The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

OF GOOD-WORKES.

THE chiefe Questions.

• 1 What good-workes are.
• 2 How they may be doone.
• 3 Whether the works of Saints be per∣fectly good.
• 4 How our woorkes, though not perfectlie good, please God.
• 5 Why we are to doe good-workes.
• 6 Whether good-woorkes merit any thing in the sight of God.

1 WHAT GOOD-WORKES ARE.

GOOD workes are such as are done according to the prescript rule of Gods Lawe, with a true faith, to the glorie of God on∣lie. Three things are heere to be considered. 1 The conditions & cirumstances required for the making a woorke good. 2 The diffe∣rence betweene the woorkes of the regenerate, and the vnregene∣rate. 3 Jn what sort the morall woorkes of the wicked are sinnes.

1 That a work, which we do, may be good, these con∣ditions are required necessarily vnto it. 1 That it be commā∣ded of God. Matt. 15 9. Jn vaine they woorshippe mee, teaching for doctrines mens precepts. No creature hath the right, or wisedome and vnderstanding to institute and ordaine the worship of God. But good woorkes (wee speake of morall good) and the worship of God are all one. Nowe, Morall good is farre differing from naturall good, in as much as al acti∣ons, as they are actions, euen those of the wicked, are good, that is, naturallie: but all actions are not good mo∣rally: that is, agreeing with the iustice of God. And thus is excluded that coined deuise of good intentions, when as namely men doe euill things, that good things may come thereof: likewise when they deuise and imagine woorkes, which they thrust vpon God insteed of worship. Neither doth it suffice if a woorke be not forbidden, but it must also be commaunded, if it shall serue for Gods worship.

2 That the worke haue his original from a true faith, which faith must be grounded and depending on the merite and intercession of the Mediatour, and by which he may know both the person, and the worke to be accepted of god for the mediatours sake. For without faith it is vnpossible for anie

man to please God. Neither is such a faith ••••ere sufficient, which assureth thee that God will this, ••r that this worke is commaunded of God. For then the wicked also should doe that, which God will, but not with a true faith. A true or iustifieng faith therefore stretcheth surder, as both cō∣prehending historicall faith, and also (which is the chiefest thing) applieng the promise of the gospell vnto vs. Of this true faith are these things spoken. Whatsoeuer is not of faith, is sinne.* 1.1 Without faith it is vnpossible to please God. And the reasons of both these sayings, are not obscure: because without faith, there is no loue of God, and so consequently no loue of our neighbour. And whatsoeuer woorke ariseth not from the loue of God, is hypocrisie.

3 It is required, that this woorke be referred principally i•• the glorie of God onely. Otherwise it shal proceed frō the loue of thy selfe, not from the loue of God. Whenas thou doest any thing, thou must not heede or care what men speake, whether they praise thee or no, so that thou knowe that it pleaseth God. But yet true glorie we may lawfully desire & seeke for, according to that, Mat. 5.16. Let your light so shine before men, that they may see your good woorkes.

By these former conditions all these woorkes are exclu∣ded, 1 Which are sins in themselues, and repugnant vnto Gods Lawe, and his will reuelled in the word. 2 Which are not repug∣nant vnto the Law, neither in themselues good or euill, but which may yet by an accident be made good or euil. Workes not repugnant vnto the Lawe are made euill, or sinnes, by an accident: when as they beeing not commaunded of God, but imposed by men, are done with an opinion of worship∣ping God therein. 3 Which are good in themselues and com∣manded by God, but yet are made sinnes by an accident, in that they are vnlawfully doone, as not arising from those lawfull causes by which the doers of them should be moued to do them, and which in doing them they should respect, that is, they are not done by faith, neither to this end chiefly, that God might therein be honored.

2 The woorkes of the regenerate, and vnregenerate differ, be∣cause the workes of the vnregenerate, First, Proceed not of faith. Secondly, Are not ioined with an inward obedience, and there∣fore are doone dissemblingly, and are meere hypocrisie.

Thirdly, As they proceed not of the right cause, so are they not referred to the chiefe end, which is Gods glory.

