. all the difference which there is made betwixt them, proceeds merely from Gods good will and until that breaks out, there is no intrinsical difference between the one and the ⟨p. 80⟩other: It is true, God makes him holy too but yet he was as faulty in himself till God came to do this for him: if therefore God is righteous in withholding of this imputation from all the rest of mankind, that had an equal goodness in them with those that are justified, the imputation of Christs Righteousness unto them for their Justification must needs be free grace, for, what other reason can enter into mans thoughts to conceive, why two that are every way themselves a like, and one hath nothing in him more to engage the good will of God to him than the other, should have such a vastly different dispensation of Providence dispensed to them, that the one should be justified, and the other left under condemnation? if it be said that the one believes, and the other believes not, it is readily answered, that this faith was given him for his Justification.

5. Because till God imputes the Righteousness of Christ unto him, the sinner is in no better a state than the rest of mankind: he is a child of wrath by nature as well as they, Eph. 2. 3. all the difference which there is made betwixt them, proceeds meerly from Gods good will and until that breaks out, there is no intrinsecal difference between the one and the ⟨p. 80⟩other: It is true, God makes him holy too but yet he was as faulty in himself till God came to do this for him: if therefore God is righteous in withholding of this imputation from all the rest of mankind, that had an equal goodness in them with those that are justified, the imputation of Christs Righteousness unto them for their Justification must needs be free grace, for, what other reason can enter into mans thoughts to conceive, why two that are every way themselves a like, and one hath nothing in him more to engage the good will of God to him than the other, should have such a vastly different dispensation of Providence dispensed to them, that the one should be justified, and the other left under condemnation? if it be said that the one believes, and the other believes not, it is readily answered, that this faith was given him for his Justification.