Bellarmine · De Controversiis · On Justification · Book V: On the Merits of Works
Chapter 2: It is proved from the Scriptures that the works of the just are rightly called merits
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. VI, De Justificatione, Book V. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
As regards the name of merit, there are not lacking testimonies of the sacred Scripture, where a name of this kind is either openly contained, or whence it is with easy labor deduced. The first testimony is had in Ecclesiasticus, chapter 16: All mercy shall make a place for every man according to the merit of his works. Calvin answers that in the Greek text the name of merit is not had, but only kata erga. But that kata erga is rightly rendered “according to the merit of works,” or “for the merit and worth of works.” For what is it to render according to works, but to render as the works merit? Wherefore not only the old interpreter of Ecclesiasticus, but also St. Jerome, who was most skilled of the three tongues, is wont to render into Latin by the word Merit what the Hebrews or Greeks say “according to” works. As, for example, that which is had, Judges 20, in the Hebrew and Greek, “that we may render against Gabaa of Benjamin according to all the folly which they have done in Israel,” St. Jerome renders: “That we may fight against Gabaa of Benjamin, and render to it for the crime what it merits.” Another place is in the epistle to the Hebrews, chapter 13: Do not forget to do good, and to impart; for by such sacrifices God is merited [is well pleased]. Where the interpreter used the word “is merited” passively; but otherwise he most rightly rendered the Greek word euaresteitai. For this word signifies to be delighted, to be well disposed, to be appeased. And so the sense is, “by such sacrifices God is delighted, or appeased,” as the commentary of Chrysostom has; or “by such sacrifices satisfaction is made to God,” as Oecumenius expounds. Calvin confesses that the Apostle wished to say that such sacrifices please God and are acceptable to him; and yet he denies that they are rightly called merits. But certainly we say most properly in Latin that one merits with another, and binds him to himself, who does something which pleases him and delights him. Add that that word, joined with the word “sacrifices,” signifies not only that God is delighted with good works, but also that he is conciliated and induced to do good to those who work well. But this is what we say, that good works are meritorious.
There are other places, wherever the name of worth is found. For what we call “to merit,” the Greeks say axiousthai — that is, to be worthy; and merit they call axia. And these words are frequently had in the Scriptures, as 2 Thessalonians 1: That you may be counted worthy of the kingdom of God — in Greek, eis to kataxiothenai hymas tes basileias tou Theou, which could equally be rendered, “that you may merit the kingdom of God.” And Apocalypse 3: They shall walk with me in white, because they are worthy — that is, because they merit it. And chapter 16: Thou hast given them blood to drink, for they are worthy — that is, they merit punishment of this kind. In all these places, and very many others, is set that word by which the Greeks are wont to designate merit. Finally, there are very many testimonies of Scripture which in express words contain the name of reward. As Genesis 15: I am thy protector, and thy reward exceeding great. 2 Paralipomenon 15: Take courage therefore, for there shall be a reward for your work. Proverbs 11: To him that soweth justice there is a faithful reward. Wisdom 5: But the just shall live for evermore, and their reward is with the Lord. Ecclesiasticus 18: Be not afraid to be justified even to death, for the reward of God continueth for ever. Isaias 40: Behold the Lord God shall come, and his reward is with him. Matthew 5: Your reward is very great in heaven. 1 Corinthians 3: Every one shall receive his own reward. Apocalypse, last chapter: Behold, I come quickly, and my reward is with me. But reward and merit are relatives; for reward is rendered to merits, as grace is given freely. Therefore, since the reward of works is so often and so clearly called a reward, there ought to be no doubt that the works themselves, according to the manner of speaking of Scripture, are rightly called merits. Nor is it probable that in so many places there is always a hard catachresis, as Bucer says; for a catachresis, especially a hard one, could perhaps be tolerated in one or another place; but in so many places it would be plainly intolerable, and does injury to the Holy Spirit, who confirms that in so many places he used a most hard catachresis.