3 This difference which appeareth in the workes of the godly, & the wicked, cōfirmeth also that the very morall works of the wicked are sins, though yet not such sins, as those are, which in their owne nature are repugnant vnto Gods Lawe. For these are sinnes by themselues, and in their own kind, but those either are sins onely by an accident, namely by reason of defect, because neither they come of faith, neither are doone for Gods glorie. Wherefore this conse∣quence is not of force: Al the workes of the wicked, and of Pay∣nims are sins. Therefore they are al to be eschued. For the defects only are to be eschued, not the worke.

2 How good workes may bee doone.

GOod workes may be done, through the grace, or assistance of the Holy Ghost onely, and that by the regenerate onely, whose heart is regenerated of the holy ghost by the gospel, and that not onely in their first conuersion, and regenera∣tion, but also by the perpetual and continual gouernment of the holy ghost, who both worketh in them an acknowe∣ledgement of sinne, faith, & new obedience: and also doth daily more and more encrease and confirme the same gifts in them. Vnto this doctrine Saint Ierome also consen∣teth. Let him be accursed (saith hee) who affirmeth the Lawe to be possible without the grace of the holy Ghost. Wherefore out of this doctrine wee learne that men not as yet regenerated are able to doe no good, and that euen the holi••st men sinne also, except the benefite and blessing of regenerati∣on bee continued. This wee maie see in Peter, and Dauid. Without regeneration no one part of a good work can bee so much as begunne, because All our righteousnesse is as the cloth of a menstruous womā. In which saying also the Prophet comprehendeth himselfe, and euen the holiest among men. If in the Saintes themselues nought else is found be∣fore God, what then in the vnregenerate? What these are able to perfourme, wee see in the Epistle to the Romanes, in the two first Chapters. Now as by our selues we are not able to beginne good workes: So neither are we our selues able to accomplish anie good worke. For it is God which wor∣keth in you, both the will and the deede, euen of his good pleasure.

Without imputed righteousnes we are all in the sight God abomination, filth, and dung. But the righteousnes of christ is not imputed vnto vs before our conuersion. Therefore it is vnpossible before our conuersion that either our selues or our worke should please God. Faith is the cause of good woorkes. Faith commeth from God. Therefore the effect also shall come from God, neither shall it goe before the cause: & therfore good works cānot be before conuersion.

3 Whether the workes of the Saintes be perfectly good.

THE woorks of the Saintes are not perfectly good or pure, 1. Because the Saints which doe good workes, doe many things which are sinnes in themselues, for which they de∣serue to be cast out into euerlasting paines. Cursed be he that abideth not in al.* 1.2 Yea, the holiest men doe many euil works, commit many sins and acts which are euill in themselues. Such was the sinne of Peter, thrise denying Christ: and of Dauid murthering Vrias, committing adulterie, willing to couer it, and numbering the people. 2. Because there is not that degree of goodnesse in those good woorkes that proceede from the Saintes, which ought to be. For their good workes are not so pure and good, as God requireth. Yea, when the Saintes perfourme most holy workes, yet are they not perfect, but haue alwaies in this life defectes, and are stained with sins. For faith and the loue of God and our neighbour, whence good workes flow, are imperfect in vs in this life. The effect then shall not bee perfect, because the cause is not perfect. For we do not perfectly know and loue God and our neigh∣bour: and therefore neither doe we so cheerfullie, and per∣fectlie, as we ought, perfourme these workes vnto God and our neighbour. J see another Law in my members rebelling a∣gainst the Lawe of my minde. And this is the cause why the works of the godly cannot stand in iudgement.

4 How our workes, though not perfectlie good, please God.

ALbeit our works be not done according vnto the Law, but are contrariwise manie waies defiled; they please God notwithstanding through faith, and for the merit and intercession of Christ our Mediatour remaining now also intercessour for vs with his Father. Whence, Christ is cal∣led our High-Priest, by whom our woorks are offered: hee is

called also the Altar, wheron our works being put are plea∣sing to God, whereas otherwise they would stincke in the sight of God. The works of the person which pleaseth god, so please God, as the person himselfe doth. Nowe the per∣son pleaseth God, by the imputation of the righteousnesse and sanctification or satisfaction of Christ, beeing clad namelie with the righteousnes, puritie, and sanctification of Christ: that is, the person pleaseth God for the Media∣tours sake; and therefore the woorks also of the person are for the Mediatours sake pleasing and acceptable vnto god. God doth not examine our vnperfect iustice & our works, as they are in themselues, according to the rigour of the Law, according to which he should rather condemn them: but he regardeth and considereth them in his son. Where∣of it foloweth that we do as it were supplie and repaire our want & defect with the perfection of Christs satisfaction.

