The Doctrine of Justification by Faith

1. He considers the Gentiles with all their notions of God, their Practice in Religious Worship, with their Conversation thereon. And from the whole of what might be observed amongst them, he concludes that they neither were, nor could be justified before God, but that they were all, and that most deservedly, obnoxious unto the sentence of Death. And whatever men may discourse concerning the Justification and Salvation of any, without the Revelation of the Righteousness of God by the Gospel from Faith to Faith, it is expressly ⟨p. 27⟩contradictory to his whole Discourse, chap. 1. from ver. 19. to the End.

1. He considers the Gentiles with all their notions of God, their Practice in Religious Worship, with their Conversation thereon. And from the whole of what might be observed amongst them, he concludes that they neither were, nor could be justified before God, but that they were all, and that most deservedly, obnoxious unto the sentence of Death. And whatever men may discourse concerning the Justification and Salvation of any, without the Revelation of the Righteousness of God by the Gospel from Faith to Faith, it is expresly ⟨p. 27⟩contradictory to his whole Discourse, chap. 1. from ver. 19. to the End.

2. He considers the Jews who enjoyed the written Law, and the Privileges wherewith it was accompanied, especially that of Circumcision, which was the outward Seal of Gods Covenant. And on many Considerations, with many Arguments, he excludes them also from any possibility of attaining Justification before God by any of the Privileges they enjoyed, or their own compliance therewithal, chap. 2. And both sorts he excludes distinctly from this privilege of Righteousness before God, with this one Argument, That both of them sinned openly against that which they took for the Rule of their Righteousness, namely, the Gentiles against the Light of Nature, and the Jews against the Law, whence it inevitably follows, that none of them could attain unto the Righteousness of their own Rule. But he proceeds farther unto that which is common to them all. And,