CHAPTER 18. THE RIGHTEOUSNESS OF WORKS IMPROPERLY INFERRED FROM REWARDS.
There are three divisions in this chapter,--I. A solution of two general objections which are urged in support of justification by works. First, That God will render to every one according to his works, sec. 1. Second, That the reward of works is called eternal, sec. 2ñ6. II. Answer to other special objections derived from the former, and a perversion of passages of Scripture, sec. 6ñ9. III. Refutation of the sophism that faith itself is called a work, and, therefore, justification by it is by works, sec. 10.
1. Two general objections. The former solved and explained. What meant by the term working.
2. Solution of the second general objection. 1. Works not the cause of salvation. This shown from the name and nature of inheritance. 2. A striking example that the Lord rewards the works of believers with blessings which he had promised before the works were thought of.
3. First reason why eternal life said to be the reward of works. This confirmed by passages of Scripture. The concurrence of Ambrose. A rule to be observed. Declarations of Christ and an Apostle.
4. Other four reasons. Holiness the way to the kingdom, not the cause of obtaining it. Proposition of the Sophists.
5. Objection that God crowns the works of his people. Three answers from Augustine. A fourth from Scripture.
6. First special objection--viz. that we are ordered to lay up treasure in heaven. Answer, showing in what way this can be done.
7. Second objection--viz. that the righteous enduring affliction are said to be worthy of the kingdom of heaven. Answer. What meant by righteousness.
8. A third objection founded on three passages of Paul. Answer.
9. Fourth objection founded on our Savior's words, "If ye would enter into life, keep the commandments." Answer, giving an exposition of the passage.
10. Last objection--viz. that faith itself is called a work. Answer--it is not as a work that faith justifies.
1. LET us now proceed to those passages which affirm that God will render to every one according to his deeds. Of this description are the following: "We must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he has done, whether it be good or bad;" "Who will render to every man according to his deeds: to them who by patient continuance in well-doing seek for glory, and honor, and immortality, eternal life;" but "tribulation and anguish upon every soul of man that does evil;" "They that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation;" "Come, ye blessed of my Father;" "For I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink," &c. To these we may add the passages which describe eternal life as the reward of works, such as the following: "The recompense of a man's hands shall be rendered unto him;" "He that feareth the commandment shall be rewarded;" "Rejoice and be exceeding glad, for great is your reward in heaven;" "Every man shall receive his own rewards according to his own labour." The passages in which it is said that God will reward every man according to his works are easily disposed of. For that mode of expression indicates not the cause but the order of sequence. Now, it is beyond a doubt that the steps by which the Lord in his mercy consummates our salvation are these, "Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified" (Rom. 8:30). But though it is by mercy alone that God admits his people to life, yet as he leads them into possession of it by the course of good works, that he may complete his work in them in the order which he has destined, it is not strange that they are said to be crowned according to their works, since by these doubtless they are prepared for receiving the crown of immortality. Nay, for this reason they are aptly said to work out their own salvation (Phil. 2:12), while by exerting themselves in good works they aspire to eternal life, just as they are elsewhere told to labour for the meat which perisheth not (John 6:27), while they acquire life for themselves by believing in Christ; and yet it is immediately added, that this meat "the Son of man shall give unto you." Hence it appears, that working is not at all opposed to grace, but refers to pursuit, and, therefore, it follows not that believers are the authors of their own salvation, or that it is the result of their works. What then? The moment they are admitted to fellowship with Christ, by the knowledge of the gospel, and the illumination of the Holy Spirit, their eternal life is begun, and then He which has begun a good work in them "will perform it until the day of Jesus Christ," (Phil. 1:6). And it is performed when in righteousness and holiness they bear a resemblance to their heavenly Father, and prove that they are not degenerate sons.
