XV. It is irrelevant to this subject, to allege the boasting of Paul,[47] that among the Corinthians he voluntarily receded from what, if he had chosen, he might have claimed as his right, and not only did what was incumbent on him to do, but afforded them his gratuitous services beyond the requisitions of duty. They ought to attend to the reason there assigned, that he acted thus, “lest he should hinder the gospel of Christ.”[48] For wicked and fraudulent teachers recommended themselves by this stratagem of liberality, by which they endeavoured, both to conciliate a favourable reception to their own pernicious dogmas, and to fix an odium on the gospel; so that Paul was necessitated either to endanger the doctrine of Christ, or to oppose these artifices. Now, if it be a matter of indifference to a Christian to incur an offence when he may avoid it, I confess that the apostle performed for the Lord a work of supererogation; but if this was justly required of a prudent minister of the gospel, I maintain that he did what was his duty to do. Even if no such reason appeared, yet the observation of Chrysostom is always true—that all that we have is on the same tenure as the possessions of slaves, which the law pronounces to be the property of their masters. And Christ has clearly delivered the same truth in the parable, where he inquires whether we thank a servant, when he returns home in the evening, after the various labours of the day.[49] But it is possible that he may have laboured with greater diligence than we had ventured to require. This may be granted; yet he has done no more than, by the condition of servitude, he was under an obligation to do; since he belongs to us, with all the ability he has. I say nothing of the nature of the supererogations which these men wish to boast of before God; for they are contemptible trifles, which he has never commanded, which he does not approve, nor, when they render up their account to him, will he accept them. We cannot admit that there are any works of supererogation, except such as those of which it is said by the prophet, “Who hath required this at your hand?”[50] But let them remember the language of another passage respecting these things: “Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not?”[51] It is easy, indeed, for these idle doctors to dispute concerning these things in easy chairs; but when the Judge of all shall ascend the judgment seat, all such empty notions must vanish away. The object of our inquiries ought to be, what plea we may bring forward with confidence at his tribunal, not what we can invent in schools and cloisters.