5 Why we are to doe good works.

OVT of the doctrine of free satisfaction, humane rea∣son reasoneth on this wise: He is not bound himselfe to sa∣tisfie, for whom another hath alreadie satisfied. Christ hath sa∣tisfied for vs. Therefore there is no neede for vs to doe good woorks. Aunswere. There is more in the conclusion of this rea∣son, than in the premisses. For this onely should follow & be concluded; Therefore we our selues are not bound to satisfie: and this wee grant, 1 In respect of Gods iustice, which doth not exact a double paiment. 2 In respect of our own saluation: which otherwise should be none at all.

Reply. Satisfaction is perfect obedience: we are not bound to sa∣tisfaction: Therefore neither are we bound to perfect obedience, no not in the life to come. For, whō another hath satisfied for, he him∣selfe is not enforced to satisfie. But the obedience of Christ is not a ful satisfaction for our sinnes. Therefore the fomer consequence is true. Aunswere. There is yet more concluded than the premisses would afford: For this should followe, that obe∣dience is neuer at any time to bee performed of vs, as thereby to satisfie for our sins already cōmitted, or which shall be committed vntill the end of our life. But it follow∣eth not hereof, that wee must not bee perfect in the life to come. For then also wee shall bee bound to perfect obedi∣ence; we shall be like vnto the Angels, and our worke shall

be perfectly good; although that perfect obedience, then due, neither shall, nor can be a satisfaction, or ransome for our sinnes, to wit, for that obedience which we omitted in this life, and yet was due to be performed of vs. For he that oweth twenty florens, doth not pay his debt if he repay ten florens. Wherefore the Maior proposition hath a double meaning, and is true, if it be taken in this sense: whom an other hath satisfied for, hee himselfe is not bound to satis∣fie, to wit, for those thinges, for which satisfaction was made before. So we are not bound to satisfie for our sinnes, which we now commit. For Christ hath fully & perfectly satisfied his Father for all our sinnes, and hath performed perfect obedience vnto the Lawe in our behalfe, which o∣therwise wee shoulde haue performed in this life vnto the lawe, and which we in this life omit, and are no way able to perfourme. Now for this end hath Christ satisfied for vs, and redeemed vs by his bloud, that at length we might in the life to come cease from sinne, and performe that obe∣dience vnto him, which then we are to performe. Neither dooth it for all this hereof followe, that God requireth a double obedience or satisfaction of vs. For God excteth obedience hence-forward of vs, as thereby to shewe our thankefulnesse, and not to satisfie for those sins which we commit in this life. For wee are neuer able to satisfie by that obedience, which we owe, for that obedience, which we doe not performe: neither is there any other besides Christs satisfaction required for that obedience which is not performed by vs in this life: & this satisfaction of christ is sufficient to expiate and doe away all our sinnes, God notwithstanding doth in this life also require of vs this our obedience, though yet it be but begun and vnperfect. For seeing God so greatly hated sinne, that satisfaction could not be made vnto him for sinne, but by the death of his on∣ly begotten Sonne; wee verily must also hate it; euen as himselfe also cōmandeth vs to fly & abhor it from our hart and soule. And Christ hath not therefore freely redeemed vs, that it might hence forwarde be lawful for vs to giue our selues ouer vnto sinne, but that being freed from sinne wee should hereafter begin to liue to him onely. This end of our re∣demption, which Christ himselfe respected, is cause suffici∣ent,

for which al of vs should necessarily doe good workes; because namelie they are testimonies and effectes of that new life which is at length after this life to be accōplished.