2. There is nothing in the term reward to justify the inference that our works are the cause of salvation. First, let it be a fixed principle in our hearts, that the kingdom of heaven is not the hire of servants, but the inheritance of sons (Eph. 1:18); an inheritance obtained by those only whom the Lord has adopted as sons, and obtained for no other cause than this adoption, "The son of the bond-women shall not be heir with the son of the free-woman," (Gal. 4:30). And hence in those very passages in which the Holy Spirit promises eternal glory as the reward of works, by expressly calling it an inheritance, he demonstrates that it comes to us from some other quarter. Thus Christ enumerates the works for which he bestows heaven as a recompense, while he is calling his elect to the possession of it, but he at the same time adds, that it is to be possessed by right of inheritance (Mt. 25:34). Paul, too, encourages servants, while faithfully doing their duty, to hope for reward from the Lord, but adds, "of the inheritance," (Col. 3:24). You see how, as it were, in formal terms they carefully caution us to attribute eternal blessedness not to works, but to the adoption of God. Why, then, do they at the same time make mention of works? This question will be elucidated by an example from Scripture (Gen. 15:5; 17:1). Before the birth of Isaac, Abraham had received promise of a seed in whom all the families of the earth should be blessed; the propagation of a seed that for number should equal the stars of heaven, and the sand of the sea, &c. Many years after he prepares, in obedience to a divine message, to sacrifice his son. Having done this act of obedience, he receives the promise, "By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea-shore, and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice," (Gen. 22:16ñ18). What is it we hear? Did Abraham by his obedience merit the blessing which had been promised him before the precept was given? Here assuredly we see without ambiguity that God rewards the works of believers with blessings which he had given them before the works were thought of, there still being no cause for the blessings which he bestows but his own mercy.
3. And yet the Lord does not act in vain, or delude us when he says, that he renders to works what he had freely given previous to works. As he would have us to be exercised in good works, while aspiring to the manifestation, or, if I may so speak, the fruition of the things which he has promised, and by means of them to hasten on to the blessed hope set before us in heaven, the fruit of the promises is justly ascribed to those things by which it is brought to maturity. Both things were elegantly expressed by the Apostle, when he told the Colossians to study the offices of charity, "for the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel," (Col. 1:5). For when he says that the gospel informed them of the hope which was treasured up for them in heaven, he declares that it depends on Christ alone, and not at all upon works. With this accords the saying of Peter, that believers "are kept by the power of God through faith unto salvation, ready to be revealed in the last time," (1 Pet. 1:5). When he says that they strive on account of it, he intimates that believers must continue running during the whole course of their lives in order that they may attain it. But to prevent us from supposing that the reward which is promised becomes a kind of merit, our Lord introduced a parable, in which he represented himself as a householder, who sent all the laborers whom he met to work in his vineyard, some at the first hour of the day, others at the second, others at the third, some even at the eleventh; at evening he paid them all alike. The interpretation of this parable is briefly and truly given by that ancient writer (whoever he was) who wrote the book De Vocatione Gentium, which goes under the name of Ambrose. I will give it in his words rather than my own: "By means of this comparison, our Lord represented the many various modes of calling as pertaining to grace alone, where those who were introduced into the vineyard at the eleventh hour and made equal to those who had toiled the whole day, doubtless represent the case of those whom the indulgence of God, to commend the excellence of grace, has rewarded in the decline of the day and the conclusion of life; not paying the price of labor, but shedding the riches of his goodness on those whom he chose without works; in order that even those who bore the heat of the day, and yet received no more than those who came last, may understand that they received a gift of grace, not the hire of works," (Lib. 1, cap. 5). Lastly, it is also worthy of remark, that in those passages in which eternal life is called the reward of works, it is not taken simply for that communion which we have with God preparatory to a blessed immortality, when with paternal benevolence he embraces us in Christ, but for the possession, or, as it is called, the fruition of blessedness, as the very words of Christ express it, "in the world to come eternal life," (Mark 10:30), and elsewhere, "Come, ye blessed of my Father, inherit the kingdom," &c. (Mt. 25:34). For this reasons also, Paul gives the name of adoption to that revelation of adoption which shall be made at the resurrection; and which adoption he afterwards interprets to mean, the redemption of our body (Rom. 8:23). But, otherwise, as alienation from God is eternal death,--so when man is received into favor by God that he may enjoy communion with him and become one with him, he passes from death unto life. This is owing to adoption alone. Although after their manner they pertinaciously urge the term reward, we can always carry them back to the declaration of Peter, that eternal life is the reward of faith (1 Pet. 1:9).
