Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

The two and thirtieth common place. Of good workes.

What are workes properly?

EIther the accomplishing of actions, that is, the effects of actions ordained for some speciall end,* 1.1 as an house is the worke of him that buildeth it: or else the verie acti¦ons themselues, as the building of the house, calling vpon god, loue of our neigh∣bour, giuing of almes &c.

To omit sundry distinctions of workes, what is a good worke?

To speake according to the word of god (not Philosophically or ciuilie, it is an action whether outward, or inward, conforma∣ble to the law, and will of god. Mat. 19.17. If you will enter into life keepe the commaundements. And Rom. 12.2. Proue ye what that good, acceptable, and perfect will of God is.

By what names are they called?

Of the efficient or working cause, the fruites of the Spirit, of the instrumentall; the fruites of faith: from the fourme, the workes of the lawe: of their qualities good works & good fruites.

Why doth the Scripture oftener vse the title of good workes, then of vertue?

Because the name of vertue is verie glorious amonge the

Philosophers; whereby they vnderstand a voluntarie habite, and a great and strong inclination, and a naturall disposition to doe well: but the name of good workes, is more cleare, because it signi∣fieth not onely externall actions, but also the inward of the will a∣greable to the word of god, although the inclinatiōs be very weak

How many kindes of good workes are there?

Two: one which requireth our duetie towards God. Another which requireth our duety towards our neighbour.

What is the efficient cause of good workes?

The proper efficient cause of them is the Holie Ghost, in re∣spect of Christ laid hold on by faith, working in vs vnderstand∣ing, and will, and by the word illuminating, changing renewing, & bowing our members which are cleane turned away from God, to the end that we may obey the will of God made knowne vnto vs. For he worketh in vs both to wil & to doe; Philip. 2.13. And with∣out me ye can doe nothing saith Christ. Iohn. 15.5. whereupon Da∣uid, Psalm. 51.12. Saith create in me a cleane heart o God, and renue a cōstant spirit in my bowels: hēce they are called the fruites, of the spirit not of free will, vnlesse it be so farr forth as it is made free by grace.a 1.2 The nearest efficient, or the immediate cause, and the begin∣ning of good workes, are the humane, and naturall powers of the soule, the vnderstanding, will and affections, but yet so farre as they are in parte, or in some measure regenerate, or become spirituall. For neither the spirit, that is the new qualitie begunne by the inspiration of the holie ghost, which is called the Spirit of Christ; nor the flesh (that is whatsoeuer reliques of corrupti∣on remaines in vs), or the new and the old mā, haue indeed either their distinct seates in our soule, or seuerall operations, but are mingled together one with another in all those faculties: neither yet doe these qualities so contrarie one to another, so well agree together, that with mutuall consent they should produce a mixt work, but doe so wrastle together in one and the selfe same work striuing one against another, that one penetrating the other, then proceedeth a mixt action from them both, from theire mutual not consēt, but conflict, which of the qualitie preuailing is accompted either the fruite of the spirit or of the flesh.

The instrumentall cause is faith, not by her owne ver∣tue, efficacie, or operation, but so farre forth as shee doth, as an,

instrument, apprehend that her obiect, to which shee is caried, namely Christ, in respect of whom alone, the holy Ghost doth re∣nue vs, creating in vs both the will and the deed: and therefore whereas faith is termed the mother, or the fountaine of good works, by a Metonymie; that is attributed to the instrumentall cause, which doth properly belong to the principal efficient cause, (as Rom. 1.16. The Gospell, that is, the preaching of the doctrine of the Gospell, is called, The power of God to saluation) that is spoken, both because of the vnseparable coniunction, & common dependance of faith and good works. For without faith it is impos∣sible to please God, Hebr. 11.6. And, ƲƲhatsoeuer is not done of faith is sinne, Rom▪ 14.23. Therefore Hebr. 11.4. and so forward, all the worthie acts in th Olde Testament are ascribed to faith. By faith Abell, &c.

VVhat is the matter of good workes?

The things themselues where about such works are conuer∣sant, and which the moral law of God doth intreat of, and prescri∣beth: VVhatsoeuer things are true, honest, iust, pure, to be loued, of good report, if there be any vertue, If there be any praise, thinke of such things. Phil. 4.8.

VVhat is the forme of good workes?

As the essence and forme of sin, and an euill work is Anomie, and* 1.3 swaruing from the law; so conformitie of our actions vnto the commaundement of God, is the forme of a good worke. And therefore not the traditions, or commaundements of the Church, but the word of God, (wherunto to add any thing, or to detract is an horrible sinne) is the onely square and rule of good workes.a 1.4 Neyther are any of those things to be esteemed in the number of good works, in the sight of God, which are grounded on the bare will of man. Math. 15.9. In vaine doe they worship mee with the doctrines of men. And Ezech. 20.18. VValke ye not in the precepts of your fathers, but in my precepts walke ye.

