The Doctrine of Justification by Faith

1. That God doth require in and by the Gospel a sincere Obedience of all that do believe, to be performed in and by their own Persons, though through the Aids of Grace supplied unto them by Jesus Christ. He requireth indeed Obedience, Duties, and Works of Righteousness in and of all Persons whatever. But the consideration of them which are performed before believing, is excluded by all from any causality or interest in our Justification before God. At least whatever any may discourse of the necessity of such Works in a way of preparation unto believing (whereunto we have spoken before) none bring them into the verge of Works Evangelical, or Obedience of Faith, which would imply a contradiction. But that the Works enquired after are necessary ⟨p. 215⟩unto all Believers, is granted by all; on what Grounds and unto what Ends, we shall enquire afterwards; they are declared, Ephes. 2.10.

2. It is likewise granted that Believers, from the performance of this Obedience, or these Works of Righteousness are denominated Righteous in the Scripture, and are personally and internally Righteous, Luke 1.6. Joh. 3.7. But yet this denomination is no where given unto them, with respect unto Grace habitually inherent, but unto the effects of it in Duties of Obedience, as in the places mentioned. They were both Righteous before God, walking in all the Commandments and Ordinances of the Lord blameless. The latter words give the Reason of the former, or their being esteemed Righteous before God. And he that doth Righteousness is Righteous; the denomination is from doing. And Bellarmine endeavouring to prove that it is habitual not actual Righteousness, which is as he speaks, the formal cause of our Justification before God, could not produce one Testimony of Scripture wherein any One is denominated Righteous from habitual Righteousness. De Justificat. lib. 2. cap. 15. but is forced to attempt the proof of it with this absurd Argument, namely, that we are justified by the Sacraments, which do not work in us Actual but Habitual Righteousness. And this is sufficient to discover the insufficiency of a Pretence for any Interest of our own Righteousness from this Denomination of being Righteous thereby, seeing it hath not respect unto that which is the principal part thereof.