4. Let us not suppose, then, that the Holy Spirit, by this promise, commends the dignity of our works, as if they were deserving of such a reward. For Scripture leaves us nothing of which we may glory in the sight of God. Nay, rather its whole object is to repress, humble, cast down, and completely crush our pride. But in this way help is given to our weakness, which would immediately give way were it not sustained by this expectation, and soothed by this comfort. First, let every man reflect for himself how hard it is not only to leave all things, but to leave and abjure one's self. And yet this is the training by which Christ initiates his disciples, that is, all the godly. Secondly, he thus keeps them all their lifetime under the discipline of the cross, lest they should allow their heart to long for or confide in present good. In short, his treatment is usually such, that wherever they turn their eyes, as far as this world extends, they see nothing before them but despair; and hence Paul says "If in this life only we have hope in Christ, we are of all men most miserable," (1 Cor. 15:19). That they may not fail in these great straits, the Lord is present reminding them to lift their head higher and extend their view farther, that in him they may find a happiness which they see not in the world: to this happiness he gives the name of reward, hire, recompense, not as estimating the merit of works, but intimating that it is a compensation for their straits, sufferings, and affronts, &c. Wherefore, there is nothing to prevent us from calling eternal life a recompense after the example of Scripture, because in it the Lord brings his people from labour to quiet, from affliction to a prosperous and desirable condition, from sorrow to joy, from poverty to affluence, from ignominy to glory; in short, exchanges all the evils which they endured for blessings. Thus there will be no impropriety in considering holiness of life as the way, not indeed the way which gives access to the glory of the heavenly kingdom; but a way by which God conducts his elect to the manifestation of that kingdom, since his good pleasure is to glorify those whom he has sanctified (Rom. 8:30). Only let us not imagine that merit and hire are correlative terms, a point on which the Sophists absurdly insist, from not attending to the end to which we have adverted. How preposterous is it when the Lord calls us to one end to look to another? Nothing is clearer than that a reward is promised to good works, in order to support the weakness of our flesh by some degree of comfort; but not to inflate our minds with vain glory. He, therefore, who from merit infers reward, or weighs works and reward in the same balance, errs very widely from the end which God has in view.
5. Accordingly, when the Scripture speaks of "a crown of righteousness which God the righteous Judge shall give" "at that day," (2 Tim. 4:8), I not only say with Augustine, "To whom could the righteous Judge give the crown if the merciful Father had not given grace, and how could there have been righteousness but for the precedence of grace which justified the ungodly? how could these be paid as things due were not things not due previously given?" (August. ad Valent. de Grat. et Lib. Art.); but I also add, how could he impute righteousness to our works, did not his indulgence hide the unrighteousness that is in them? How could he deem them worthy of reward, did he not with boundless goodness destroy what is unworthy in them? Augustine is wont to give the name of grace to eternal life, because, while it is the recompense of works, it is bestowed by the gratuitous gifts of God. But Scripture humbles us more, and at the same time elevates us. For besides forbidding us to glory in works, because they are the gratuitous gifts of God, it tells us that they are always defiled by some degrees of impurity, so that they cannot satisfy God when they are tested by the standard of his justice; but that lest our activity should be destroyed, they please merely by pardon. But though Augustine speaks somewhat differently from us, it is plain from his words that the difference is more apparent than real. After drawing a contrast between two individuals the one with a life holy and perfect almost to a miracle; the other honest indeed, and of pure morals, yet not so perfect as not to leave much room for desiring better, he at length infers, "He who seems inferior in conduct, yet on account of the true faith in God by which he lives (Hab. 2:4), and in conformity to which he accuses himself in all his faults, praises God in all his good works, takes shame to himself, and ascribes glory to God, from whom he receives both forgiveness for his sins, and the love of well-doing, the moment he is set free from this life is translated into the society of Christ. Why, but just on account of his faith? For though it saves no man without works (such faith being reprobate and not working by love), yet by means of it sins are forgiven; for the just lives by faith: without it works which seem good are converted into sins," (August. ad Bonifac., Lib. 3, c. 5). Here he not obscurely acknowledges what we so strongly maintains that the righteousness of good works depends on their being approved by God in the way of pardon.
