stified by workes: but the righteousnesse of God through faith is the matter whereupon we are justified. Rom. 10.4.Christ is the end of the Law for righteousnesse to everyone that beleeveth. 2 Cor. 5.19.We are made the righteousnesse of God in him. The righteousnesse of the Law is not here put for workes done exactly by the strength of nature; but for workes done according to the prescription of the Law, according to which people in Covenant ought to walke, to whom God hath promised, that if they keep his Commandements, they shall be unto him a Exod. 19.5.peculiar people, chosen generation, and royall priesthood. Non justificatur homo partim justitia partiali, & imperfect â inhærente, partim accepti latione imperfecti properfecto.By the righteousnesse of God to understand remission of sinnes and regeneration; by faith, faith and workes, and by the righteousnesse of the Law, workes done by the strength of nature, is rather to offer violence unto, then to interpret this Text of Scripture. And by the same reason the Popish Glosses upon this Text are confuted as false and vaine. Bellarmine would make the sense this, Faith is imputed for righteousnesse, that is, faith is justice, by which Abraham was justified. Rom. 4.2.For if Abraham was justified by workes, he hath whereof to glory in himselfe. But with God he hath not whereof to glory. To him that worketh not, faith is imputed for righteousnesse, therefore faith is not the righteousnesse of the Law. The Question there disputed is not by what worke Abraham was justified: but after he had done many and great works, in the manner of Justification, he presented himselfe before the throne of grace, not only sub forma pauperis, but which is more of an ungodly man, to receive absolution from the hand of grace by a true and lively faith. And faith is accounted for righteousnesse by gracious acceptation: but what is accounted by free favour, that is not truly and really the thing it is accounted for inherent in us. It will be said, Faith was not reputed to Abraham for righteousnesse, after that he excelled with many vertues having embraced Christ: But the holy Ghost rather testifies, although the excellency of Abrahams vertue was great, whereby he had increased by long perseverance, yet he was not otherwise accepted as righteous unto life, but because by faith he received grace offered in the promise. The faith of Abraham was great and excellent for degree and measure, but it was not accepted for righteousnesse in regard it was strong and eminent: but because it laid hold upon the promised feed. The faith of Abraham was eminent, but not perfect, and justified him not absolutely as an ex-cellent
