The Sum of Christian Religion 2, Part 3 · Subpart 3
OF GOOD-WORKES.
THE chiefe Queſtions.
1 What good-workes are.
2 How they may be doone.
3 Whether the works of Saints be perfectly 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 onlie. Three things are heere to be conſidered. 1 The conditions & cirumſtances required for the making a woorke good. 2 The difference betweene the woorkes of the regenerate, and the vnregenerate. 3 Jn what ſort the morall woorkes of the wicked are ſinnes.
1 That a work, which we do, may be good, theſe conditions are required neceſſarily vntounto 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 actions, as they are actions, euen thoſe of the wicked, are good, that is, naturallie: but all actions are not good morally: 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 vponupon 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 hauehave 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 vntounto vsus. Of this true faith are theſe things ſpoken. Whatſoeuer is not of faith, is ſinne. ….Without faith it is vnpoſſible to pleaſe God. And the reaſons of both theſe ſayings, are not obſcure: becauſe without faith, there is no louelove of God, and ſo conſequently no louelove of our neighbour. And whatſoeuer woorke ariſeth not from the louelove of God, is hypocriſie.
3 It is required, that this woorke be referred principally i… the glorie of God onelyonly. Otherwiſe it ſhal proceed frō the louelove of thy ſelfe, not from the louelove 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 excluded, 1 Which are ſins in themſelues, and repugnant vntounto Gods Lawe, and his will reuelled in the word. 2 Which are not repugnant vntounto the Law, neither in themſelues good or euill, but which may yet by an accident be made good or euil. Workes not repugnant vntounto 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 worſhipping God therein. 3 Which are good in themſelues and commanded 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, becauſe the workes of the vnregenerate, Firſt, Proceed not of faith. Secondly, Are not ioined with an inward obedience, and therefore 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 vntounto Gods Lawe. For theſe are ſinnes by themſelues, and in their own kind, but thoſe either are ſins onelyonly by an accident, namely by reaſon of defect, becauſe neither they come of faith, neither are doone for Gods glorie. Wherefore this conſequence is not of force: Al the workes of the wicked, and of Paynims 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 onelyonly, and that by the regenerate onelyonly, whoſe heart is regenerated of the holy ghoſt by the goſpel, and that not onelyonly in their firſt conuerſion, and regeneration, but alſo by the perpetual and continual gouernment of the holy ghoſt, who both worketh in them an acknoweledgement of ſinne, faith, & new obedience: and alſo doth daily more and more encreaſe and confirme the ſame gifts in them. VntoUnto this doctrine Saint Ierome alſo conſenteth. 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 regeneration 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 before 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 worketh 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 vntounto vsus 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 deſerue to be caſt out into euerlaſting paines. Curſed be he that abideth not in al. Deut. 27.26.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 hauehave alwaies in this life defectes, and are ſtained with ſins. For faith and the louelove of God and our neighbour, whence good workes flow, are imperfect in vsus in this life. The effect then ſhall not bee perfect, becauſe the cauſe is not perfect. For we do not perfectly know and louelove God and our neighbour: and therefore neither doe we ſo cheerfullie, and perfectlie, as we ought, perfourme theſe workes vntounto God and our neighbour. J ſee another Law in my members rebelling againſt 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 vntounto 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 vsus with his Father. Whence, Chriſt is called our High-Prieſt, by whom our woorks are offered: hee is called alſo the Altar, wheron our works being put are pleaſing 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 perſon 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 Mediatours ſake; and therefore the woorks alſo of the perſon are for the Mediatours ſake pleaſing and acceptable vntounto 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. Whereof 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 reaſon reaſoneth on this wiſe: He is not bound himſelfe to ſatisfie, for whom another hath alreadie ſatisfied. Chriſt hath ſatisfied for vsus. Therefore there is no neede for vsus to doe good woorks. Aunſwere. There is more in the concluſion of this reaſon, than in the premiſſes. For this onelyonly 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 ſatisfaction: Therefore neither are we bound to perfect obedience, no not in the life to come. For, whō another hath ſatisfied for, he himſelfe 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 obedience is neuer at any time to bee performed of vsus, as thereby to ſatisfie for our ſins already cōmitted, or which ſhall be committed vntill the end of our life. But it followeth not hereof, that wee muſt not bee perfect in the life to come. For then alſo wee ſhall bee bound to perfect obedience; we ſhall be like vntounto 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 vsus. 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 ſatisfie, 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 vntounto the Lawe in our behalfe, which otherwiſe wee ſhoulde hauehave performed in this life vntounto the lawe, and which we in this life omit, and are no way able to perfourme. Now for this end hath Chriſt ſatisfied for vsus, and redeemed vsus by his bloud, that at length we might in the life to come ceaſe from ſinne, and performe that obedience vntounto him, which then we are to performe. Neither dooth it for all this hereof followe, that God requireth a double obedience or ſatisfaction of vsus. For God excteth obedience hence-forward of vsus, 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 vsus 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 vsus this our obedience, though yet it be but begun and vnperfect. For ſeeing God ſo greatly hated ſinne, that ſatisfaction could not be made vntounto him for ſinne, but by the death of his only begotten Sonne; wee verily muſt alſo hate it; euen as himſelfe alſo cōmandeth vsus to fly & abhor it from our hart and ſoule. And Chriſt hath not therefore freely redeemed vsus, that it might hence forwarde be lawful for vsus to giuegive our ſelues ouer vntounto ſinne, but that being freed from ſinne wee ſhould hereafter begin to liue to him onelyonly. This end of our redemption, which Chriſt himſelfe reſpected, is cauſe ſufficient, for which al of vsus 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 neighbour. 