The Doctrine of Justification by Faith

The Principal seat of this Doctrine, as will be confessed by all, is in the Epistles of Paul unto the Romans and Galatians, ⟨p. 25⟩whereunto that also of the Hebrews may be added. But in that unto the Romans it is most eminently declared. For therein is it handled by the Apostle ex professo, at large, and that both Doctrinally, and in the way of controversy with them by whom the Truth was opposed. And it is worth our consideration what process he makes towards the Declaration of it, and what principles he proceeds upon therein.

The Principal seat of this Doctrine, as will be confessed by all, is in the Epistles of Paul unto the Romans and Galatians, ⟨p. 25⟩whereunto that also of the Hebrews may be added. But in that unto the Romans it is most eminently declared. For therein is it handled by the Apostle ex professo, at large, and that both Doctrinally, and in the way of controversie with them by whom the Truth was opposed. And it is worth our consideration what process he makes towards the Declaration of it, and what principles he proceeds upon therein.

1. He lays it down as the fundamental maxim which he would proceed upon, or as a general Thesis including the substance of what he designed to explain and prove, that, in the Gospel the Righteousness of God is revealed from Faith to Faith, as it is written the Just shall live by Faith, chap. 1.17. All sorts of men who had any knowledge of God and themselves were then, as they must be always, enquiring, and in one Degree or other labouring after Righteousness. For this they looked on, and that justly, as the only means of an Advantageous Relation between God and themselves. Neither had the Generality of men any other thoughts, but that this Righteousness must be their own, inherent in them, and performed by them, as Rom. 10.3. For as this is the Language of a natural Conscience, and of the Law, and suited unto all Philosophical notions concerning the nature of Righteousness; so whatever Testimony was given of another kind in the Law and the Prophets, (as such a Testimony is given unto a Righteousness of God without the Law, chap. 3.21.) there was a Veil upon it as to the understanding of all sorts of men. As therefore Righteousness is that which all men seek after, and cannot but seek after who design or desire Acceptance with God, so it is in vain to enquire of the Law, of a natural Conscience, of Philosophical Reason, after any Righteousness but what consists in inherent Habits and Acts of our own. Neither Law, nor natural Conscience, nor Reason, do know any other. But in opposition unto this Righteousness of our own, and the necessity thereof, testified