the contrary, is confirmed by it; since its influence appears the more extensive. But let us not suppose that works, subsequent to gratuitous justification, are so highly esteemed, that they succeed to the office of justifying men, or divide that office with faith. For unless justification by faith remain always unimpaired, the impurity of their works will be detected. Nor is there any absurdity in saying, that a man is so justified by faith, that he is not only righteous himself, but that even his works are accounted righteous beyond what they deserve. X. In this way we will admit, not only a partial righteousness of works, which our opponents maintain, but such as is approved by God, as though it were perfect and complete. A remembrance of the foundation on which it stands will solve every difficulty. For no work is ever acceptable, till it be received with pardon. Now, whence proceeds pardon, but from God’s beholding us and all our actions in Christ? When we are ingrafted into Christ, therefore, as our persons appear righteous before God, because our iniquities are covered by his righteousness, so our works are accounted righteous, because the sinfulness otherwise belonging to them is not imputed, being all buried in the purity of Christ. So we may justly assert, that not only our persons, but even our works, are justified by faith alone. Now, if this righteousness of works, whatever be its nature, is consequent and dependent on faith and gratuitous justification, it ought to be included under it, and subordinated to it, as an effect to its cause; so far is it from deserving to be exalted, either to destroy or to obscure the righteousness of faith. Thus Paul, to evince that our blessedness depends on the mercy of God, and not on our works, chiefly urges this declaration of David: “Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.”[151] If, in opposition to this, the numerous passages be adduced where blessedness seems to be attributed to works; such as, “Blessed is the man that feareth the Lord;[152] that hath mercy on the poor;[153] that walketh not in the counsel of the ungodly;[154] that endureth temptation;”[155] “Blessed are they that keep judgment;[156] the undefiled,[157] the poor in spirit, the meek, the merciful,” &c.;[158] they will not at all weaken the truth of what is advanced by Paul. For since no man ever attains all these characters, so as thereby to gain the Divine approbation, it appears that men are always miserable till they are delivered from misery by the pardon of their sins. Since all the beatitudes celebrated in the Scriptures are of no avail, and no man can derive any benefit from them, till he has obtained blessedness by the remission of his sins, which then makes room for the other beatitudes, it follows that this is not merely the noblest and principal, but the only blessedness;