benefit, if we neither arrogate more than is given us, nor defraud our benefactor of his due praise; but, on the contrary, conduct ourselves in such a manner, that what he has conferred on us may appear, as it were, to continue with himself. If this moderation ought to be observed towards men, let every one examine and consider what is due to God. IV. I know that the sophists abuse some texts in order to prove that the term _merit_ is found in the Scriptures with reference to God. They cite a passage from Ecclesiasticus: “Mercy shall make place for every man according to the merit of his works.”[66] And from the Epistle to the Hebrews: “To do good, and to communicate, forget not; for with such sacrifices men merit of God.”[67] My right to reject the authority of Ecclesiasticus I at present relinquish; but I deny that they faithfully cite the words of the writer of Ecclesiasticus, whoever he might be; for in the Greek copy it is as follows: Παση ελεημοσυνη ποιησει τοπον· ἑκαστος γαρ κατα τα εργα αυτου εὑρησει. “He shall make place for every mercy; and every man shall find according to his works.” And that this is the genuine reading, which is corrupted in the Latin version, appears both from the complexion of the words themselves and from the preceding context. In the passage quoted from the Epistle to the Hebrews, there is no reason why they should endeavour to insnare us by a single word, when the apostle’s words in the Greek imply nothing more than that “with such sacrifices God is well pleased.” This alone ought to be abundantly sufficient to repress and subdue the insolence of our pride, that we transgress not the scriptural rule by ascribing any dignity to human works. Moreover, the doctrine of the Scripture is, that our good works are perpetually defiled with many blemishes, which might justly offend God and incense him against us; so far are they from being able to conciliate his favour, or to excite his beneficence towards us; yet that, because in his great mercy he does not examine them according to the rigour of his justice, he accepts them as though they were immaculately pure, and therefore rewards them, though void of all merit, with infinite blessings both in this life and in that which is to come. For I cannot admit the distinction laid down by some, who are otherwise men of learning and piety, that good works merit the graces which are conferred on us in this life, and that eternal salvation is the reward of faith alone; because the Lord almost always places the reward of labours and the crown of victory in heaven. Besides, to ascribe the accumulation of graces upon graces, given us by the Lord, to the merit of works, in such a manner as to detract it from grace, is contrary to the doctrine of the Scripture. For though Christ says, that “to every one that hath shall be given,” and that “the good and faithful servant, who hath been faithful over a few things, shall be made ruler over many