A64611:1725
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
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.
1The perfect fulfilling of the law performed by Christ for us, is made ours, or applied unto us, through the alone and free mercy of God, as who from everlasting did predestinate us to this grace, and freely chose us in Christ, to whom he might apply, of his mere grace of faith, that justice and righteousness at his appointed time, according to the good pleasure of his will, as the Apostle speaketh: that is, according to his mere good pleasure, not being moved with any holiness which he foresaw ⟨p. 385⟩would be in us. The reason is, because there can be no good thing in us, except God first work in us. Wherefore all imagination and affirmation of merit is to be taken away, as which fighteth with the grace of God, and is a denial of his divine grace: For the grace and mercy of God is the only cause of both applications. He of his goodness, infinite and passing measure, applieth Christs merit unto us, and maketh that we also may apply the same unto us. The cause therefore why this application is wrought, is in God alone; but not at all in us, that is, it is neither any thing foreseen in us, neither also our apprehension and receiving of this justice; for all the gifts and graces which are in us, are effects of the application of Christs merit: and therefore that merit of Christ is no way applied unto us for the works sake which we do; but this is done, as the Apostle teacheth,2 According to the good pleasure of his will. Whereupon also it is said, What hast thou that thou hast not received? 3By grace are ye saved through faith, and that not of your selves; it is the gift of God.4
1THe perfect fulfilling of the law performed by Christ for us, is made ours, or applyed unto us, through the alone and free mercy of God, as who from everlasting did predestinate us to this grace, and freely chose us in Christ, to whom he might apply, of his meere grace of faith, that justice and righteousnesse at his appointed time, according to the good pleasure of his will, as the Apostle speaketh: that is, according to his meere good pleasure, not being moved with any holinesse which hee foresaw ⟨p. 385⟩would be in us. The reason is, because there can be no good thing in us, except God first worke in us. Wherefore all imagination and affirmation of merit is to be taken away, as which fighteth with the grace of God, and is a deniall of his divine grace: For the grace and mercy of God is the only cause of both applications. He of his goodnes, infinite and passing measure, applyeth Christs merit unto us, and maketh that we also may apply the same unto us. The cause therefore why this application is wrought, is in God alone; but not at all in us, that is, it is neither any thing foreseen in us, neither also our apprehension and receiving of this justice; for all the gifts and graces which are in us, are effects of the application of Christs merit: and therefore that merit of Christ is no way applied unto us for the works sake which wee doe; but this is done, as the Apostle teacheth,2 According to the good pleasure of his will. Whereupon also it is said, What hast thou that thou hast not received? 3By grace are yee saved through faith, and that not of your selves; it is the gift of God.4
Christ is then in respect of our justification, 1. As the subject and matter wherein our justice is. 2. As the impellent cause, because he obtaineth it. 3. As the chief efficient, because he together with his Father doth justify us, and giveth us faith, whereby we believe and apprehend it. The mercy of God is as the impellent cause thereof in God: Christs satisfaction is the formal cause of our justification, giving the very life and being unto it: Our faith is the instrumental cause, apprehending and applying unto us the justice or righteousness of Christ. We must note therefore,1 that we are justified by the grace of God, by the merit of Christ, and by faith, but by each of these in a several sense and meaning. The first position is understood of the impulsive cause, which is in God: the second of the formal cause, in Christ: the third of the instrumental cause, in us. We are justified by the mercy or grace of God, as a principal impellent cause, wherewith God being urged and moved, justifieth and saveth us. We are justified by the merit of Christ, partly as by the formal cause of our justification, inasmuch as by Christs obedience applied unto us, we are accepted of God, and being clothed as it were with this raiment, are reputed just: partly as by an impulsive and meritorious cause, inasmuch as God absolveth us for his sake. We are justified by faith, as by an instrumental cause, whereby we apprehend Christs righteousness imputed unto us.