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 requireth the beginning of obedience in this life, and the perfection thereof in the life to come. Wherefore we are neceſſarilie to giuegive our ſelues to good workes, that wee maie perfourme due obedience vntounto God, who requireth it of vsus. Joh. 15·12. This is my commaundement, that yee louelove one another. Rom. 6.18. Beeing made free from ſinne, yee are made the ſeruantes 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 hauehave good works to be don of vsus: 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 vsus. 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 louelove, magnifie, worſhip, reuerence him, and declare our louelove and thankefulnes towardes him by our good workes and obedience. Rom. 12.1. J beſeech you brethren by the mercies of God, that ye giuegive vp your bodies a liuing ſacrifice, holy, acceptable vntounto God, which is your reaſonable ſeruing of God. 1. Pet. 2.5. Yee are made an holie Prieſthoode to offer vp ſpiritual 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 vntounto the glorie and praiſe of god. Now by our workes we muſt needes know, that wee hauehave 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 hauehave 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 hauehave obtained remiſſion of ſinnes through Chriſt; and are for Chriſtes ſake iuſtified before God, for iuſtification and ſanctification are benefites linked together, which ſo cleaue together, and that neceſſarily, as they neuer can be ſeuered or pulled aſunder. For Chriſt obtained both for vsus at once; namely both remiſſion of ſinnes, and the holy Ghoſt who ſtirreth vp in vsus 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. GiueGive diligence to make your calling and election ſure. Theſe proceede from the cauſe next going before. For god hath choſen from euerlaſting of his free mercy thoſe onelyonly 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 hauehave receiued from Chriſt iuſtification, (which is neuer giuen vntounto the Elect without ſanctification) we knowe by faith. And that we hauehave 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 giuegive 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 vntounto them. For wee hauehave through faith onelie a feeling of gods fauor towards vsus, & 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 obtaine corporall and ſpirituall rewardes; which according vntounto the promiſe accompanie good workes. 1. Timot. 4.8. Godlines is profitable vntounto al things, which hath the promiſe of the life preſent, and of that that is to come. Except God woulde hauehave the hope of rewards, and the feare of puniſhments to be motiue cauſes vntounto good works, he would not vſe them in admonitions.
We muſt doe good woorkes alſo in reſpect of our neighbour, 1. That wee maie bee profitable vntounto 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 vntounto 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 vsus vntounto ſaluation, to wit, not as a cauſe of our ſaluation, but as mean or way, without which wee come not vntounto it. And after the ſame ſort alſo it maie be ſaid, That good woorkes are neceſſarie vntounto iuſtice and righteouſnes, or, vntounto iuſtification, or in them that are to be iuſtified, namely as a conſequent following iuſtification, 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, & miniſter occaſiō of cauilling vntounto the aduerſaries. 3. Becauſe the Scripture doth not vſe them; which muſt be followed of vsus 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 therefore 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 hauehave doone all thoſe thinges, which are commanded you, ſay, we are vnprofit…ble ſeruants. 3 Our woorkes are impure and vitious, how-euer they ſeeme moſt good. Iſay 64.6. Wee hauehave 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 excellent knowledge ſake of Chriſt Jeſus my Lord, for whome I hauehave 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 onelyonly. Phil. 2.13. Jt is god which worketh in you both the will and the deede, euen of his good pleaſure. 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 onelyonly. Mat 20.15. Is it not lawfull 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 thereby merit ought at Gods handes, or bind God vntounto him, to giuegive 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 vntounto vsus when hee created vsus, ſo neither now doth he owe vsus our preſeruation, neither is he bound to giuegive vsus any thing. We can beſtow no benefit vponupon 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 vsus 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 hauehave in himſelfe whereof to reioice, neither ſhould the glorie be giuen to God. Rom. 4.2. If Abraham were iuſtified by his woorkes, hee hath wherein to reioice, 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 vntounto her, The elder ſhall ſerue the yonger; As it is written, I hauehave loued Jacob, and hauehave hated Eſau. 9 They who will be iuſtified by woorkes, hauehave no ſure and ſteadefaſt conſcience. 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 hauehave died in vaine. 11 There ſhould not be one and the ſame reaſon and cauſe of our ſaluation, if this Doctrine of the merit of woorkes ſhould be admitted. Abraham and the Theefe on the Croſſe ſhould hauehave bin otherwiſe iuſtified, than we are iuſtified. But, there is but one way leading vsus 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 vnderunder Heauen, whereby wee muſt bee ſaued. Therefore we ſhall not be ſaued by good workes, or for our good woorkes. 12 Chriſt ſhoulde not giuegive vsus full and perfect ſaluation, and ſo neither ſhould hee bee a perfect Sauiour, if ſome thing were as yet required of vsus, whereby we ſhould bee made iuſt. But Chriſt is our perfect Sauiour. For (as Paul witneſſeth) God with his glorious grace hath made vsus accepted in his beloued. By whom we hauehave redemption through his bloud, euen the forgiuenes 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 hauehave not good woorkes cannot be ſaued. Therefore good woorkes are neceſſarie vntounto ſaluation. Anſ. That, without which we cannot be ſaued, is neceſſary vntounto 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. Therefore 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 vntounto God by vsus, & therefore God is not bound, no not to make the leaſt recompence. For he that ſtādeth no waies in need of our works, and vntounto 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 vntounto our ſelues by good workes. For the good works which we doe, are a conformity with God, & therefore are Gods gift, by which gift and benefit we are bound vntounto god, but not god vntounto vsus. Wherfore 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 giuegive me a thouſand florens. Obiection. 3. But whereby may we be aſſured that we hauehave good works? Aunſwere. 1. By the peace of conſcience. 2. By our conuerſion. 3. By the fruites of conuerſion.