β) There is a second group of very eminent theologians, including Suarez,(1292) Vasquez,(1293) De Lugo, and Ballerini, who hold that, to be meritorious, the good works of a just man, who has habitual charity, need only conform to the divine law, no special motive being required. These writers base their teaching on the Tridentine decree which says: “For this is that crown of justice which the Apostle declared was, after his fight and course, laid up for him, to be rendered to him by the Just Judge, and not only to him, but also to all that love His coming. For, whereas Jesus Christ Himself continually infuses His virtue into the said justified,—as the head into the members and the vine into the branches,—and this virtue always precedes, and accompanies, and follows their good works, which without it could not in any wise be pleasing and meritorious before God (can. 2), we must believe that nothing further is wanting to the justified to prevent their being accounted to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life, and to have truly merited eternal life, to be obtained also in its [due] time, if so be, however, that they depart in grace.”(1294) This teaching is in harmony with Scripture. The Bible nowhere requires an act of charity to make good works meritorious for Heaven. In the “eight beatitudes”(1295) our Lord Himself promises eternal glory for works which are not all works of charity, nor even dictated by charity, either formal or virtual. When He was asked: “Master, what good shall I do that I may have life everlasting?”(1296) he did not answer with Bellarmine: “Steep all thy works in the motive of charity,” but declared: “If thou wilt enter into life, keep the commandments.”(1297) And when requested to specify, He simply cited the ordinary precepts of the Decalogue.(1298) We also know that at the Last Judgment He will receive the elect into the “kingdom of His Father” solely in consideration of the works of mercy they have done.(1299) Theological reasoning lends its support to this view. If good works performed without the motive of charity were not supernaturally meritorious, this would be attributable to one of three causes. Either the just would sin by doing good; or good works performed without charity would not be deserving of eternal beatitude; or, finally, there would be no strict equality between service and reward. All three of these suppositions are untenable. The first would lead to Bajanism or Jansenism.(1300) The second and third overlook the fact that the requisite proportion (_condignitas_) between service and reward is furnished by sanctifying grace or habitual charity, which, as _deificatio_, adoptive sonship, and union with the Holy Ghost, actually supplies that for which the _motivum caritatis_ is demanded.