Christ is then in respect of our justification, 1. As the subject and matter wherein our justice is. 2. As the impellent cause, because he obtaineth it. 3. As the chief efficient, because he together with his Father doth justifie us, and giveth us faith, whereby wee beleeve and apprehend it. The mercy of God is as the impellent cause thereof in God: Christs satisfaction is the formall cause of our justification, giving the very life and being unto it: Our faith is the instrumentall cause, apprehending and applying unto us the justice or righteousnesse of Christ. We must note therefore,1 that we are justified by the grace of God, by the merit of Christ, and by faith, but by each of these in a severall sense and meaning. The first position is understood of the impulsive cause, which is in God: the second of the formall cause, in Christ: the third of the instrumentall cause, in us. We are justified by the mercy or grace of God, as a principall impellent cause, wherewith God being urged and moved, justifieth and saveth us. We are justified by the merit of Christ, partly as by the formall cause of our justification, inasmuch as by Christs obedience applied unto us, we are accepted of God, and being clothed as it were with this raiment, are reputed just: partly as by an impulsive and meritorious cause, inasmuch as God absolveth us for his sake. Wee are justified by faith, as by an instrumentall cause, whereby we apprehend Christs righteousnesse imputed unto us.
The common received opinion saith; We are justified by faith correlatively: that is, we are justified by that whereunto faith hath relation, to wit, the merit of Christ, which faith apprehendeth: For faith, and the satisfaction of Christ, are correlatives, that is, have a mutual respect each to other; the one being that which receiveth, and the other that which is received. This kind of speech is well and probably used; because hereby faith is understood of the formal cause of justification, 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 a mean. But this proposition of the Apostle, Faith was imputed to him for righteousness, and other the like,1 are necessarily to be understood with a relation to 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 hand, wherewith the justice of Christ is received.
The common received opinion saith; We are justified by faith correlatively: that is, we are justified by that whereunto faith hath relation, to wit, the merit of Christ, which faith apprehendeth: For faith, and the satisfaction of Christ, are correlatives, that is, have a mutuall respect each to other; the one being that which receiveth, and the other that which is received. This kind of speech is well and probably used; because hereby faith is understood of the formall cause of justification, that so the sense may be; Christs merit justifieth us, and not faith it selfe: that which is apprehended doth justifie us, and not the instrument which doth apprehend. Neverthelesse, this proposition, We are justified by faith, may be understood also without relation, to wit, we are justified by faith, as a meane. But this proposition of the Apostle, Faith was imputed to him for righteousnesse, and other the like,
Answ. Not for that I please God through the worthiness of mere faith; but because only the satisfaction, righteousness, and holiness of Christ is my righteousness before Goda: and I cannot take hold of it, or apply it unto my self and other way than by faithb
Answ. Not for that I please God through the worthinesse of meere faith; but because onely the satisfaction, righteousnesse, and holinesse of Christ is my righteousnesse before Goda: and I cannot take hold of it, or apply it unto my selfe and other way than by faithb
1WE say, we are justified by faith alone: §11. 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 can be our justice and righteousness before God, either in whole, or in part, besides Christs merit: only by receiving and believing another's justice we are justified; not by working, nor by meriting, but by an apprehension and acceptation only we are just and righteous. All works are excluded, yea faith it self as it is a virtue or work. §22. Because the proper act and operation of faith is, for a man to apprehend and apply unto himself Christs righteousness: yea, faith is nothing else than the acceptation it self, or apprehension of another's justice, or, of the merit of Christ. §33. Because faith only is the instrument, which apprehendeth Christs satisfaction. Hence it is evident, for what causes we are to retain the exclusive particle Only, 2and to maintain it against the Papists: namely, 1. For declaration of that which Paul speaketh, We are justified freely by grace, without works: likewise of that which Christ saith, Only believe. 2. That whatsoever works and merits of ours, or of others, may be excluded from being causes of justification; and faith may be understood only with relation and respect to Christs merit, which is our justice. 3. That not only our merits, but even faith it self may be wholly excluded from that which is received by faith: and the sense may be, we are justified by faith alone, that is, not by meriting, but only by receiving: as when we say; This poor man is enriched only by receiving the alms of charitable disposed people: where all works and merits, yea, the very receiving of alms (if it be considered as a merit) are excluded. Therefore Paul saith always, that we are justifieda by faith, andb through faith, as by an instrument; but no where faith,c