Besides this cause, there are manie others also in like sort most weightie, which we wil in few words declare. We are to doe good woorkes, in respect of God, our selues, and our neigh∣bour. In respect of God, 1. Because of the commandement of God; Let your light so shine before men, that they maie see your good workes, and glorifie your Father which is in heauen. God requi∣reth the beginning of obedience in this life, and the per∣fection thereof in the life to come. Wherefore we are ne∣cessarilie to giue our selues to good workes, that wee maie perfourme due obedience vnto God, who requireth it of vs. Joh. 15·12. This is my commaundement, that yee loue one ano∣ther. Rom. 6.18. Beeing made free from sinne, yee are made the ser∣uantes of righteousnes. 1. Thess. 4.3. This is the wil of God, euen your sanctification. 2. For the glorie of God. The setting foorth of Gods glorie is the chiefe end why God commaundeth and wil haue good works to be don of vs: that both by them we maie worship and magnifie god, and others seeing the same maie glorifie our heauenly father; like as that saying of christ before alleadged out of S. Matthew doth teach vs. 3 Because of that thankefulnes which the regenerat ow. It is right and iust that by whom we are redeemed, and from whom we receiue exceeding great benefites, and those of al sorts, we should also loue, magnifie, worship, reuerence him, and declare our loue and thankefulnes towardes him by our good workes and obedience. Rom. 12.1. J beseech you brethren by the mercies of God, that ye giue vp your bodies a liuing sacri∣fice, holy, acceptable vnto God, which is your reasonable seruing of God. 1. Pet. 2.5. Yee are made an holie Priesthoode to offer vp spiri∣tual sacrifices acceptable to god by Jesus Christ.

We are to doe good workes also in respect of our selues, 1. That by our good workes we maie be assured of our faith. Mat. 7.17. Euerie good tree bringeth forth good fruite. Iames 2.20. That faith which is without workes is dead. Phil. 1.11. Filled with the fruites of righteousnesse, which are by Iesus Christ vnto the glorie and praise of god. Now by our workes we must needes know, that wee haue faith, because the effect is not without his cause, and wee must knowe the cause by his proper effect.

when as therefore we find not in our selues good works or newe obedience, we are hypocrites, neither haue we faith, but an euil consciēce. For true faith only (which neuer wā∣teth al her fruites) bringeth foorth, as a fruitful tree, good woorkes, obedience, amendment of life: and these fruites likewise discerne and distinguish true faith from historical, and temporary faith, and so also from hypocrisie. 2. That we maie be assured that we haue obtained remission of sinnes through Christ; and are for Christes sake iustified before God, for iustifi∣cation and sanctification are benefites linked together, which so cleaue together, and that necessarily, as they ne∣uer can be seuered or pulled asunder. For Christ obtained both for vs at once; namely both remission of sinnes, and the holy Ghost who stirreth vp in vs by faith the study and desire of good works, and new obedience. 3. That we maie be assured of our election and saluation. 2. Pet. 1.10. Giue diligence to make your calling and election sure. These proceede from the cause next going before. For god hath chosen from e∣uerlasting of his free mercy those onely which are iustified for the merit of his sonne. Roman. 8.30. Whom he predestinat, them also hee called, and them also he iustified. Nowe, that wee haue receiued from Christ iustification, (which is neuer giuen vnto the Elect without sanctification) we knowe by faith. And that we haue faith, wee perceiue by the woorkes of faith, true obedience and true conuersion. 4. That by good woorkes our faith maie bee exercised, cherished, strengthned, and aduaunced. For they who giue themselues ouer to corrupt lusts against their conscience, in them faith cannot be, and therefore neither a good conscience, neither a confidence and trust in god as beeing appeased and fauourable vnto them. For wee haue through faith onelie a feeling of gods fauor towards vs, & a good conscience. Rom. 8.13. Jf yee liue after the flesh, yee shal die. 2. Tim. 1.6. J put thee in remembrance, that thou stirre vp the gift of god which is in thee by the putting on of my hands. 5. That by good works we may shew forth and honest our life and calling. Ephes. 4.1. I praie you that yee walke worthie of the vocation whereunto yee are called. 6. That wee maie escape temporal and eternal punishmentes. Matth. 7.19. Euerie tree that bringeth not forth good fruit, is cut off, and cast into the fire. Rom. 8.3. If ye liue according to the flesh, ye shal die. 7. That we maie ob∣taine

corporall and spirituall rewardes; which according vnto the promise accompanie good workes. 1. Timot. 4.8. Godlines is profita∣ble vnto al things, which hath the promise of the life present, and of that that is to come. Except God woulde haue the hope of rewards, and the feare of punishments to be motiue causes vnto good works, he would not vse them in admonitions.