6. In a sense similar to the above passages our opponents quote the following: "Make to yourselves friends of the mammon of unrighteousness; that when ye fail, they may receive you into everlasting habitations," (Luke 16:9). "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy: that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life," (1 Tim. 6:17ñ19). For the good works which we enjoy in eternal blessedness are compared to riches. I answer, that we shall never attain to the true knowledge of these passages unless we attend to the scope of the Spirit in uttering them. If it is true, as Christ says, "Where your treasure is, there will your heart be also," (Mt. 6:21), then, as the children of the world are intent on providing those things which form the delight of the present life, so it is the duty of believers, after they have learned that this life will shortly pass away like a dream, to take care that those things which they would truly enjoy be transmitted thither where their entire life is to be spent. We must, therefore, do like those who begin to remove to any place where they mean to fix their abode. As they send forward their effects, and grudge not to want them for a season, because they think the more they have in their future residence, the happier they are; so, if we think that heaven is our country, we should send our wealth thither rather than retain it here, where on our sudden departure it will be lost to us. But how shall we transmit it? By contributing to the necessities of the poor, the Lord imputing to himself whatever is given to them. Hence that excellent promise, "He that has pity on the poor lendeth to the Lord," (Prov. 19:17; Mt. 25:40); and again, "He which soweth bountifully shall reap also bountifully," (2 Cor. 9:6). What we give to our brethren in the exercise of charity is a deposit with the Lord, who, as a faithful depositary, will ultimately restore it with abundant interest. Are our duties, then, of such value with God that they are as a kind of treasure placed in his hand? Who can hesitate to say so when Scripture so often and so plainly attests it? But if any one would leap from the mere kindness of God to the merit of works, his error will receive no support from these passages. For all you can properly infer from them is the inclination on the part of God to treat us with indulgence. For, in order to animate us in well-doing, he allows no act of obedience, however unworthy of his eye, to pass unrewarded.
7. But they insist more strongly on the words of the apostle when, in consoling the Thessalonians under their tribulations, he tells them that these were sent, "that ye may be counted worthy of the kingdom of God, for which ye also suffer; seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels," (2 Thess. 1:6ñ7). The author of the Epistle to the Hebrews says, "God is not unrighteous to forget your work and labour of love, which ye have showed towards his name, in that ye have ministered to the saints, and do minister," (Heb. 6:10). To the former passage I answer, that the worthiness spoken of is not that of merit, but as God the Father would have those whom he has chosen for sons to be conformed to Christ the first born, and as it behaved him first to suffer, and then to enter into his glory, so we also, through much tribulation, enter the kingdom of heaven. Therefore, while we suffer tribulation for the name of Christ, we in a manner receive the marks with which God is wont to stamp the sheep of his flock (Gal. 6:17). Hence we are counted worthy of the kingdom of God, because we bear in our body the marks of our Lord and Master, these being the insignia of the children of God. In this sense are we to understand the passages: "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body," (2 Cor. 4:10). "That I may know him and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death," (Phil. 3:10). The reason which is subjoined is intended not to prove any merit, but to confirm our hope of the kingdom of God; as if he had said, As it is befitting the just judgment of God to take vengeance on your enemies for the tribulation which they have brought upon you, so it is also befitting to give you release and rest from these tribulations. The other passage, which speaks as if it were becoming the justice of God not to overlook the services of his people, and almost insinuates that it were unjust to forget them, is to be thus explained: God, to arouse us from sloth, assures us that every labour which we undertake for the glory of his name shall not be in vain. Let us always remember that this promise, like all other promises, will be of no avail unless it is preceded by the free covenant of mercy, on which the whole certainty of our salvation depends. Trusting to it, however, we ought to feel secure that however unworthy our services, the liberality of God will not allow them to pass unrewarded. To confirm us in this expectation, the Apostle declares that God is not unrighteous; but will act consistently with the promise once given. Righteousness, therefore, refers rather to the truth of the divine promise than to the equity of paying what is due. In this sense there is a celebrated saying of Augustine, which, as containing a memorable sentiment, that holy man declined not repeatedly to employ, and which I think not unworthy of being constantly remembered: "Faithful is the Lord, who has made himself our debtor, not by receiving any thing from us, but by promising us all things," (August. in Ps. 32, 109, et alibi).
