"Every one of the children of many has merits and sins. If his merits exceed his sins, he is righteous. If his sins exceed his merits, he is wicked. If they be half and half, he is a middling or intermediate person." (Ibid. 1.)
It teaches, secondly, that in estimating the comparative state, respect is had not only to the number but to the quality of the actions:—
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"And this weighing is made, not with respect to the number of the merits and the sins, but according to their greatness. There is a merit which may outweigh many sins, as it is said, 'Because in him there is found some good thing.' (1 Kings xiv. 13.) And there are sins which may outweigh many merits, for it is said, 'One sinner destroyeth much good.'" (Ecclesiast. ix. 18.)
It teaches, thirdly, that it is possible by transgression or obedience to turn the scale:—
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"If a man sin one sin, he gives the preponderance for himself and for all the world to the scale of guilt, and causes destruction. But if he perform one commandment, he gives the preponderance both for himself and all the world to the scale of merit, and causes salvation and deliverance to himself and them, as it is said, 'The righteous is the foundation of the world' (Prov. x. 25), which means that righteousness gives the world a preponderance in the scale of merit and delivers it. And on this account all the house of Israel are accustomed to abound in almsgiving, and in good deeds, and to be diligent in the commandments in the interval between New Years Day and the Day of Atonement more than in all the year besides." (Ibid. 4.) This then is the doctrine which we have to consider.
The first great principle is that "Every one of the children of men has merits and has sins." That every man has sins