We must doe good woorkes also in respect of our neigh∣bour, 1. That wee maie bee profitable vnto our neighbours by our good example, and so edifie them. 1. Cor 15. All things are for your sakes, that most plenteous grace by the thankes-giuing of manie maie redound to the praise of god. Phil. 1.24. That I abide in the flesh, is more needefull for you. 2. That offences maie bee auoided. Matth. 18.7. Woe bee to that man, by whome offences come. Rom. 2.24. The name of god is blasphemed among the Gentiles through you. 3. That wee maie winne vnbeleeuers, and by our woordes and deedes, and example conuert them vnto Christ. Luk. 22.32. When thou art conuerted, strengthen thy brethren.

We see now then, what are the causes for which we must necessariely doe good workes: as also how, or in what sense our workes are said to be necessarie for vs vnto saluation, to wit, not as a cause of our saluation, but as mean or way, without which wee come not vnto it. And after the same sort also it maie be said, That good woorkes are necessarie vnto iustice and righteousnes, or, vnto iustification, or in them that are to be iustified, namely as a consequent following iustificati∣on, wherewith regeneration is vnseparably ioined. But yet I would not vse these kindes of speaking, 1. Because they are ambiguous & doubtful. 2. Because they breed contentiōs, & mini∣ster occasiō of cauilling vnto the aduersaries. 3. Because the Scrip∣ture doth not vse them; which must be followed of vs in speaking.

6 Whether good woorkes merit any thing before God.

THIS sixt question ariseth out of the fift, as the fourth did out of the thirde. For when men heare that wee receiue rewardes by our woorkes, they presently conclude that we merit somewhat by them. Wherefore wee are to know, that good workes indeede are necessarie, and there∣fore are to bee doone also for the rewardes ensuing them; but yet that they merit nothing, no not the least of gods giftes, either corporall, or spirituall. The reasons hereof are most true, and most euident. 1 Our woorkes are vnperfect: wherefore

we can merit nothing by them. Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh: and these are contrarie one to the other, so that yee do not the same thinges that yee would. 2 The good workes, what euer we are able to doe, are all due. Luk. 17.10. When ye haue doone all those thinges, which are comman∣ded you, say, we are vnprofit••ble seruants. 3 Our woorkes are im∣pure and vitious, how-euer they seeme most good. Isay 64.6. Wee haue all beene as an vncleane thing, and all our righteousnesse is as filthy cloutes. Phil 3.8. J thinke all things but losse for the ex∣cellent knowledge sake of Christ Jesus my Lord, for whome I haue counted all thinges losse, and doe iudge them to be dongue, that J might winne Christ. 4 If we doe any good woorkes, they are not ours, but are belonging to god onely. Phil. 2.13. Jt is god which worketh in you both the will and the deede, euen of his good plea∣sure. 1. Corinth. 4.7. What hast thou which thou hast not receiued? We are euill trees: if then we doe any good, that must needes come from God onely. Mat 20.15. Is it not law∣full for me to doe as I wil with mine own? He must needs be very impudent, who hauing receiued, of gift, an hundred florens of a rich mā, thinketh that he deserueth a thousand mo, by receiuing those hundred; whereas rather he is by this gift receiued bound to the rich man; & not the rich mā to him. 5 No creature which doth euen the most perfect woorkes, can there∣by merit ought at Gods handes, or bind God vnto him, to giue him any thing according to order of iustice. The reason hereof doth the Apostle yeeld; Who hath giuen him first? We deserue no more our preseruation, than we deserued our creation. He did owe nothing vnto vs when hee created vs, so neither now doth he owe vs our preseruation, neither is he bound to giue vs any thing. We can bestow no benefit vpon our Creatour: nay, although we should neuer sinne, yet can we not sufficiently declare and shew forth our thankefulnesse. 6 There is no proportion betweene our woorkes which are vtterly vnperfect, and the excellency of those great blessings and benefites which the Father giueth vs freelie in his Son. 7 1. Cor. 1.31. He that reioiceth let him reioice in the Lorde. But if we merit by our work remission of our sins, man should haue in himselfe where∣of to reioice, neither should the glorie be giuen to God. Rom. 4.2. If Abraham were iustified by his woorkes, hee hath wherein to re∣ioice, but not with God. 8 Wee are iust before we doe good

