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For the adversaries confess that the justified are children of God and coheirs of Christ. Afterwards works, because on account of faith they please God, merit other bodily and spiritual rewards. For there will be distinctions in the glory of the saints. But here the adversaries reply that eternal life is called a reward, and that therefore it is merited de condigno by good works.
Thirdly, how will conscience know when by the inclination of this habit of love, a work has been done of which it may affirm that it merits grace de condigno?
But it is only to elude the Scriptures that this very distinction has been devised, namely, that men merit at one time de congruo and at another time de condigno, because, as we have above said, the intention of the one who works does not distinguish the kinds of merit; but hypocrites, in their security, think simply their works are worthy, and that for this reason they are accounted righteous.
In proportion as the drift of the former part of this speech was uncertain, so was the conclusion very distinct. There was no mistake, and an audible emotion. "There is no such thing as previous merit," said No. 1; "all is of grace." "Not merit, I know," said Charles, "but" "We must not bring in the doctrine of de condigno or de congruo," said No. 2.
Secure hypocrites always judge that they acquire merit de condigno, whether the habit be present or be not present, because men naturally trust in their own righteousness, but terrified consciences waver and hesitate, and then seek and accumulate other works in order to find rest. Franciscus, and to say: "Dear man, Christ has died for you."
The former mode of justification with them is, that they teach that by good works men merit grace both de congruo and de condigno.
From these passages they infer that works merit grace, sometimes de congruo, and at other times de condigno, namely, when love is added; i.e., that they justify, and because they are righteousness they are worthy of eternal life.
And this I think to be the meaning of that distinction of the Schooles, between Meritum Congrui, and Meritum Condigni. But because no man can demand a right to it, by his own Righteousnesse, or any other power in himselfe, but by the Free Grace of God onely; they say, no man can Merit Paradise Ex Condigno.
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