The Doctrine of Justification by Faith

4. Some say in general it is the Jewish Law that is intended, and think thereby to cast off the whole Difficulty. But if by the Jewish Law they intend only the Ceremonial Law, or the Law absolutely as given by Moses, we have already showed the Vanity of that pretence. But if they mean thereby the whole Law or Rule of Obedience given unto the Church of Israel under the Old Testament, they express much of the Truth, it may be more than they designed.

4. Some say in general it is the Jewish Law that is intended, and think thereby to cast off the whole Difficulty. But if by the Jewish Law they intend only the Ceremonial Law, or the Law absolutely as given by Moses, we have already shewed the Vanity of that pretence. But if they mean thereby the whole Law or Rule of Obedience given unto the Church of Israel under the Old Testament, they express much of the Truth, it may be more than they designed.

5. Some say that it is Works with a Conceit of Merit, that makes the Reward to be of Debt, and not of Grace, that are excluded by the Apostle. But no such distinction appeareth in the Text or Context. For, (1.) The Apostle excludeth all Works of the Law, that is, that the Law requireth of us in a way of Obedience, be they of what sort they will. (2.) The Law requireth no Works with a Conceit of Merit. (3.) Works of the Law Originally, included no Merit, as that which ariseth from the Proportion of one thing unto another in the Balance of Justice, and in that sense only is it rejected by those who plead for an Interest of Works in Justification. (4.) The Merit which the Apostle excludes, is that which is inseparable from Works, so that it cannot be excluded, unless the Works themselves be so. And unto their Merit two things ⟨p. 407⟩concur: (1.) A Comparative boasting, that is, not absolutely in the sight of God, which follows the Meritum ex condigno, which some poor sinful Mortals have fancied in their Works; but that which gives one man a preference above another in the obtaining of Justification, which Grace will not allow. Chap. 4.2. (2.) That the Reward be not absolutely of Grace, but that respect be had therein unto Works, which makes it so far to be of debt; not out of an internal Condignity which would not have been under the Law of Creation, but out of some Congruity with respect unto the promise of God, v. 4. In these two regards Merit is inseparable from Works; and the Holy Ghost utterly to exclude it, excludeth all Works from which it is inseparable, as it is from all. Wherefore (5.) The Apostle speaks not one word about the exclusion of the Merit of Works only; but he excludeth all Works whatever, and that by this Argument, that the Admission of them, would necessarily introduce merit in the sense described, which is inconsistent with Grace. And although some think that they are injuriously dealt withal, when they are charged with maintaining of merit in their asserting the Influence of our Works into our Justification; yet those of them who best understand themselves, and the Controversy it self, are not so averse from some kind of merit, as knowing that it is inseparable from Works.