A14216:1954
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.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.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
7 Why Christs satisfaction is made ours by faith only.
7 Why Christes satisfaction is made ours by faith onelie.
1CHRISTS satisfaction is made ours by faith alone: 1. Because faith is the only instrument which apprehendeth Christs satisfaction. 2. Because the proper act & operation of faith, and not any other act of virtue, is the application or apprehension of Christs merit: yea, faith is nothing else than the acceptation it self, or apprehension of another's justice, and of the merit of Christ. 3. It is done by faith only: because we are justified by the object of faith only, to wit, by the merit of Christ alone, besides which there is no justice of ours, nor any part thereof. For we are justified freely for Christs sake, without works: There is nothing which is our justice and righteousness before God, neither in whole, nor in part, besides Christs merit: only by receiving and believing another's justice, and not by working we are justified. Not by working, nor by meriting, but by apprehension and acceptation only we are just and righteous. Wherefore we are justified by faith only; by faith, as Saint Paul speaketh, as by a mean and instrument: but not for faith, as the Papists say, who will admit both these manners of speaking, as if faith were indeed the application, whereby we apply unto our selves Christs justice, but were also besides a certain work or merit, whereby we merit to be just. Now the exclusive particle (only) is added, that whatsoever merit of ours may be excluded and faith understood with relation and respect to Christs merit, which is our justice: That so the sense may be: Christs merit justifieth us, and not faith it self: that which is apprehended doth justify us, and not the instrument which doth apprehend. Nevertheless, this proposition, We are justified by faith, may be understood also without relation, to wit, we are justified by faith, as by a mean. But this proposition of the Apostle, Faith was imputed to him for righteousness, and other the like are necessarily to be understood with a relation unto Christs merit and justice. Faith was imputed unto him for righteousness, as faith is the apprehending instrument of righteousness apprehended, faith being as it were the