Show the Latin (Vives edition, OCR)
CAPUT II. Probatur ex Scripturis , opera justorum recte vocari merita. Quod igitur ad nomen meriti pertinet, non desunt testimonia sacrae Scripturae, ubi ejus¬ modi nomen vel aperte contineatur, vel unde facili negotio deducatur. Primum testimonium habetur Ecclesiastici cap. 40. Omnis misericordia faciet locum uni¬ cuique secundum meritum operum suorum (1). Respondet Calvinus, in Greco textu non ha¬ beri nomen meriti, sed solum xaroc £py«. At illud xaxa 1'pya, recte vertitur secundum me¬ ritum operum, vel pro merito, et dignitate operum. Quid enim est reddere secundum opera, nisi reddere sicut opera merentur? Quare non solum vetus interpres Ecclesia¬ stici, sed etiam S. Hieronymus, qui trium linguarum peritissimus erat, latine reddere solet per vocem Meriti, quod Ilebrcei, vel Graeci dicunt, juxta, vel secundum opera. Ut exempli causa, quod habetur Jud. xx. in Hebraeo et Graeco, ut possimus reddere con¬ tra Gabaa Benjamin, juxta omnem stulti¬ tiam, quam fecerunt in Israel. S. Hierony¬ mus vertit : « Ut possimus pugnare contixi Gabaa Benjamin, et reddere ei pro scelere quod meretur » Alius locus est in epist. ad Ilebr. cap. xiii. Beneficentise , et communionis nolite oblivisci, ta¬ libus enim hostiis promeretur Deus (2). Ubi passive usurpavit interpres vocem promere tur, sed alioqui rectissime vertit vocem Grae¬ cam: tij3pe<mcrat. Significat enim hoc verbum delectari, hilariter se habere, placari. Ita¬ que sensus est, talibus hostiis delectatur, sive placatur Deus, ut habet commentarius Chry- sost. vel talibus hostiis placetur Deo, ut ex¬ ponit OEcumenius. Calvinus fatetur, Aposto¬ lum dicere voluisse, tales hostias placere Deo, atque ci acceptas esse : et tamen negat, recte vocari merita. At certe propriissime dicimus latice, unum apud alterum mereri, et cum sibi obsti-ingere, qui facit aliquid, quod ei placeat, eumque delectet. Adde, quod verbum illud conjunctum cum voca¬ bulo, « hostiarum non solum significat, Deum delectari bonis operibus, sed etiam conciliari et induci ad benefaciendum iis, qui bene operantur. Hoc autem est quod di¬ cimus, opera bona esse meritoria. Alia loca sunt, ubicumque invenitur nomen dignitatis. Nam quod nos dicimus mereri, dicunt Greci ajjioucOgi, id est, dignum esse, et meritum vocant aSiav ; Haec autem verba frequenter habentur in Scripturis, ut II ad Thessalon. 4. Ut digni habeamini regno Dei (3). GraiCC est, st; ro xa"ra;i&>Qrjvai ujjta; t»i; j3a<r0.sta; xou (-)scj. Quod seque verti po¬ terat, ut vos mereamini regnum Dei. Et Apoc. cap. m. Ambulabunt mecum in albis quia digni sunt , id est, quoniam id meren¬ tur. Et cap. xvi. Dedisti eis sanguinem bibere , digni sunt enim (4), id est, ejusmodi poenam merentur. In his omnibus locis, aliisque per¬ multis, ponitur illa vox, qua Graeci meritum designare solent. Denique plurima sunt testimonia Scriptu- rte, quae disertis verbis continent nomen mercedis. Lt Gen. xv. Ego protector tuus sum, et merces tua magna nimis. II Paral. xv. I os ergo confortamini, erit enim merces operi vestro. Prov. n. Seminanti justitiam merces fidelis. Sap. v. Justi autem in perpetuum vi¬ vent, et apud Dominum est merces eorum. Ec¬ clesiastici, xvm. Nec verearis usque ad mortem (1) Eccl. XVI, ]*.. — (:) Ilcb. XIII, 46 ~ (3) li Thess. I, 5. — (4) Ap. III, 4; ibici. XVI, 0. CAPUT III. 345 justificari , quoniam merces Dei mane t in ;e ter¬ num. Isuke xl. Ecce Dominus veniet , et mer¬ ces ejus cum eo. Mattii, v. Merces vestra co¬ piosa est in coelis. I ad Corintli. in. L nusquis- que propriam merccdem accipiet. Apocal. ulliru. Ecce venio cito, et merces mea mccum est (1). At merces, ct meritum, relativa sunt : merces enim meritis redditur, sicut gratia gratis datur. Igitur cum tam saepe, et tam perspicue -praemium operum dicatur merces, dubium esse non debet, quin ipsa opera .se¬ cundum morem ldquendi Scriptura;, recte dicantur merita. Neque probabile est, in tot locis semper esse duram catachresim, ut dicit Bucerus : catachresis enim , praesertim dura, in uno aut alio loco fortasse tolerari posset : in tot autem locis plano intolerabilis esset, ct inju¬ riam facit Spiritui sancto, qui tot in locis durissima catachresi illum usum esse confir¬ mat.