For, if for faith we were just and righteous, then faith were now no longer an acceptation of another's righteousness, but were a merit and cause of our own justice; neither should it receive another's satisfaction, which now it should have no need of. 4. That we may know what necessity there is of faith unto justification, and may understand, that we are not justified by the merit of faith, and yet are not justified without faith apprehending the justice of Christ; because it is the proper act of faith, to lay hold on his righteousness. 5. The Orthodoxall or right believing Fathers oft-times urge the exclusive particle,1 by faith only. Origen: The Apostle saith that the justification of faith only is sufficient; so that if a man believe only, he may be justified; yea, though he perform no work. Ambrose: They are justified freely, who working nothing, and rendering no recompense, are justified by faith only through the gift of God. Again Ambrose: How then may the Jews think themselves to be justified by the works of the law, with the justification of Abraham, where they see that Abraham was not justified by the works of the law, but by faith only? The law therefore needeth not, when a sinner is justified before God by faith only. 2And, in the same place, the exclusive particle Only is often reiterated. The same Ambrose saith: Because this is decreed by God, that he which believeth in Christ should be saved without any work▪ receiving freely by faith only remission of sins. We are therefore justified by faith only, that is, by Christs merit only received by faith: This we must constantly maintain and defend, 1. For Gods glory, that Christs sacrifice be not extenuated. 2. For our own comfort, that we may be assured, that our righteousness dependeth not on our works (for so should we lose it many thousand times) but only on the sacrifice and merit of Christ.
For, if for faith we were just and righteous, then faith were now no longer an acceptation of anothers righteousnesse, but were a merit and cause of our own justice; neither should it receive anothers satisfaction, which now it should have no need of. 4. That we may know what necessity there is of faith unto justification, and may understand, that we are not justified by the merit of faith, and yet are not justified without faith apprehending the justice of Christ; because it is the proper act of faith, to lay hold on his righteousnesse. 5. The Orthodoxall or right beleeving Fathers oft-times urge the exclusive particle,
Ans. Because that righteousness, which must stand fast before the judgement of God, must be in all points perfect and agreeable to the law of Goda Now our works, even the best of them, are imperfect in this life, and defiled with sinb.
Ans. Because that righteousnesse, which must stand fast before the judgement of God, must be in all points perfect and agreeable to the law of Goda Now our workes, even the best of them, are imperfect in this life, and defiled with sinb.
IN the former Questions the true doctrine of Justification hath been made manifest and confirmed. It followeth that we proceed to the confutation of the Popish doctrine, affirming that we are justified by works, or, partly by faith, and partly by works. The argument is thus framed: The justice which may stand in Gods judgement must be perfectly absolute, and agreeable on all parts with Gods Law. But our very best works in this life are imperfect, and stained with sin: Therefore our very best works cannot be our justice in the judgment of God, neither in part nor wholly. The Major of this Syllogism is evidently proved out of the law: He that doth these things, shall live in them. Cursed is every one, which abideth not in all things which are written in the book of the law to do them. The Minor is out of doubt:1 seeing we do many evil things, which we ought to leave undone; and we leave many good works undone, which we should do: yea, we mingle much evil with that good we do, that is, we do it amiss. The complaints and daily prayers of Saints are witness hereof: Forgive us our sins. Enter not into judgment with thy servant. Wherefore imperfect works can make no perfect righteousness.2 This is the first cause why we cannot be justified by our works; namely,3 §11. Because our justice should by this means be imperfect, seeing our works are imperfect. Many other causes there are: For, §22. Though our works were perfect, yet are they due debt, so that by them we cannot acquit our sins that are past. When ye have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. §33. They are none of ours but Gods▪ who worketh them in us. §44. They are temporary, and have no proportion with eternal rewards: 4whereas between a merit and reward there must be some proportion. §5
Answ. That reward is not given of merit, but of gracea.