Whether is it sufficient, that some worke should be good and agreeable to the law of God, if that it be done according to the law of God, in outward shew?

No, but 1. There is also required the inward synceritie of the minde which proceedeth from faith, whereby the heart is purifieda 1.5.

2 That we be certainely perswaded in our mindes out of his word, that that which we doe pleaseth God. For Rom. 14.23. whatsoeuer is done without faith, (that is whatsoeuer we take in hand, with a doubting conscience, whether it please God, and therefore whether it be commaunded of God, or not) it is a sinn.

3 It is required that we haue respect vnto god, and to his glo∣rie alone, as the cheefe end of a good worke. For the pharisaicall Hypocrite giueth almes, the publican not iustified geueth also: but his is abominable in the sight of God, because he desires to be seene of men.b 1.6. But this mans almes is a good worke not onely because it is commaunded, but also because it is done with sinceritye of the heart, and in faith, to the glorie of God. And ther∣fore vertues are to be discerned from vices not so much by the skill mouing them, as by the ends.

ƲƲhat then are good workes?

Such as are done in true faith according to the law of god, & are referred to his glory alone.c 1.7.

VVho are they that doe good workes?

Onely the Regenerate: For whereas the law of God doth espe∣cially require that fountaine of syncerity in the heartd 1.8, and from thence the respect of Gods glory, truly the worke of the vnrege∣nerate, although it appeare verie glorious, yet cannot simply and properly be called by the name of a good worke, because that which is good is not well done of them, that is in faith to the glo∣ry of God. And therefore the worke is not liuing, but dead, as a figge leafe,a 1.9 couering onely the inward vices: for an euill tree, cannot bring forth good fruite Math. 7.18. and Cap, 12.33. what∣soeuer is done by the impure is impureb 1.10 yet it may be called good, but in vse, not in worship. But a man now already regene∣rate to wit, who hath recouered some parte of the synceritie of his heart by faith, according to the measure of integrity and sin∣ceritie of his heart which he hath recouered, is fitte in part to performe good workes.

Are not Cornelius his workes praised before he vvas baptised, and belieued in Christ. Act. 10.4.

He is called a deuout man, and one that feard God, verse 22, Therefore now, before he receiued the Sacrament of Baptisme, he was conuerted vnto the acknowledging of the true God, nei∣ther was he vtterly without faith in the Messias. Besides he is said to pray continually, and his almes were accepted, and his prayers are said to be heard of God. But it is impossible for any man, or for any mans worke to please God without faith. Heb. 11.6. Ther∣fore hee had the beginnings of faith in Christ, and therefore was now iustified and regenerate, although as yet, hee was not instructed in the full & cleere knowledge of Christ, and yet knew not that he was come. For which cause Peter was sent vnto him, who should more fully teach him.

Are the good workes of the regenerate pure, and perfect∣ly good, and blemished with no fault?

No, 1 Because the Scripture speaketh to the con∣trariec 1.11.

2 That any worke be pure and in euery respect good, it is not sufficient, that that which is done, be not done without the holy Ghost, and without faith, but also it is further required, that the first beginnings, of a good worke in man, to wit, the vnderstan∣ding, will, and affections, doe most fully obey the spirit of God; which is granted to no mortall man, Christ alone excepted: But there doth euer remaine in vs, and in euery facultie of our soule, the new and and the old man, spirit, and flesh, the law of the mind, as it is renued by the spirit of GOD, not as it is of nature, and the law of sinne: and the inner man is renued daily, and the flesh striueth against the spirit, so long as wee carie this mor∣tall bodie about vs, as the Apostle witnesseth. Rom. 7.23. I see another law in my members rebelling against the law of my minde.

Therefore seeing the naturall faculties of our soule, which are the nearest causes of humane actions, are not altogether spi∣rituall, and regenerate: neyther the flesh that is the corrup∣tion of nature is not fully wiped away of them, neyther is the faith perfect, neyther the spirit, and the flesh (al∣though distinct yet) haue their seuerall seates and abode in vs, or worke a sunder seuerally, but mixtly.

It followeth that there is no work of any regenerate man, though neuer so excellent, which is fully pure, or in euerie part thereof is pure from all defilement of the flesh, and in some other part alto∣gether vicious, and is not wholy mixed with something of the flesh: although comparatiuely it be to be iudged a good worke, wherein the spirit resisting the flesh doth preuaile, as they are euill workes wherein the flesh doth ouercome: whereupon Paule saith of himselfe being regenerate, I doe not the good that I would, but the euill vvhich I vvould not, that I doe. Rom. 7.19.

Hovv then are they said to be perfecta 1.12. And easie to all that be borne anevv?b 1.13.

