#10 Art. IV “Justification” of the Apology of the Augsburg Confession.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.
