II. We have no reason to infer from the term _reward_, that good works are the cause of salvation. First, let this truth be established in our minds, that the kingdom of heaven is not the stipend of servants, but the inheritance of children, which will be enjoyed only by those whom the Lord adopts as his children, and for no other cause than on account of this adoption. “For the son of the bond-woman shall not be heir with the son of the free-woman.”[190] And, therefore, in the same passages in which the Holy Spirit promises eternal life as the reward of works, by expressly denominating it “an inheritance,” he proves it to proceed from another cause. Thus Christ enumerates the works which he compensates by the reward of heaven, when he calls the elect to the possession of it; but at the same time adds, that it is to be enjoyed by right of inheritance.[191] So Paul encourages servants, who faithfully discharge their duty, to hope for a reward from the Lord; but at the same time calls it “the reward of the inheritance.”[192] We see how they, almost in express terms, caution us against attributing eternal life to works, instead of ascribing it to Divine adoption. Why, then, it may be asked, do they at the same time make mention of works? This question shall be elucidated by one example from the Scripture. Before the nativity of Isaac, there had been promised to Abraham a seed in whom all the nations of the earth were to be blessed, a multiplication of his posterity, which would equal the stars of heaven and the sands of the sea, and other similar blessings.[193] Many years after, in consequence of a Divine command, Abraham prepares to sacrifice his son. After this act of obedience, he receives this 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.”[194] What? did Abraham by his obedience merit that blessing which had been promised him before the command was delivered? Here, then, it appears, beyond all doubt, that the Lord rewards the works of believers with those blessings which he had already given them before their works were thought of, and while he had no reason for his beneficence, but his own mercy.