declares that he had been rewarded for the purity of his hands, does not overlook that original source which I have mentioned: “He delivered me, because he delighted in me;”[139] where he commends the goodness of his cause, so as not to derogate from the gratuitous mercy which precedes all the gifts that originate from it. VI. And here it will be useful to remark, by the way, what difference there is between such forms of expression and the legal promises. By legal promises I intend, not all those which are contained in the books of Moses,—since in those books there likewise occur many evangelical ones,—but such as properly pertain to the ministry of the law. Such promises, by whatever appellation they may be distinguished, proclaim that a reward is ready to be bestowed, on condition that we perform what is commanded. But when it is said that “the Lord keepeth covenant and mercy with them that love him,” this rather designates the characters of his servants, who have faithfully received his covenant, than expresses the causes of his beneficence to them. Now, this is the way to prove it: As the Lord favours us with the hope of eternal life, in order that he may be loved, reverenced, and worshipped by us, therefore all the promises of mercy contained in the Scriptures are justly directed to this end, that we may revere and worship the Author of our blessings. Whenever, therefore, we hear of his beneficence to them who observe his laws, let us remember that the children of God are designated by the duty in which they ought always to be found; and that we are adopted as his children, in order that we may venerate him as our Father. Therefore, that we may not renounce the privilege of our adoption, we ought to aim at that which is the design of our vocation. On the other hand, however, we may be assured, that the accomplishment of God’s mercy is independent of the works of believers; but that he fulfils the promise of salvation to them whose vocation is followed by a correspondent rectitude of life, because in them who are directed by his Spirit to good works, he recognizes the genuine characters of his children. To this must be referred what is said of the citizens of the Church: “Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness,” &c.[140] And in Isaiah: “Who shall dwell with the devouring fire? He that walketh righteously, and speaketh uprightly,” &c.[141] For these passages describe, not the foundation which supports the faithful before God, but the manner in which their most merciful Father introduces them into communion with him, and preserves and confirms them in it. For as he detests sin, and loves righteousness, those whom he unites to him he purifies by his Spirit, in order to conform them to himself and his kingdom. Therefore, if it be inquired what is the first cause which gives the saints an entrance into the kingdom of God, and which makes