Hence it follows, “By which he obtained witness that he was righteous;” by which, not by his offering, but by his faith; for his offering, simply as an offering, could not have made him righteous if he had not been righteous before; for “an evil tree cannot bring forth good fruit.” Besides, if this be granted, why had not God respect to Cain’s offering as well as to Abel’s? For did Abel offer? So did Cain. Did Abel offer his best? So did Cain his. And if with this we shall take notice of the order of their offspring, Cain seemed to offer first, and so with the frankest will and forwardest mind; but yet, saith the text, “The Lord had respect to Abel and to his offering.” But why to Abel? Why, because his, person was made righteous before he offered his gift: “By which he obtained witness that he was righteous;” God testifying of his gifts, that they were good and acceptable because they declared Abel’s acceptation of the righteousness of Christ, through the riches of the grace of God. By faith, then, Abel offered to God a more excellent sacrifice than Cain. He shrouded himself under the righteousness of Christ, and so, of that righteousness, he offered to God. God also looking and finding him there (where he could not have been, as to his own apprehension, no otherwise than by faith), accepted of his gift; by which acceptation (for so you may understand it also) God testifieth that he was righteous, for God receiveth not the gifts and offerings of those that are not righteous, for their sacrifices are an abomination unto him, Prov. xxi. 27. Abel then was, I say, made righteous, first, as he stood ungodly in himself; God justifieth the ungodly, Rom. iv. Now, being justified, he was righteous; and being righteous, he offered his sacrifice of praise to God, or other offerings which God accepted, because he believed in his Son. But this our Pharisee understandeth not. 3. Righteousness by imputation must be first, because we are made so, to wit, by another—“By the obedience of one shall many be made righteous.” Now to be made righteous, implies a passiveness in him that is so made, and the activity of the work to lie in some body else; except he had said, they had made themselves righteous; but that it doth not, nor doth the text leave to any the least countenance so to insinuate; nay, it plainly affirms the contrary, for it saith, by the obedience of one, of one man, Jesus Christ, many are made righteous; by the righteousness of one, Rom. v. So then, if they be made righteous by the righteousness of one; I say if many be made righteous by the righteousness of one, then are they that are so, as to themselves, passive and not active, with reference to the working out of this righteousness. They have no hand in that; for that is the act of one, the righteousness of one, the obedience of one, the workmanship of one, even of Christ Jesus.