8. Our opponents also adduce the following passages from Paul: "Though I have all faith, so that I could remove mountains, and have not charity, I am nothing," (1 Cor. 13:2). Again, "Now abideth faith, hope, charity, these three; but the greatest of these is charity," (1 Cor. 13:13). "Above all these things put on charity, which is the bond of perfectness," (Col. 3:14). From the two first passages our Pharisees contend that we are justified by charity rather than by faith, charity being, as they say, the better virtue. This mode of arguing is easily disposed of I have elsewhere shown that what is said in the first passage refers not to true faith. In the second passage we admit that charity is said to be greater than true faith, but not because charity is more meritorious, but because it is more fruitful, because it is of wider extent, of more general service, and always flourishes, whereas the use of faith is only for a time. If we look to excellence, the love of God undoubtedly holds the first place. Of it, however, Paul does not here speak; for the only thing he insists on is, that we should by mutual charity edify one another in the Lord. But let us suppose that charity is in every respect superior to faith, what man of sound judgment, nay, what man with any soundness in his brain, would argue that it therefore does more to justify? The power of justifying which belongs to faith consists not in its worth as a work. Our justification depends entirely on the mercy of God and the merits of Christ: when faith apprehends these, it is said to justify. Now, if you ask our opponents in what sense they ascribe justification to charity, they will answer, Being a duty acceptable to God, righteousness is in respect of its merit imputed to us by the acceptance of the divine goodness. Here you see how beautifully the argument proceeds. We say that faith justifies not because it merits justification for us by its own worth, but because it is an instrument by which we freely obtain the righteousness of Christ. They overlooking the mercy of God, and passing by Christ, the sum of righteousness, maintain that we are justified by charity as being superior to faith; just as if one were to maintain that a king is fitter to make a shoe than a shoemaker, because the king is infinitely the superior of the two. This one syllogism is ample proof that all the schools of Sorbonne have never had the slightest apprehension of what is meant by justification by faith. Should any disputant here interpose, and ask why we give different meanings to the term faith as used by Paul in passages so near each other, I can easily show that I have not slight grounds for so doing. For while those gifts which Paul enumerates are in some degree subordinate to faith and hope, because they relate to the knowledge of God, he by way of summary comprehends them all under the name of faith and hope; as if he had said, Prophecy and tongues, and the gift of interpreting, and knowledge, are all designed to lead us to the knowledge of God. But in this life it is only by faith and hope that we acknowledge God. Therefore, when I name faith and hope, I at the same time comprehend the whole. "Now abideth faith, hope, charity, these three;" that is, how great soever the number of the gifts, they are all to be referred to them; but "the greatest of these is charity." From the third passage they infer, If charity is the bond of perfection, it must be the bond of righteousness, which is nothing else than perfection. First, without objecting that the name of perfection is here given by Paul to proper union among the members of a rightly constituted church, and admitting that by charity we are perfected before God, what new result do they gain by it? I will always object in reply, that we never attain to that perfection unless we fulfill all the parts of charity; and will thence infer, that as all are most remote from such fulfillment, the hope of perfection is excluded.
9. I am unwilling to discuss all the things which the foolish Sorbonnists have rashly laid hold of in Scripture as it chanced to come in their way, and throw out against us. Some of them are so ridiculous, that I cannot mention them without laying myself open to a charge of trifling. I will, therefore, conclude with an exposition of one of our Savior's expressions with which they are wondrously pleased. When the lawyer asked him, "Good Master, what good thing shall I do, that I may have eternal life?" he answers, "If thou wilt enter into life, keep the commandments," (Mt. 19:16, 17). What more (they ask) would we have, when the very author of grace bids us acquire the kingdom of heaven by the observance of the commandments? As if it were not plain that Christ adapted his answers to the characters of those whom he addressed. Here he is questioned by a Doctor of the Law as to the means of obtaining eternal life; and the question is not put simply, but is, What can men do to attain it? Both the character of the speaker and his question induced our Lord to give this answer. Imbued with a persuasion of legal righteousness, the lawyer had a blind confidence in works. Then all he asked was, what are the works of righteousness by which salvation is obtained? Justly, therefore, is he referred to the law, in which there is a perfect mirror of righteousness. We also distinctly declare, that if life is sought in works, the commandments are to be observed. And the knowledge of this doctrine is necessary to Christians; for how should they retake themselves to Christ, unless they perceived that they had fallen from the path of life over the precipice of death? Or how could they understand how far they have wandered from the way of life unless they previously understand what that way is? Then only do they feel that the asylum of safety is in Christ when they see how much their conduct is at variance with the divine righteousness, which consists in the observance of the law. The sum of the whole is this, If salvation is sought in works, we must keep the commandments, by which we are instructed in perfect righteousness. But we cannot remain here unless we would stop short in the middle of our course; for none of us is able to keep the commandments. Being thus excluded from the righteousness of the law, we must retake ourselves to another remedy--viz. to the faith of Christ. Wherefore, as a teacher of the law, whom our Lord knew to be puffed up with a vain confidence in works, was here directed by him to the law, that he might learn he was a sinner exposed to the fearful sentence of eternal death; so others, who were already humbled with this knowledge, he elsewhere solaces with the promise of grace, without making any mention of the law. "Come unto me, all ye that labour and are heavy laden, and I will give you rest." "Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls," (Mt. 11:28, 29).