Not because of the perfection of degrees, that is, the extreme rigour of the law, requiring perfect fulfilling thereof in the high∣est degree; but first for the perfection of the parties, that is, the integritie of obedience conformed according to all the comman∣dements of God, and not some onely. 2 Because of the syn∣ceritie of the heart, being void of counterfaiting and hypocrisie. 3 Because of the presence of Christs spirit, wherewith the rege∣nerate are leda 1.14. 4 Also by grace, wherby they be deliuered from the curse of the law. 5 Lastly, because of faith, vvhereby all that is borne of God ouercommeth the vvorld. 1. Iohn. 5.4.5.

Seeing that vvhich is good onely in part, cannot satisfie the lavv of God, and therfore that cannot please God, vvhich hath the least imperfection in it, hovv then doe the good vvorks of the regenerate please God?

Not by reason of the worthines of the worke in it selfe, or for the excellency, order, or condition of the man: for they are al∣together vnworthie in themselues to appeare in the sight of God, because they are not the fulfilling of the law. But 1 by meanes of the person by faith reconciled, accepted and pleasing God, and iust thorow C••rist: euen as Gen. 4.4. The Lord had respect to Abell and to his sacrifice, but to Cain and his sacrifice he had no re∣gard. And, Hebr. 11.5. The person of Enoch pleased God, and therefore his works also, and because the person pleaseth GOD by faith, they are imputed vnto righteousnesse, that is, they are esteemed as iust, as it is written of the zeale of Phinebes, when hee thrust thorow the fornicators.b 1.15.

2 They please God, because they are brought into light, in∣to the sight of God, with the couering and vaile of the merite, and most perfect righteousnes of Christ, applied by faith where∣with the blemishes, and defects of our good works are couered.

3 Because God doth mercifully approue, and crowne them, not as they are in themselues, but as the works of his owne spirit in vs, and as the testimonies of our faith.

4 So farre forth as he doth consider them, not as they are in themselues, (but as they are presented in the obedience of Christ our Mediatour) in whom being most seuerely punished, and in his bloud purged, he beholdeth all those things which did make discord betweene vs and him.

5 Our obedience being but begun doth please God, as it were in the children of obedience, not of themselues, or their owne worthines, but thorow Christ according to that, 1. Pet. 2.5. Offer vp spirituall sacrifices acceptable to God thorow Christ. For which cause also the regenerate are sometimes called perfect.a 1.16 Saints and vndefiled in the way.b 1.17 Iust, without rebuke, vnblameable, vnreproue∣able.c 1.18.

1 Not legally, but euangelically, not simply and absolutely, but by way of comparison, or comparatiuely, namely so as per∣fect are opposed to rude.

2 By imputation, because the person is accompted iust, holy, vnblameable, perfect before God thorow Christ.

3 Also inchoatiuely, because the new life is begun in them.

4 In affection, not in action: I say in affection vnto godlines, not in the perfect action of godlines in the sight God, vnlesse it be by imputation.

ƲƲhat are the Adiuncts, or the appurtenances of vvorks?

There be two, merit and recompence, or reward.

ƲƲhat is merit?

In generall it is an accident of workes, which respecteth ey∣ther the reward of a good deed, or the punishment of an euill deed.

Hovv manifold is merite.

Two fold, the merit of punishment, which is vsually called the guiltinesse or binding ouer to punishment: and the me∣rite of reward, which retayneth the generall name of me∣rite,

and it is a dutie or good turne, not due, & profitable for him to whom it is performed, and which doth respect a iust recom∣pence, or rewarda 1.19.

VVhat is recompence?

It is the fruit which is giuen to him that worketh for his work, and respecteth the desert, and by another name it is called vvages: and it is double, eyther rewarde or punish∣ment.

VVhat is the proper adiunct of wages?

Due or debt for wages properly is nothing else but that which is giuen of due or debt: for that which is giuen is generall; but it is restrained as it were by these differences, Grace, and debt. For that which is giuen, is giuen eyther of fauour, and is a free gift: or else it is giuen of debt, and is wages properly so called, but in generall, wages is vsed for that which is giuen, whether it be gi∣uen of fauour, or of debt. And so there is a double reward or wa∣ges, one is due, the other is not due, or freely giuen, as it appea∣reth, Rom. 4.4. To him that worketh the wages is counted not of fa∣uour, but of debt. Whereby it is gathered that by the name of wages is signified, in the Scriptures, euen a free gift. For that which is called, Math. 5.46. VVages. Luke, 6.32. is called fauour or free gift. So as the schoolemen doe vainely dreame of a mutuall relation betweene merite & wages out of Math. 6.1. For that reward alone which is due of debt, doth put on the me∣rit of works, but that which is not due debt, or free doth not. And we doe freely confesse the good works of iust men haue a most liberall remuneration or recompense both in this life, and also in the life to come, but by fauour, not of debt.

What is debt?

It is that which a man is bound to pay: and it is double; debt by order of iustice, for the payment whereof a man is bound, by reason of the excellencie and worthinesse of the be∣nefit bestowed vpon him, and this properlie is called debt. But improperly that is called debt which is due by couenant, and free promise, or because it is so couenanted and agreed vpon. Out of all which it followeth, that that properly is a merite or a

meritorious worke, whereunto by reason of the excellencie ther∣of something is due by order of iustice.

