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3. 'Tis evident in the Words, that by that Faith that is here spoken of, by which we are justified, is not meant the same Thing as a Course of Obedience, or Righteousness, by the Expression, by which this Faith is here denoted, viz believing on him that justifies the Ungodly—They that oppose the Solifidians, as they call them, do greatly insist on it, that we should take the Words of Scripture concerning this Doctrine, in their most natural ⟨p. 3⟩and obvious Meaning; and how do they cry out of our clouding this Doctrine with obscure Metaphors, and unintelligible Figures of Speech! But is this to interpret Scripture according to it's most obvious Meaning, when the Scripture speaks of our believing on him that justifies the Ungodly, or the Breakers of his Law, to say that the Meaning of it is performing a Course of Obedience to his Law, and avoiding the Breaches of it? Believing on God as a Justifier, certainly is a different Thing from submitting to God as a Lawgiver; especially a believing on him as a Justifier of the Ungodly, or Rebels against the Lawgiver.

4. 'Tis evident that the Subject of Justification is looked upon as destitute of any Righteousness in himself, by that Expression, it is counted, or imputed to him for Righteousness; the Phrase, as the Apostle uses it here, and in the Context, manifestly imports, that God of his sovereign Grace is pleased in his Dealings with the Sinner, to take and regard, that which indeed is not Righteousness, and in one that has no Righteousness, so that the Consequence shall be the same as if he had Righteousness; (which may be from the Respect that it bears to some thing that is indeed Righteousness.) 'Tis plain that this is the force of the Expression in the preceding Verses: In the last Verse but one, 'tis manifest that the Apostle lays the Stress of his Argument for the free Grace of God, from that Text that he cites out of the old Testament about Abraham, on that Word counted or imputed, and that this is the Thing that he supposed God to show his Grace in, viz in his counting something for Righteousness, in his consequential Dealings with Abraham, that was no Righteousness in itself. And in the next Verse which immediately precedes the Text, Now to him that worketh is the Reward not reckoned of Grace, but of Debt; the Word there translated reckoned, is the same that in the other Verses is rendered imputed, and counted: And 'tis as much as if the Apostle had said, As to him that works, there is no need of any gracious Reckoning, or counting it for Righteousness, and causing the Reward to follow as if it were a Righteousness; for