10. At length, after they have wearied themselves with perverting Scripture, they have recourse to subtleties and sophisms. One cavil is, that faith is somewhere called a work (John 6:29); hence they infer that we are in error in opposing faith to works; as if faith, regarded as obedience to the divine will, could by its own merit procure our justification, and did not rather, by embracing the mercy of God, thereby seal upon our hearts the righteousness of Christ, which is offered to us in the preaching of the gospel. My readers will pardon me if I stay not to dispose of such absurdities; their own weakness, without external assault, is sufficient to destroy them. One objection, however, which has some semblance of reason, it will be proper to dispose of in passing, lest it give any trouble to those less experienced. As common sense dictates that contraries must be tried by the same rule, and as each sin is charged against us as unrighteousness, so it is right (say our opponents) that each good work should receive the praise of righteousness. The answer which some give, that the condemnation of men proceeds on unbelief alone, and not on particular sins does not satisfy me. I agree with them, indeed, that infidelity is the fountain and root of all evil; for it is the first act of revolt from God, and is afterwards followed by particular transgressions of the law. But as they seem to hold, that in estimating righteousness and unrighteousness, the same rule is to be applied to good and bad works, in this I dissent from them. The righteousness of works consists in perfect obedience to the law. Hence you cannot be justified by works unless you follow this straight line (if I may so call it) during the whole course of your life. The moment you decline from it you have fallen into unrighteousness. Hence it appears, that righteousness is not obtained by a few works, but by an indefatigable and inflexible observance of the divine will. But the rule with regard to unrighteousness is very different. The adulterer or the thief is by one act guilty of death, because he offends against the majesty of God. The blunder of these arguers of ours lies here: they attend not to the words of James, "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill," &c. (James 2:10, 11). Therefore, it should not seem absurd when we say that death is the just recompense of every sin, because each sin merits the just indignation and vengeance of God. But you reason absurdly if you infer the converse, that one good work will reconcile a man to God notwithstanding of his meriting wrath by many sins.
Mt. 16:27; 2 Cor. 5:10; Rom. 2:6; John 5:29; Mt. 25:34; Prov. 12:14; 13:13; Mt. 5:12; Luke 6:23; 1 Cor. 3:8.
French, "mais seulement emporte zele et estude;"--but only imports zeal and study.
French, "Pource que c'est un Docteur ancien, j'aime mieux user de ses paroles que des miennes;"--Because he is an ancient Doctor, I prefer making use of his words rather than my own.
The French adds, "C'est [yacute] dire, en misericorde, et non pas en jugement;"--that is to say, in mercy, and not in judement.
French, "Mais si quelcun pour obscurcir la benignitÈ de Dieu veut establir la dignitÈ des úuvres;"--but if any one to obscure the benignity of God would establish the dignity of works.
See Calvin's Answer to Sadolet, who had said that chairty is the first and principal cause of our salvation.
French, "Mais touchant ce qu'ils semblent advis contrepoiser en une mesme balance les bonnes úuvres et les mauvaises, pour estimer la justice ou l'injustice de l'homme, en cela je suis contreint de leur repugner."--But as they seem disposed to put good and bad works into the opposite scales of the same balance, in order to estimate the righteousness or unrighteousness of man, in this I am forced to dissent from them.