ƲƲhat then, are the good vvorkes of men merito∣rious in the sight of God?

If you speake of euill workes, wee affirme that they are meritorious, taking the name of merite properly, and punish∣ment is due vnto them, taking the name of debt properly, for the vvages of sinne is death. Rom. 6, 23. But if wee speake of good workes, wee denie out of the promises, that any good worke, no not of the most most excellent creature, doth merite at the handes of GOD, because the scripture expresly teacheth it, Rom. 4.4. To him that vvorketh, &c. And Chap. 11.6. If it be of vvorkes, then not of gracea 1.20.

2 Because Christ hath sufficiently by his owne merit deser∣ued eternall life for vsb 1.21.

3 Because all our boasting must be taken awayc 1.22,

4 Because the nature and condition of a merite, doth re∣quire these three things.

1 That that worke whereby wee merite be free, not due from vs to him, to whom we doe performe that worke of ours. But whatsoeuer good we doe, it is onely some part of our dutie to∣wards God, which wee owe vnto hima 1.23, and who hath gi∣uen to the Lord first, and it shall be restored to him againe. Rom. 11.35.

2 That the selfe same worke of ours, and gift which is of∣fered be profitable and commodious for him, of whom wee merite, but no action of ours brings any profit to God. Psal. 16.2. My good dooing reacheth not vnto thee. Iob. 22.2. For the Lord hath no neede of any thing of ours, Psal. 50, 11.12.

3 It is required that the thing wee offer bee proportio∣nable; and in price and worthinesse equall to that thing which wee doe receiue of another, and wherewith another doth recompence vse 1.24. But no good workes of ours are wor∣thie, that is proportionable to saluation and life eternall, which wee receiue of GOD, because there is no pro∣portion betweene our good workes and life eternall.

f 1.25Therefore to conclude; our good workes merite nothing at the handes of God, and for this cause eternall life is called the free or gratious gift of God. Rom, 6.23.

Further wee deny that simplie God oweth any thing to a good worke, if the name of debt or wages be taken properly: for neither is there any such excellencie of any good worke whatso∣euer, that god should be indebted to it by the order of iustice.g 1.26 doth the Lord thanke that seruant because he did those thinges that were commaunded him? I trow not. Although it cannot be denyed that rewarde is due to good workes by couenant & free pro∣mise, to wit if they be perfect. Rom. 4.4. to him which vvorketh namely to him that perfectly fulfilleth the law, rewarde is coun∣ted to him of debt: and in the law, shewing mercie to thousands of them that keepe his commaundements &c. Exod. 20.

Is there any thing then due to the good vvorks of the regenerate, at least by couenant and promise?

No. 1. Because we liue not vnder that legall couenant of workes, wherein God couenanteth with man vnder condition of the workes of the lawe. but we are vnder the couenante of grace, wherein god maketh a couenante with man, vnder condi∣tion of Christes merit to be laid hold on by our faith.

2 Because though we graunt that we are still vnder the coue∣nante of the law, yet according to that couenant and promise made therein, God oweth not any thing to our workes, but death: for our workes, euen in the state of regeneration are imperfect, neither can they indure to be examined according to that rule of the lawe of god, vnlesse you would make that law of God, so holy and so perfect, a leaden rule, as the papists doe at this day.

Are there not also in the Gospell euery where promised many blessings both temporall and eternall to our good workes?

In deed they are promised as Psal. 84.12. He will not depriue them of good thinges that walke in innocencie. 1. Timoth. 4.8. godli∣nes hath the promise of this life and of that that is to come. Math. 5.12. your rewarde is greate in heauen. Luc. 6.38, Giue, and it shalbe giuen, vnto you. Math. 25.29. to him that hath it shall be giuen, and the faithfull seruant shall haue rule ouer many things. And. Cap 10.42. he that shall giue a cup of colde water in my name shall not lose his reward, And Cap. 19.29. he that shall leaue house, bre∣thren

sisters etc.: for my sake shall receiue an hundred fold in this life and shall inherite eternall life. Reuela. 22.14. Blessed are they that keepe his commaundements, that they may haue right vnto the tree of life, and may enter by the gates into the City. But yet not vnder con∣dition of workes which should procure those benefits vnto vs: but as they do manifestly shew vnto vs, & prooue as effects better knowne to vs, that wee are pertakers of that condition which is in the couenante of grace, whereby alone it being fulfilled, those benefits are procured: neither are they bestowed on vs, as of debt, but as free rewardes.

How doe the promises which are made in the gospell with condition of workes, differ from the Legall promises?

1 All the promises which are to be found in the gospel with condition of workes are made in Christ, and for Christs sake & for his merite sake.

2 They be altogether franke and free, therefore the rewarde is not giuen of debt or by couenante, because we haue fulfilled the condition of workes, but of mere grace and mercy, & for Christs sake and his merit.

