Secondly, the doctrine of the adversaries leaves consciences in doubt, so that they never can be pacified, because the Law always accuses us, even in good works. For always the flesh lusteth against the Spirit, Gal. 5, 17. How, therefore, will conscience here have peace without faith, if it believe that, not for Christ's sake, but for the sake of one's own work, it ought now to please God? What work will it find, upon what will it firmly rely as worthy of eternal life, if, indeed, hope ought to originate from merits? Against these doubts Paul says, Rom. 5, 1: Being justified by faith, we have peace with God; we ought to be firmly convinced that for Christ's sake righteousness and eternal life are granted us. And of Abraham he says Rom. 4, 18: Against hope he believed in hope. Thirdly, how will conscience know when by the inclination of this habit of love, a work has been done of which it may affirm that it merits _grace de condigno_? But it is only to elude the Scriptures that this very distinction has been devised, namely, that men merit at one time _de congruo_ and at another time _de condigno_, because, as we have above said, the intention of the one who works does not distinguish the kinds of merit; but hypocrites, in their security, think simply their works are worthy, and that for this reason they are accounted righteous. On the other hand, terrified consciences doubt concerning all works, and for this reason are continually seeking other works. For this is what it means to _merit de congruo_, namely to doubt and, without faith, to work, until despair takes place. In a word, all that the adversaries teach in regard to this matter is full of errors and dangers.