"First of all, we speak of the argument of this epistle: in it Paul is seeking to establish the doctrine of faith, grace, forgiveness of sins, or Christian righteousness in order that we may know the difference between Christian righteousness and all other kinds of righteousness. There are many sorts of righteousness. There is a civil or political righteousness, which kings, princes of the world, magistrates and lawyers deal with. There is also a ceremonial righteousness, which the traditions of men teach. Besides these, there is another righteousness, called the righteous ness of the law, or the Ten Commandments.
"Above all these, there is yet another righteousness: the righteousness of faith or Christian righteousness, which we must diligently discern from the others. The others are quite contrary to this righteousness, both because they flow out of the laws of kings and rulers, religious traditions, and the commandments of God; and because they consist in our works, and may be wrought by us either by our natural strength, or else by the gift of God. These kinds of righteousness are also the gift of God, like all other good things which we enjoy.
"But the most excellent righteousness of faith, which God through Christ, without any works, imputes to us, is neither political, nor ceremonial, nor the righteousness of God's law, nor consists of works, but is contrary to these; that is to say, it is a mere passive righteousness, as the others are active. For in the righteousness of faith, we work nothing, we render nothing unto God, but we only receive, and allow another to work in us, that is to say, God. This is a righteousness hidden in a mystery, which the world does not know. Indeed, Christians themselves do not thoroughly understand it, and can hardly take hold of it in their temptations. Therefore it must be diligently taught, and continually practiced."