But the Legal promises are not made for Christs sake, nether is rewarde giuen to them of mere grace, but for the condition of works performed, and obserued, which is impossible to man.

VVhat then, are the Legall promises concerning the re∣warde of good workes to no purpose?

Truly they are, for they performe nothing, vnlesse the condi∣tion of perfect obedience be performed, do this and thou shalt liue. Yet they are performed and become profitable thorow the gos- in them that beleeue, not because they fulfill the lawe but be∣cause they beleeuing thorow Christ are reconciled vnto god, and the law thorow faith is established. Rom. 3.31. both because he hath perfection which beleeueth in Christ, saith Ambrose: as al∣so Rom. 10.4. Christ is the end and fulfilling of the law to euery one that beleeueth: hence. 2. Cor. 1.10. All the promises in Christ are yea & amen; that is to say, in Christ alone they are propounded to

be exhibited, and to be performed.

Doth not the merit of Christ at the least giue the vertue and efficacie thereof to our workes, that they may merite and deserue the grace and fauour of God?

Christ hath merited for vs Iustification, Regeneration, and life eternall; but that we our selues should merit euen any the least benefit, much lesse those speciall benefits, he hath not merited. For then there should be some thing detracted from the meere grace of God, and Christs merit, if we should in any part come into participation of merit with him. Therefore Paule, Rom. 4.4. doth so seuer works and grace, thar granting workes, he denieth grace. To him that worketh, saith he, reward is not imputed of grace. And Rom. 11.6. he sheweth such a disagreement betweene works, which those men call meritorious, and grace, that the one of them being granted, the other must needs be denied. But if it bee of grace, then not of workes, else grace should be no grace. The same is to be said of Christs merit: for seeing that the merite of Christ, and grace do necessarily stand together, Christs merit and ours can by no meanes agree together.

Doth not Paule in those places speake of workes done by mere naturall men before regeneration?

Nay, but rather he speaks of good workes which cannot be done without faitha 1.27. And of the works of Abraham the father of the faithfullb 1.28. And there was neuer yet any question of the workes of the vnregenerate, seeing they are all sinnes, though some be more hainous then others. For Eph. 2.3. By nature we are all the children of wrath, to wit passiuely, that is, in daunger of the iudgement of God, being angrie with vs, and Hebr. 11.6. It is impossible vvithout faith to please God.

Seeing the Scripture doth commend vnto vs this rule of the iudgement to come in these vvords, God will giue e∣uerie man according to his workes, Psal. 62.15. Math. 16.27. Rom. 12.6. Rev. 22.12. shall sentence be giuen according to works, as causes deseruing the recompence eyther of life or of death?

If you speake of the workes of the Reprobate, it cannot be denied, but they shall bee the cause of the sentence of death which shall be giuen. But if we speake of the works of the elect, then we affirme that God will giue sentence of life eternall, and that he will rewarde the elect according to their workes, yet, not as causes of life and rewarde, but as certaine effectes demonstrations, and tokens testifying of the causes them∣selues.

But the true and onely causes are, the decree of God from all eternity: also vocation and iustification in time, as that place proueth, Math. 25.34. wherein we haue the expresse forme, and manner of the iudgement to come. Come saith hee, ye blessed of my father, take possession of the kingdome prepared for you before the foundations of the vvorld vvere laide. For this calling of them by name, and putting them in possession of the kingdome of heauen, doth sufficiently shew the cause why the elect are put in possession of the kingdome of heauen, to wit, because they be, blessed with all spirituall blessing in Christ, Ephes. 1, 1.2. being freed from the curse of the lawa 1.29, they are the heires, and sonnes of God by his free promise, and therefore called and iu∣stified. For adoption, vocation, and iustification are parts of that blessing of God in time. Whereupon those whom before, verse 34. he had called the blessed of his father, verse 37. he calleth iust, and calleth the verie kingdome of heauen it selfe an inheri∣tance.

2 They prooue the cause of saluation to be laid in the eter∣nall decree of God, because before the foundation of the world, there was prepared for those blessed ones, that is, which were cal∣led and iustified in time, that kingdome, into possession whereof he will put them.

3 That particle, according, or euen as, in those sayings, doth not signifie the cause, but the conformitie: as in that, 1. Corin. 13.12. That I may knowe, according to that, that is, euen as I am knowne. So, GOD shall giue to euerie one accor∣ding to his workes, that is, euen as hee hath done good or euill.

But the causes of death whereunto the reprobate shalbe adiudged are placed out of themselues, to wit the malediction of God, and the decree of God (for the king shall say Math. 25.41. get ye hence ye cur∣sed into euerlasting fire:) and yet they let not, but that their workes also be the cause of damnation. Are not then besides those causes of the benediction and decree of God, the good vvorkes of the elect in like manner the causes of saluation?

