<blockquote><font size=1>In reply to:</font><hr><p>Trent States: "If any one saith, that the good works of one that is justified are in such manner the gifts of God, that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ...does not truly merit increase of grace, eternal life, and the attainment of that eternal life, -- if so be , however, that he depart in grace, -- and also an increase of glory: let him be anathema." <p><hr></blockquote><p><br><br>Hi Scott,<br><br>I think we might be about done. When one seems as willing as you to deny the plain meaning of language there's not a whole lot more I can do. Proof is not persuasion.<br><br>Trent states that man must merit eternal life, and not just the rewards that are credited to those who obtain eternal life. For some reason, however, you have chosen to spin the plain meaning of Trent and reduce it to the notion that man only merits rewards. You stated that the "increase is in the benefits / rewards one might receive in 'eternal life.'" However, the portion of the canon to which I have referred is not speaking of the rewards that one might obtain in addition to eternal life, but rather it speaks to that which is attained -- eternal life itself! <br><br>Whereas you say that man may merit the "rewards one might receive in 'eternal life'" but not eternal life, Trent states that man must "truly merit increase of grace, eternal life, and the attainment of that eternal life..."<br><br>Your whole argument falls back on the idea that man is initially justified apart from works. From this premise you then wish to conclude that man does not attain eternal life by works and merit since he is already in a state of grace. Accordingly, you reason that the works performed by those in a state of grace must therefore only be associated with the rewards reckoned to the justified in glory. Said works must never be considered the grounds by which one may enter into glory. <br><br>Scott, what I believe you have either failed to grasp or refused to admit is that Trent teaches that man's works (wrougth in Christ by grace) are the basis of his meritorious standing before God. In pristrine Roman Catholic dogma anyone who is initially justified through baptism (by the working of the works) must then by grace "truly merit increase of grace, eternal life, and the attainment of that eternal life." <br><br>Scott, your issue would seem to be with Roman Catholicism not individual Protestants. You may have the last word on the matter.<br><br>Still hopeful,<br><br>Ron