Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.

PRINCIPLES CONCERNING GOOD WORKES. XXVII.

1 GOod workes are as necessary for the sound and the vndoubted discerning of true sanctification in a regenerate man, (wherof we haue spoken) as are good fruits in a tree that beareth, to shew that it hath bin right∣lie graffed.

2 We call good works, the effects of those actions one∣lie, which in the regenerat by the working of the Spirite of God through faith, are squared according vnto the pre∣script rule of Gods law, that in them God might be glori∣fied, and our neighbours helped.

3 There are foure thinges then to be especiallie obser∣ued in this definition; the holy Ghost, as the efficient cause, Faith the instrumentall, the law of God the formall, Gods glorie and the edification of our neighbour, as the finall.

4 Out of these former parts rightlie vnderstoode, the whole doctrine of good workes is made cleare; and with al the false doctrines, both of ancient and new writers in this argument, are out of them easily confuted.

5 In the first place then, to speak of the efficient cause; we affirme, that we are enabled to doe good workes, onely by the grace and assistance of the holy Ghost, renuing our harts, when as it doth incline our vnderstanding, our wil, & all our members, which are turned from God, in such sort, as we do obey the knowen will of God: for the worketh in vs both to will and to do.

The PAPISTS then are deceaued, who leaning vpon their owne strength, do brag of their free-will, and their naturall abilities, as if it laye in them to preuent or go before the first grace, by a kinde of Praeparation: and as though of themselues they could in a sort bring foorth good workes.

6 Secondly, as faith cannot be without good workes, so good workes can not be, where there is no faith.

Whereupon we condemne their errour, who boldlie auouch that good workes were, or coulde bee done by profane men, or such, as were not endued with faith, howe just and wise soeuer they were accounted: seeing whatsoeuer is done without faith, is sinne.

7 Although wee professe that good works are no lesse necessarily conjoined with faith, then light with the Sunne, or heat with the fire: yet do we not say that they are ther∣fore respected of God, as though by them we deserued; ei∣ther to bee justified before him, or to bee made his Chil∣dren.

8 And they are to be accounted to deale no lesse impu∣dentlie then rashlie and ignorantlie, who raise vp the slan∣der that we contemne and reject good workes, because we hold that men are justified by faith onlie.

9 Thridlie, seeing the Law of God is the cause which giueth the forme vnto good workes, (that is, the name of true goodnes) we auouch that none of those things which haue no other ground then the bare will or reason of man can be reckened among good workes.

10 In like manner, that a man may bee said to do well it is not sufficient, that what he doth be found to be com∣manded in the Law of God: but this also is required, that he assuredlie know, that what hee doth bee enjoined vnto him by the Lord, and that he doe it with an intent to obey God therein: For whatsoeuer is done with a doubtfull conscience, is sinne.

11 And although the good works of the regenerate be not perfect, because, we cannot in this life, (no not though we be assisted by the holie Ghost) liue according vnto the

prescript of Gods law; but rather our good works are stai∣ned with manie blemishes: yet they do please God; not for any worthines of theirs, but partly because our defects are couered, by the holines, merites and intercession of christ, and partly because GOD, dooth of fauour, approoue and crowne them, not as they are in them selues, but as the ef∣fects of his Spirite in vs, and witnesses of our faith.

Whence wee gather, that the DONATISTS, PELLAGI∣ANS, PHARISIES, ANABAPTISTS, MONKS, and the rest of that batch are to bee condemned, who brag of a perfe∣ction of life and obedience, and doe securelie rest them∣selues in their own workes, as though they were in eue∣rie point answerable vnto the law of God.

12 Lastly, although we haue said, that the ends of good workes, are the glorie of God, and the aedification of our neighbours; yet doth it not therefore follow, that •…•…ereby other ends of greatest moment be excluded; of which sort, are the testimonie of a good conscience, the sure token of true Religion or Christian faith, the assurance of our aeter∣nall election, the auoyding of the punishment due vnto euill workes, and the vndeserued obtaining of the good works.

Wherefore we may justlie accuse all Atheists, Antinomi∣ans quarrellers with the law, as though it were repugnant vnto it self; Hypocrits, Libertines, and impenitent persons, as guilty of impietie; who either do despise good works as being vnprofitable, or condemne them as burdensom vn∣to the conscience.

13 Neither is it to bee concluded, in asmuch as in this mater, we make mention of rewards, as the scripture doth, that therefore, they are by merite due vnto good workes: For whatsoeuer wee doe or can woorke, the same are wee bound to doe; and although wee had doone all, yet must wee confesse our selues to be vnprofitable seruants.

We doe againe heere abhorre, the MANICHAEES, PEL∣LAGIANS, Pharisies and Papists, who euery hand while, thrusting vpon vs that prodigious dreame of their own, concerning the merits of good workes doe thereby ob∣scure

and diminish the onlie merit of the satisfaction of Christ.

Defended by IOHN BRVNE of Bearne.