There is not the like reason of euill workes and of good works: For euill workes are our owne, and merite vnto vs: but good workes are not our owne, but workes of the holy ghost in vs, & such as we owe vnto God.a 1.30

Besides, euill workes are perfectly euill, and euen the least e∣uill that can be, deserueth death: but good workes are imperfect∣ly good: and there is nothing but that which is in euery respect absolute and perfect can procure life, and that also by promise: Therefore good workes cannot be numbred among the causes (of saluation.)

Adde moreouer that the Apostle doth manifestly attribute the sentence of life to faith imbracing the gospell. 1 Thess. 1.10. when he shall come (saith he) to bee made glorious in his saints, and to be made wonderfull in them that beleue (because faith is esteemed as our witnesse in that day.)

Whether is there in those words, Come ye blessed only a calling and adiudging them to life: and then after foll∣oweth the cause taken from their works, for I was hungrie and ye gaue me to eat?

Yea the compellation or calling, and the proposition doth cō∣taine the cause of the sentence: and the reason is added after from the effects, prouing that cause, and testifieng of it, as though he should say thus, Enter ye into heauen, because ye are bless∣ed, and ordeined vnto the kingdome of heauen: For by your good workes ye haue declared that ye are blessed, and from all eternity ordeined to the kingdome of heauen.

ƲƲherfore will he giue sentence according to workes?

Because workes are better knowne to vs, as the effects which be better knowne then the causes themselues: now it is the will of GOD that in that Iudgment all thinges should

be visible, and perceiued by sense; that iudgement may bee giuen of true and liuely faith by her naturall properties and true effects, least we should boast of the visard of faith, or the sha∣dow of it in stead of true faith.

Againe, not to shew the cause of saluation, but to the in∣tent wee should be stirred vp to the studie of good workes, for so much as wee are certaine wee shall not lose our labour.

In what respect then is life eternall called a reward?

In a generall signification, & according to the proper phrase of the Scripture, whereby wage doth signifie not by relation, but ab∣solutely the extreame part or the end of any thing. Also rewarde, yet free, yea a gift, as Paule declareth, Rom. 6.23. The wages of sin is death, but the gift of God is eternall life through Iesus Christ our Lord.

2. Not as a cause but as a consequence, because that though eternall life be giuen for another cause, to wit, for the merit of Christ apprehended by faith, yet it is giuen also as an appurte∣nance in recompense of the labours and miseries which the godly suffer in this life as Christ saith Mat. 19.29. Whosoeuer forsaketh houses, or brethren &c. For my name sake, shal receiue an hundred fold and shall inherit eternall life: euen as the inheritance is giuen to the sonne, not fot doing his duetie, but because hee is a sonne accor∣ding to that common saying, As soone as the sonne is borne the por∣tion is due. as also in recompence of his obedience.

And why doth God promise reward to the good workes of his children?

Because they beleeue: now they which beleeue are righteous through the righteousnes of Christ imputed vnto them, & to the iust, life is promised and abundance of all good things.

To what purpose doth hee thus promise?

1. That they might bee spurred on to doe their duety more cherefully.

2. That they might be testimonies of Gods prouidence, because the goods of this life come from him, and are distributed at his pleasure according to the saying in the Prouerbs:* 1.31 The blessing of the Lord maketh rich: and that hee will preserue his Church in this life, and prouide for his: wherefore Christ saith, Seeke first the kingdome of God and his righteousnesse, and other things shall be added

vnto you. Math. 6.33.

3 That God might stirre vp his to beleeue, to call vpon him, to hope, and giuing of thankes, according to that Psal. 50.15. I vvill deliuer thee, and thou shalt glorifie me.

4 That they might be remembrances, and pledges of the pro∣mise of grace, for which they are bestowed vpon vs.

What causes ought to prouoke vs to liue vvell?

1 The commaundement of God, whereunto all creatures should obey. 1. Thess. 4.3. This is the vvill of God euen your sanctificaiton.

2 Our dutie which we owe, that we may declare our thanke∣fulnesse towards him. Rom. 8.12. We are debtors to God, and not to the flesh: neyther are we our owne men, but his who hath elected vs to holines of life. Luke. 17.10. he hath redeemed vs from all in∣iquitie, and cleansed vs in the bloud of Christ, that we might be made followers of good worksa 1.32.

3 The necessitie of order, of the cause and the effect, for a good tree bringeth forth good fruit. Math. 7.17. and they that are lead by the spirit of God are the sonnes of God. Rom. 8.14. 1. Iohn. 3.9. Euerie one that is borne of God doth not commit sinne, that is, by af∣firming the contrarie, he endeuoureth after holines, because the seed of God abideth in him, that is, the holy Ghost, so called by the effect, because by his vertue, as it were by a certaine seed we are made new men.

4 Faith which cannot be kept, where we go on in sinne against conscience. 1. Tim. 1.19. Fight the good fight, hauing faith and good conscience, vvhich being put avvay, some haue made shipvvracke of faith.