woorkes. Rom. 9.11.12.13. For yer Esau and Iacob were borne, & when they had neither done good nor euil (that the purpose of God might remain according to election not by works, but by him that calleth) it was said vnto her, The elder shall serue the yonger; As it is written, I haue loued Jacob, and haue hated Esau. 9 They who will be iustified by woorkes, haue no sure and steadefast consci∣ence. Rom. 4.16. The inheritance is by faith, that it might come by grace, and the promise might be sure to all the seede. 10 If wee should obtain righteousnesse by our own worke, the promises should be made voide. For in Abraham shall all the nations bee blessed. And Christ also should haue died in vaine. 11 There should not be one and the same reason and cause of our saluation, if this Do∣ctrine of the merit of woorkes should be admitted. Abraham and the Theefe on the Crosse should haue bin otherwise iusti∣fied, than we are iustified. But, there is but one way leading vs to saluation. I am the way, the truth, and the life, 1. Tim. 2.5. There is one Medatour betweene God and Men. Eph. 4 5. There is one Lorde, one Faith, one Baptisme, Heb. 13.8. Jesus Christ yesterday and to day, the same is also for euer. Acts. 4.12. There is giuen no other name vnder Heauen, whereby wee must bee saued. Therefore we shall not be saued by good workes, or for our good woorkes. 12 Christ shoulde not giue vs full and perfect saluation, and so neither should hee bee a perfect Sauiour, if some thing were as yet required of vs, whereby we should bee made iust. But Christ is our perfect Sauiour. For (as Paul witnesseth) God with his glorious grace hath made vs accepted in his belo∣ued. By whom we haue redemption through his bloud, euen the for∣giuenes of sinnes, according to his rich grace. And Ephes. 2.8. By grace are yee saued through faith, and that not of your selues: it is the gift of God.

1 Obiection. They which haue not good woorkes cannot be saued. Therefore good woorkes are necessarie vnto saluation. Ans. That, without which we cannot be saued, is necessary vnto saluation; that is, as a part of saluation, or as an accident of saluation, not as a cause of saluation. 2 Obiection. God calleth those blessings, which hee promiseth to them that doe good workes, rewardes and meed. Now meede presupposeth merit. There∣fore good workes doe merit. Aunswere. Amongest creatures sometimes it doth, but neuer with god. But they are called the rewardes or meede of our woorkes in respect of God;

forasmuch as hee recompenseth most fully those thinges which wee doe; neither yet is that recompence due. For there can come no commoditie vnto God by vs, & there∣fore God is not bound, no not to make the least recom∣pence. For he that stādeth no waies in need of our works, and vnto whom they can ad or bring nothing at al, of him doubtles wee are not able to merite or deserue any thing. But there commeth good rather vnto our selues by good workes. For the good works which we doe, are a conformi∣ty with God, & therefore are Gods gift, by which gift and benefit we are bound vnto god, but not god vnto vs. Wher∣fore it is no lesse absurde to say that we merite saluation at gods hāds by good works; than if one should say; Thou hast giuen me an hundred florns: Therefore thou oughtest also to giue me a thousand florens. Obiection. 3. But whereby may we be assured that we haue good works? Aunswere. 1. By the peace of conscience. 2. By our conuersion. 3. By the fruites of conuersion.

Notes

• * 1.1

  〈1 paragraph〉〈1 paragraph〉.
• * 1.2

  Deut. 27.26.