35. For I was hungry. If Christ were now speaking of the cause of our salvation, the Papists could not be blamed for inferring that we merit eternal life by good works; but as Christ had no other design than to exhort his people to holy and upright conduct, it is improper to conclude from his words what is the value of the merits of works. With regard to the stress which they lay on the word for, as if it pointed out the cause, it is a weak argument; for we know that, when eternal life is promised to the righteous, the word for does not always denote a cause, but rather the order of procedure. (173) But we have another reply to offer, which is still more clear; for we do not deny that a reward is promised to good works, but maintain that it is a reward of grace, because it depends on adoption. Paul boasts (2 Timothy 4:8) that a crown of righteousness is laid up for him; but whence did he derive that confidence but because he was a member of Christ, who alone is heir of the heavenly kingdom? He openly avows that the righteous Judge will give to him that crown; but whence did he obtain that prize but because by grace he was adopted, and received that justification of which we are all destitute? We must therefore hold these two principles, first, that believers are called to the possession of the kingdom of heaven, so far as relates to good works, not because they deserved them through the righteousness of works, or because their own minds prompted them to obtain that righteousness, but because God justifies those whom he previously elected, (Romans 8:30.) Secondly, although by the guidance of the Spirit they aim at the practice of righteousness, yet as they never fulfill the law of God, no reward is due to them, but the term reward is applied to that which is bestowed by grace.
Christ does not here specify every thing that belongs to a pious and holy life, but only, by way of example, refers to some of the duties of charity, by which we give evidence that we fear God. For though the worship of God is more important than charity towards men, and though, in like manner, faith and supplication are more valuable than alms, yet Christ had good reasons for bringing forward those evidences of true righteousness which are more obvious. If a man were to take no thought about God, and were only to be beneficent towards men, such compassion would be of no avail to him for appeasing God, who had all the while been defrauded of his right. Accordingly, Christ does not make the chief part of righteousness to consist in alms, but, by means of what may be called more evident signs, shows what it is to live a holy and righteous life; as unquestionably believers not only profess with the mouth, but prove by actual performances, that they serve God.
Most improperly, therefore, do fanatics, under the pretext of this passage, withdraw from hearing the word, and from observing the Holy Supper, and from other spiritual exercises; for with equal plausibility might they set aside faith, and bearing the cross, and prayer, and chastity. But nothing was farther from the design of Christ than to confine to a portion of the second table of the Law that rule of life which is contained in the two tables. The monks and other noisy talkers had as little reason to imagine that there are only six works of mercy, because Christ does not mention any more; as if it were not obvious, even to children, that he commends, by means of a synacdoche, all the duties of charity. For to comfort mourners, to relieve those who are unjustly oppressed, to aid simple-minded men by advice, to deliver wretched persons from the jaws of wolves, are deeds of mercy not less worthy of commendation than to clothe the naked or to feed the hungry.
But while Christ, in recommending to us the exercise of charity, does not exclude those duties which belong to the worship of God, he reminds his disciples that it will be an authentic evidence of a holy life, if they practice charity, agreeably to those words of the prophet,
I choose mercy, and not sacrifice, (Hosea 6:6;)
the import of which is, that hypocrites, while they are avaricious, and cruel, and deceitful, and extortioners, and haughty, still counterfeit holiness by an imposing array of ceremonies. Hence also we infer, that if we desire to have our life approved by the Supreme Judge, we must not go astray after our own inventions, but must rather consider what it is that He chiefly requires from us. For all who shall depart from his commandments, though they toil and wear themselves out in works of their own contrivance, will hear it said to them at the last day, Who
hath required those things at your hands? (Isaiah 1:12.)
(173) “ Elle ne touche pas tousjours la cause et le fondement de salut, mais plustost l’ordre et la procedure que Dieu y tient;” — “it does not always refer to the cause and foundation of salvation, but rather to the order and procedure which God observes in regard to it.”