5 The excellency of good workes, because thorow Christ they are that worship which pleaseth God, or sacrifices of thankesgiuing seasoned with faith, as it were with salt, kind∣led with the holy Ghost, as it were with fire from heauen, and sanctified by the merit of Christ, and accepted of God thorow Christ. 1. Pet. 2.5.

6 Our owne dignitie: For being iustified wee are the sonnes of God, the holy Temple of GOD, Kings and Priestes

annoynted of the holy Ghost, wherewith being clothed wee ought to publish the righteousnesse of God, in thought, word, and deed, and the prayses of God by confession.

7 The promises of Gods blessings as well corporall as spi∣rituall. Leuit. 26.34.a 1.33 If ye vvill vvalke in my precepts, I vvill giue you raine in due season; and the free reward of our pa∣tience and obedience toward God, as Moses Heb. 11.26. is said, to haue respect to the recompence of revvard, because, 1. Timoth. 4.8. Godlinesse hath the promises of this life, and that vvhich is to come.

8 The good that comes by them, for wee must doe good workes, to further our neighbour by our godlinesse, to glorifie GOD, and to stoppe the mouth of the aduer∣sariesb 1.34.

9 That by the fruits of faith wee may be made more certaine of our election, and vocation, and being made new creatures, may nourish in our selues the hope of life eternall. 2. Peter. 1.10. Iames. 2.17.

Why must we auoid euill workes?

1 Because they displease God, Psalm. 5.5. Thou art not a God that delightest in iniquitie, neyther shall the vvicked dvvell vvith thee: and they prouoke him to anger, thou hatest all those which vvorke vvickednesse. verse. 6.

2 They doe dishonour the profession of the Gospell, and the glorie of God, Rom. 2, 24. For your sakes is the name of God e∣uill spoken of, among the Gentiles: as Nathan saith to Dauid. 2. Sam. 12.14. Thou hast caused the enemies of the Lord to blas∣pheme by this meanes.

3 Because they draw downe vpon vs punishments, both publike and priuate, warres, famine, pestilence, &c. Deut. 28.15. &c. If thou vvilt not heare the voyce of the Lord thy God,* 1.35 thou shalt be cursed vvhen thou goest forth into the field. &c. A∣gaine, Thou doest chastice the sonnes of men for their iniquities. Psal. 90.8.

4 Because there followeth the tyrannie of Sathan, into whose power the reprobate are deliuered vp, in whose snares they are taken captiues, and doe his whole pleasure. 2. Tim. 3.26.

5 Because by ill doing all spirituall exercises are hindred, faith is weakened, the conscience wounded, calling one God distur∣bed, and ceased, the holy ghost greeued. Ephes. 4.30. do not ye greeue that holy spirit of God wherewith ye are sealed.

6 They deserue eternall damnation as Paule witnesseth, they that doe such thinges haue noe parte in the kingdome of god, nei∣ther shall they possesse it, Galat. 5.21. & 1. Cor. 6.10.

Are good workes necessarie to saluation.

The question is ambiguous, for if it be taken in this sense, that our good workes are so necessarie to saluation that they are the cause or merite of righteousnesse, saluation and life eter∣nall; it is false. But if it be vnderstood, that new obedience is ne∣cessarie, so as it be a duety which we owe, and an effect necessari∣ly following reconciliation, it is true.

2 Because god will saue noe man without repentance: and the gift of the holy ghost is necessarie to life eternall, as Christ saith. Iohn. 3.3. vnlesse a man be borne againe &c.

3 Because faith without which it is impossible for any man to be saued, cannot be without good workes, and faith hath chari∣tie euer ioyned with her, though not in action, yet in possibility.a 1.36

4 Because Bernard saith good workes are the way to the kingdome, not the cause of raigning Neither can any man attaine to life eter∣nall but by the way of good workes, which God hath prepared that wee should walke in them. Ephes. 1.4. &. 2.10.

What is to be obserued in the sayings of the Scriptures vvherein iustification, saluation, and life eternall is ascribed to workes?

1 Legal sentences are to be vnderstoode of perfect good workes, such as none can be found in no creature: But euange∣licall sentences doe alwaies include faith in our workes. And we must vnderstand that by faith in the first place, iustification is receiued, and acceptation to life eternall: afterwarde in the se∣cond place and by consequence, workes are accepted as the fruites of fairh, and life eternall is promised to these for Christes sake.