1WE say, we are justified by faith alone: §11. Because we are justified by the object of faith onely, 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 can be our justice and righteousnesse before God, either in whole, or in part, besides Christs merit: only by receiving and beleeving anothers justice we are justified; not by working, nor by meriting, but by an apprehension and acceptation only we are just and righteous. All works are excluded, yea faith it selfe as it is a vertue or work. §22. Because the proper act and operation of faith is, for a man to apprehend and apply unto himself Christs righteousnesse: yea, faith is nothing else than the acceptation it self, or apprehension of anothers justice, or, of the merit of Christ. §33. Because faith only is the instrument, which apprehendeth Christs satisfaction. Hence it is evident, for what causes we are to retain the exclusive particle Onely, 2and to maintaine it against the Papists: namely, 1. For declaration of that which Paul speaketh, Wee are justified freely by grace, without works: likewise of that which Christ saith, Onely beleeve. 2. That whatsoever works and merits of ours, or of others, may be excluded from being causes of justification; and faith may be understood only with relation and respect to Christs merit, which is our justice. 3. That not only our merits, but even faith it self may be wholly excluded from that which is received by faith: and the sense may be, we are justified by faith alone, that is, not by meriting, but only by receiving: as when wee say; This poor man is enriched only by receiving the almes of charitable disposed people: where all works and merits, yea, the very receiving of almes (if it be considered as a merit) are excluded. Therefore Paul saith alwaies, that we are justifieda by faith, andb through faith, as by an instrument; but no where faith,c for faith, as the Papists say, who will admit both these manners of speaking, as if faith were not indeed the application, whereby we apply unto our selves Christs justice; but were also besides a certain work or merit, whereby we deserve to be just: which is quite repugnant to the nature of faith:
IN the former Questions the true doctrine of Justification hath been made manifest and confirmed. It followeth that we proceed to the confutation of the Popish doctrine, affirming that we are justified by workes, or, partly by faith, and partly by works. The argument is thus framed: The justice which may stand in Gods judgement must be perfectly absolute, and agreeable on all parts with Gods Law. But our very best workes in this life are imperfect, and stained with sin: Therefore our very best workes cannot be our justice in the judgment of God, neither in part nor wholly. The Major of this Syllogisme is evidently proved out of the law: Hee that doth these things, shall live in them. Cursed is every one, which abideth not in all things which are written in the book of the law to doe them. The Minor is out of doubt:1 seeing wee doe many evill things, which we ought to leave undone; and we leave many good works undone, which we should doe: yea, we mingle much evill with that good we doe, that is, we doe it amisse. The complaints and daily prayers of Saints are witnesse hereof: Forgive us our sins. Enter not into judgment with thy servant. Wherefore imperfect works can make no perfect righteousnesse.2 This is the first cause why we cannot be justified by our works; namely,3 §11. Because our justice should by this meanes be imperfect, seeing our works are imperfect. Many other causes there are: For, §22. Though our workes were perfect, yet are they due debt, so that by them we cannot acquit our sins that are past. When ye have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to doe. §33. They are none of ours but Gods▪ who worketh them in us. §44. They are temporary, and have no proportion with eternall rewards: 4whereas between a merit and reward there must be some proportion. §55. They are the effects of justification; therefore not the cause. §66. If by them we were justified, we should have whereof to boast: but the Scripture saith, Not of workes, lest any man should boast himselfe. §77. The conscience should be destitute of solid or sure comfort. §88. Christ should have died without a cause. §99. There should not be the same way to salvation in both Testaments, if Abraham were justified by faith onely, and wee by works, 5whether by works alone, or works joyned with faith, it skilleth not. §1010.
