Works of it, in the Epiflesof Paul. 4o7 concur: (i.) A Comparative boafling, that is, not abfolutely in the fight of God, which follows the Meriting ex condign,°, which fome poor f nful Mortals have fancied in their Works 9 but that which gives one man a preference above another in the obtaining of Juftification, which Grace will not allow. Chap. 4.2. (2.) That the Reward be not abfolutely of Grace, but that refpeec be had therein unto Works, which makes it fo far to be of debt; not out of an internal Condignity which would not have been under the Law of Creation , but out of tome Congruity with refpeft unto the promífe of God, v.4. In thefe two regards Merit is infeparable from Works; and the Holy'Ghoft utterly to exclude it , excludeth all Works from which it is infeparable, as it is from all. Wherefore (S.) The Apoftle (peaks not one word about the exciufion of the Merit of Works only 5 but he excludeth all Works what- ever, and that by this Argument, that the Admiflion of them, would neceffarily introduce merit in the fenfe defcri- bed, which is inconfiftent with Grace. And although Tome think that they are injurioufly dealt withal , when they are charged with maintaining of merit in their aflërting the In- fiuence of our Works into our Juftification ; yet thole of them who belt underftand themfelves, and the Controverfie it Pelf, are not fo averle from force kind of merit, as knowing that it is infeparable from Works. 6. Some contend that the ApoftIe excludes only Works wrought before believing, in the f$rength of our own Wills and Natural Abilities, without the aid of Grace. Works they fup- pole required by the Law are fuch as we perform by the Dire - etion and Command of the Law, alone. But the Law of Faith requireth Works in the firength of the fupplies of Grace, which are not excluded. This is that which the molt learned and judicious of the Church of Rome do now generally be- take themfelves unto. Thofe who amongft us plead for Works in our Jtaification, as they ufe many diftinCtions to explain,
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