2 In such sayings there are not brought forth arguments from the cause, why the person is made partaker of eternall life, but it is shewed from the effects or the adiuncts, what person is par∣taker

of remission of sinnes & life eternall, So Luk. 7.47. Christ plainely proueth in way of resolution by this argument, that the womans sinnes were pardoned, because shee loued much. But twoe diuerse questions are at no hand to be confounded. The one to whom life eternall is giuen, the other for what cause it is giuen. To them that doe well and meditate in the law of God, is happines and life eternall promiseda 1.37, but yet it is giuen freely for Christes sake.b 1.38

3 In this question we must remember to obserue a rule of the Rabbines concerning the holy Scriptures. In euery place wherein thou lightest on an obiection for an hereticks, thou findest a medicine in the side thereof. So the scripture, wheresoeuer it ascrib∣eth eternall life to workes as a reward, calleth it an inheritance.c 1.39

4 When as diuers effects doe depend alike of one and the selfe same cause, the consequence from one effect auaileth to another because of their common dependance as. Luk. 7.47. the conse∣quence from loue auailes (to proue) the remission of sinnes: be∣cause ech of them dependeth on faith.

5 Where there is a subiect there is his proprietie, and on the contrarie where there is a propriety there is his subiect. So where there is faith there be workes, and where there be good works there is faith.

6 Seeing good workes doe spring from faith, whatsoeuer is attributed to them, must needs be ascribed to the roote (i. faith whence they spring)

ƲƲhat is the end and vse of good workes?

It is three fold. 1. The glory of God, namely that by them wee should glorifie God before men.a 1.40

2 The testification of our true faith that we may make our calling and election sure to our selues in our owne consciences. 2. Pet. 1.10. And also that we may liue sutable to the gospell & our calling. Ephes. 4.1. I beseech you walk worthy of the calling wher∣with you are called.

3 The edification of our neighbour,* 1.41 which is done whilest that we further him by our workes, or prouoke him to doe the like.b 1.42.

ƲƲhat is contrarie to this doctrine?

1 Euill workes.

2 The error of the papists, who teach that good workes may

be done without faith, as also of them that thinke they are per∣fect, which boast of the perfection and purity of workes, and se∣curely rest in them. Also their error who bragge of their merits of congruity and condignity, and boast of the workes of superero∣gation which teach that their wilworships,* 1.43 that is worships of there owne deuising are acceptable to god. Which accompt these for good workes which are done with good intent, and leane only on the will and tradition of men: which imagine that the violating of these is more hainous then of the commande∣ments of God. As for that which is saide that we must heare the guides euen as Christ himselfed. 1.44, it must be vnderstood only of the true pastours of the Church which watch for the saluation of the soules committed to their charge: And the error of them who affirme that man is iustified before God by workes, as causes: & sclander vs that we contemne good workes, as though this were in controuersy betweene vs and them, whether good works are to be done, wheras we doe more carefully vrge this then they doe

3 Of the Epicures or libertines, which neglect good workes as vnprofitable,

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.2

  Gal. 5.22.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.4

  psa. 119.4 Deut. 4.2
• a 1.5

  Act. 15.9
• b 1.6

  mat. 6.1.
• c 1.7

  Tim 1.5. Deut. 4.2 1. Cor. 10.31 Colos. 3.17
• d 1.8

  Mat. 3.33
• a 1.9

  Gen. 3.7
• b 1.10

  Iob. 14, 4 Tit. 1.15
• c 1.11

  Esa. 64.5 Ia. 3.2
• a 1.12

  Gen. 6.9. Psal. 7.9 Luk 1.6
• b 1.13

  mat. 11.30
• a 1.14

  Rom. 8.1.2
• b 1.15

  ps. 106.33.
• a 1.16

  gen. 17, 1
• b 1.17

  psa, 119.1
• c 1.18

  Luk. 1.6
• a 1.19

  Ro,. 47
• a 1.20

  Eph. 2.8.9
• b 1.21

  Mat, 20.28 Ioh, 16, 2 1 Ti. 1.10 Heb 9, 12
• c 1.22

  Eph. 2, 9 1 Cor, 4.4
• a 1.23

  Luk, 17.9 10. &c Ro. 8.12
• e 1.24

  Ro. 1, 27
• f 1.25

  Rom, 8, 18
• g 1.26

  Luk. 17.9
• a 1.27

  Ro. 14.23
• b 1.28

  Ro. 4.2.3 23.
• a 1.29

  Gal, 3, 14
• a 1.30

  Luk. 17.10
• * 1.31

  Pro. 10, 20.
• a 1.32

  Luk. 1.74, 75. 1 Cor, 16.19 20.
• a 1.33

  Deut. 28. Esa. 1.19
• b 1.34

  Luk, 6.7. 1 Pet. 2.12 14. &c. Titus. 2.8.
• * 1.35

  Leuit. 26.3 14. &c.
• a 1.36

  Gal. 5.6
• a 1.37

  Psal. 1.13 &. 119.1.2 Math. 25.3
• b 1.38

  psal. 32, 1
• c 1.39

  math. 25 35. Colloss. 3.24
• a 1.40

  Mat. 5.16
• * 1.41

  2 Cor, 9
• b 1.42

  11. 12. 13 Act. 3.14
• * 1.43

  Numb. 15.39. Ezek, 20.18 19 Mat. 15.19
• d. 1.44

  Luk. 10.16, Heb. 13.17