love, is after all but the faith of devils, though they do tremble. He then adds, "But wilt thou know, O vain man! (or hypocrite) that faith without works is dead." Now surely it will not be contended that the faith of the hypocrite is the faith of the Gospel; but it is of this faith that James speaks. The objection which is made to the distinction between historical faith, the faith of miracles, and the faith of promises, can scarcely be sustained. If the distinction is rejected, and we assume that there is only one kind of faith, then the devils who believe, have Gospel faith!

But it is against "special faith" or "assurance" that the venom of our Theologian is particularly directed. According to the doctrine of the Romish church no man can be sure of his acceptance, except by special revelation-and even then he cannot know it "with absolute moral certainty, which excludes all fear." Now, we know that some good men have frequently not been sufficiently discriminating in relation to this doctrine. We do not believe that assurance is necessary to salvation. It is the privilege, however, of every Christian to know that he has passed from death to life. 66 Hereby we know that we have passed from death to life, because we love the brethren." To this Scripture objection is made, and the reader may perhaps see more force in Peter Dens' reasoning than I can discern.

St. John says, "Hereby we know that he abideth in us, by the spirit which he hath given us." 1 John, iii. 34. Indeed, it seems as though one of the principal objects of this apostle's epistles is to furnish the Christian with suggestions and texts by which he may try and know his true character.

But the strangest assertion of all is, that "it is disputed concerning PAUL, whether his justification and predestination were revealed to him." How then could Paul say, "I am now ready to be offered up, and the time of my depar ture is at hand, &c. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge,

shall give unto me on that day, and not unto me only, but unto all them also that love his appearing." 2 Tim. iv. 6, 8. And again, "I know in whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day." 2 Tim. i. 12. And not to multiply quotations or extend these remarks, already too lengthy, any farther, how could Paul without strong assurance of his acceptance, exclaim in that transport of holy boldness, "Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."-Rom. viii. 34-39.

Most sincerely do we wish that our brethren would search the Scriptures, and see for themselves whether the Christian is obliged to grope his way by the feeble glimmering of "probable conjecture," or whether his "path" is not as the shining light, which shineth more and more unto the perfect day? For we have not received the spirit of bondage again to fear, but the spirit of adoption, whereby we cry, Abba, Father."-Rom. viii. 15.

CHAPTER XI.

[No. 35.]

Treatise concerning Merit.*

"WHAT is merit, the second effect of grace? "Ans. It is a good work, worthy of reward or recompense.

"This definition explains merit taken in the concrete for a meritorious action; for merit in the abstract denotes the worth of the work itself, by the power of which it is adapted to induce (any one) to reward.

"How is merit divided?

"Ans. Into merit of fitness and merit of worthiness.-A work is called a merit of fitness to which some reward or recompense is ascribed from gratuitous liberality and propriety; a merit of worthiness is a work to which a reward or payment is due from justice. Thus, the actions of a just man working by grace, merit worthily grace and glory: but the supernatural acts of a penitent sinner, merit ulterior graces from propriety.

"Can a man merit any thing?

"Observe, the question is not concerning merit, strictly so called, which is of such a nature, in itself, and from the dig nity of the person meriting, that a reward is due to him according to the perfect rigour of justice, for this pertains to Christ alone but reference is had to merit less strictly taken, and simply to such.

"It is an article of faith, contrary to our heretics, that a person by grace can truly and properly merit.

"This is proved from Holy Scripture. Matt. v. 12, it is said, 'your reward is very great in heaven; moreover, 2 Tim. iv. 8. There is laid up for me a crown of justice, which the Lord, the just judge, will render to me at that day;' also, Heb. vi. 10. For God is not unjust that he should forget your work.' But reward corresponds to

*The reader will please take notice that I quote from the Doway Bible, when Peter Dens refers to the Scriptures, and from the Holy Bible in my own remarks.

merit; and that which is given by God the just judge, also that which is given from justice is given for the sake of merit therefore, &c.

"From these passages it is plain that eternal life also may fall under merit, and even on the ground of worthiness: for merit of fitness is not merit of the real kind.

"These points have been settled, Council of Trent, Sep. 6. ch. 16, canon 32. If any one shall say, that the good works of a justified man do not truly merit an increase of grace, eternal life, and the attainment of eternal life itself, on condition, however, that he shall die in a state of grace, and even an increase of glory, let him be accursed.'

“Obj. I. Rom. viii. 18, it is said, 'The sufferings of this present time are not worthy to be compared with the glory to come, &c.:' therefore our works do not worthily merit eternal life.

"I deny the inference: for the sense of the apostle is, that the sufferings and tribulations of this life are not equal in respect of pain and grief, to future glory in respect of pleasure and joy.

"This answer is confirmed; because, 2 Cor. iv. 17, the apostle says, 'For our present tribulation, which is momentary and light, worketh for us above measure exceedingly, an eternal weight of glory:' whence, although the sufferings, in respect to their pain, are not equal with the celestial glory; yet, inasmuch as they proceed from a just man through grace, they are worthy of eternal life in respect of merit.

"Obj. II. Luke xvii. 10, Christ says, When you shall have done all the things that are commanded you, say: We are unprofitable servants; we have done that which we ought to do;' therefore, we merit nothing.

"Áns. 1. I deny the inference; because we are called unprofitable servants for the reason that by our works no advantage can accrue to God; but this is consistent with the fact that they are useful to us, and meritorious before God: whence Christ says, Matt. xxv. 21.- Well done, thou good and faithful servant.'

“Ans. 2. We are commanded to feel humbly concerning ourselves, and to think either that we have done nothing, or that we are worthy of no reward; as we have done nothing except what we were bound to do.

Obj. III. It is said, Ps. cii. 4.- Who crowneth thee with mercy and compassion;' and Rom. vi. 23.-The grace of God (is) everlasting life;' and viii. 17.-'If sons, heirs also;' therefore, no one can merit eternal life.

"Ans. I deny the inference. As for these texts and others, observe that eternal life is rightly called reward, grace, mercy, &c. It is called a reward, inasmuch as it is given for the sake of merits; it is called an inheritance, because it is given to adopted sons; it is called mercy and grace, be cause our merits proceed from grace-because God has mercifully and freely promised eternal life to good works; also, because election to glory has been made merely of grace.

"Neither do our merits diminish the meritorious virtue of Christ, as the heretics babble: because our merits derive all power of meriting from the merits of Christ, just as the branches (derive) from the vine the power of bearing fruit: and hence, our merits commend the merits of Christ, inasmuch as by his own merits he has obtained for us the power of meriting.

'Obj. IV. God cannot be a debtor to men, because he is the supreme Lord: and our works are due to him by various claims.

"Ans. I deny the antecedent: because, although God cannot be a debtor to men on account of men, he may still be a debtor to men on his own account, and his own appointment, by which he himself has thought proper thus to or dain.

"In order to furnish (farther) proof (observe), that in case God should determine to deal with man according to his own absolute right, then man could merit nothing worthily before God; but as God has already resolved to promise a reward to those works; hence, now arises the obligation of justice."

Of meriting worthily. (37.)

"What conditions are requisite to merit worthily before God?

"Seven are requisite, of which four relate to the action, namely that it be free, good, performed from actual grace, and for the sake of obedience to God; two relate to the person performing it, viz.: that he be a traveller (upon earth), and in a state of sanctifying grace; the seventh relates to