In devising a distinction however between merito congrui* and merito condigni,† they are playing with and contending about words only, in order that they may not appear openly as Pelagians. For if God must of necessity confer his grace as a reward for congruity, then it is not really congruity, but an actual duty, it is justice or condignity. They themselves do not know, however, what they say; for they invent and dream, that when the “habitus” of the love of God (of which mention is made above) is present, a man merit the grace of God de congruo; and yet they admit that no one can be certain of the presence of this habitus.

Pray, how then, or when, do they know, to what extent they earn the Lord’s grace; whether by congruity or by condignity, in part or in whole? But, alas, merciful God! These are all the cold thoughts and dreams of idle, wicked, and inexperienced men, who do not often make use of the Bible; who do not know nor experience, what a sinner feels, what the attacks of death and the devil are; who do not know at all, how entirely we forget all our merit and works, when the heart feels the wrath of God, or when the conscience is filled with terror. Secure, inexperienced men constantly pass on in the delusion, that they merit grace by their works de congruo.

For it is implanted in us by nature, highly to esteem ourselves and our works. But when the heart truly feels its sins and wretchedness, then all levity and frivolous thoughts give way to real and great seriousness; then the heart and conscience will not be quieted or satisfied, but will seek works upon works, and desires to have certainty, a foundation on which to stand and rest firmly. But these alarmed consciences deeply feel, that they can merit nothing either de condigno or de congruo, and soon sink into hopelessness and despair, unless a doctrine different from the law be preached to them; namely, the Gospel of Christ, proclaiming that he was given for us.

Thus it is related of the Barefoot monks, that they, after vainly praising, for a long time, their order and good works to St several pious persons in the hour of death, were at last obliged to be silent about their order and. Franciscus, and to say, “Dear friend, Christ hath died for thee.” This afforded relief in trouble; this alone bought peace and consolation. (Henkel Translation, p. 160-161).

*Congruity, in school divinity.—The good actions which are supposed to render it meet and equitable that God should confer grace on those who perform them. The merit of congruity is a sort of imperfect qualification for the gift and reception of God’s grace.—MILNER.
†Condignity, in school divinity.—The merit of human actions which claims reward, on the score of justice.—MILNER.

Paul, (Rom. 4:9–11,) denies that Abraham was justified through circumcision, and asserts that it was a sign appointed to exercise and strengthen faith. We therefore say, that the proper use of the Sacraments requires faith, to believe the divine promises, and receive the promised grace, which is offered through the Sacraments and the Word. Now this is the obvious and proper use of the holy Sacraments, upon which our hearts and our minds can firmly rely. For the divine promises can be accepted through faith alone. Now, as the Sacraments are external signs and seals of the promises, their proper use requires faith ; for when we receive the sacrament of the body and blood of Christ, Christ clearly says: “This cup is the new testament,” Luke 22:20. We should firmly believe then, that the grace and remission of sins, promised in the New Testament, are imparted to us. Now we should receive this in faith, and thereby console our alarmed, timid hearts, and rest assured, that the Word and promises of God cannot fail, but are as sure, nay, more so, than a new divine voice, or a new miracle from heaven, promising grace to us. But what would miracles benefit us, if they were not believed ? Here we are speaking of special faith, namely, the belief that our own sins are surely forgiven, and not of general faith, believing that there is a God. This proper use of the Sacraments really consoles and refreshes the heart. (pages 266-267)

Now although our adversaries, in order not to pass by the name of Christ in total silence, as barbarous, impious heathens, speak of faith as being a knowledge of the history of Christ; and although they do tell us something of Christ—namely, that he has gained for us a habitum, or, as they term it, primam gratiam, the first or original grace, which they regard as an inclination, or a desire, by which we are enabled to love God more easily, than we could otherwise; yet a very weak and insignificant influence would thus be exerted by Christ, or by this habitus.

Nevertheless they say, that the operation of our reason and will, before this habitus exists, as well as afterwards, when the habitus is present, are ejusdem speciei, that is, one and the same thing, before as well as after.

For they maintain that our reason and human will are of themselves able to love God; but that the habitus creates a desire, which enables reason to accomplish, with greater ease and pleasure, what it before had the power to do.

Hence they also teach, that this habitus must be merited or earned by our previous works, and that, through the works of the law, we merit an increase of this good inclination and eternal life.

Thus these men conceal Christ from us, and bury him anew, so that it is impossible for us to recognise him as a Mediator; for they bury in silence the doctrine, that we obtain remission of our sins through him, by grace alone, without any merit of our own; and even set up their dreams, that we can merit forgiveness of our sins by good works and the works of the law; although the whole Bible teaches, that we are unable to keep or fulfil the law. And as human reason performs no part of the law, except external works, and does not really fear God, so it neither believes, that it is observed of God. Although they speak thus concerning the habitus, it is certain, that, without faith in Christ, real love to God cannot exist in the heart; nor can anyone comprehend, what love to God is, without faith. (Henkel Translation, p. 159-160).