The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…

Quest. 63. How is it that our good works merit nothing, seeing God promiseth, that he will give a reward for them, both in this life, and in the life to come?

Answ. That reward is not given of merit, but of grace^a.

1. aLuke 17.10.

The Explication.

IN this Question is contained a prevention of an argument of the Papists, brought for justification before God for our works and merits. Obj. 1. Reward presupposeth merit; so that where reward is, there is also merit: for Reward and Merit are correlatives; whereof if one be put, the other is put also. But everlasting life is proposed as a reward for good works: Therefore also the merit of good works is everlasting life. Answ. The Major is sometimes ⟨p. 388⟩true as concerning creatures, as when men may merit or deserve of men. But neither always among men doth it follow that there is merit where there is reward: for men also oftentimes give rewards not of merit or desert. Now it is unproperly said of God, that he proposeth eternal life unto our works as a reward: for we can merit nothing at Gods hand by our works. Or if they thus press and urge their reason: Object. That is a merit whereunto a reward appertaineth: But a reward appertaineth to good works: Therefore by order of justice good works are merits. Answ. That is a merit whereunto a reward appertaineth by force of covenant or bond. But the reward of good works is of grace. In reward two things are to be considered: 1. Obligation, or binding. 2. Compensation, or recompensing. Here is no obligation, but compensation followeth works through grace. There is therefore a reward of works, because compensation followeth them; and God for this cause especially promiseth to reward our works: 1. To testify unto us, that good works please him. ¹2. To teach us that eternal life is proposed only to them that strive and labour painfully. 3. Because he will as surely give us a reward, as if we had deserved it. Hither may be referred all such like arguments of the Papists, whereby they labour to establish the merit of works.

IN this Question is contained a prevention of an argument of the Papists, brought for justification before God for our workes and merits. Obj. 1. Reward presupposeth merit; so that where reward is, there is also merit: for Reward and Merit are correlatives; whereof if one be put, the other is put also. But everlasting life is proposed as a reward for good workes: Therefore also the merit of good workes is everlasting life. Answ. The Major is sometimes ⟨p. 388⟩true as concerning creatures, as when men may merit or deserve of men. But neither alwaies among men doth it follow that there is merit where there is reward: for men also oftentimes give rewards not of merit or desert. Now it is unproperly said of God, that he proposeth eternall life unto our works as a reward: for we can merit nothing at Gods hand by our works. Or if they thus presse and urge their reason: Object. That is a merit whereunto a reward appertaineth: But a reward appertaineth to good workes: Therefore by order of justice good workes are merits. Answ. That is a merit whereunto a reward appertaineth by force of covenant or bond. But the reward of good works is of grace. In reward two things are to be considered: 1. Obligation, or binding. 2. Compensation, or recompensing. Here is no obligation, but compensation followeth works through grace. There is therefore a reward of workes, because compensation followeth them; and God for this cause especially promiseth to reward our workes: 1. To testifie unto us, that good workes please him. ¹2. To teach us that eternall life is proposed onely to them that strive and labour painefully. 3. Because hee will as surely give us a reward, as if wee had deserved it. Hither may be referred all such like arguments of the Papists, whereby they labour to establish the merit of workes.

1. 1Three causes why God promiseth to reward our works.Three causes why God promiseth to reward our workes.

Object. 2. We are justified by faith. Faith is a work: Therefore we are justified by works. Ans. 1. The consequence of this reason is denied, because more is in the conclusion than in the premisses: of which premisses this only followeth; Therefore we are justified by that work: which we grant, to wit, as by an instrument or mean, not as any impellent cause, as themselves understand it: for we are justified by faith, as by a mean of attaining our justification: and we are not justified for faith, that is for the merit of faith. 2. The kind of affirmation is diverse: For in the Major, faith is understood with relation to Christs merit, in the Minor it is taken absolutely and properly.

Object. 2. Wee are justified by faith. Faith is a worke: Therefore wee are justified by workes. Ans. 1. The consequence of this reason is denied, because more is in the conclusion than in the premisses: of which premisses this onely followeth; Therefore wee are justified by that worke: which wee grant, to wit, as by an instrument or meane, not as any impellent cause, as themselves understand it: for wee are justified by faith, as by a meane of attaining our justification: and wee are not justified for faith, that is for the merit of faith. 2. The kind of affirmation is diverse: For in the Major, faith is understood with relation to Christs merit, in the Minor it is taken absolutely and properly.

Object. 3. Our justice is that whereby we are formally or essentially just: Therefore we are by faith formally and essentially just. Answ. The consequence of this reason is to be denied, because the kind of affirmation is diverse. For the Major is meant properly, but the Minor correlatively, and figuratively, ^*else it were false: For properly, not faith, but the correlative object of faith, namely, Christs merit (which faith beholdeth, and applieth to it self) is our justice. 2. Either there are four terms in this Syllogism, because the Major treateth of Legal justice, the Minor of Evangelical: or else the Major is false: For Evangelical justice is not formally in us, as whiteness is in a wall; but is without us, even in Christ, and is made ours by imputation and application through faith.

Object. 3. Our justice is that whereby wee are formally or essentially just: Therefore wee are by faith formally and essentially just. Answ. The consequence of this reason is to be denied, because the kinde of affirmation is diverse. For the Major is meant properly, but the Minor correlatively, and figuratively, ^*else it were false: For properly, not faith, but the correlative object of faith, namely, Christs merit (which faith beholdeth, and applieth to it selfe) is our justice. 2. Either there are foure termes in this Syllogisme, because the Major treateth of Legall justice, the Minor of Evangelicall: or else the Major is false: For Evangelicall justice is not formally in us, as whiteness is in a wall; but is without us, even in Christ, and is made ours by imputation and application through faith.

1. *Per Metalepsin.

Object. 4. That which is imputed unto us for righteousness, for it we are righteous. Faith is imputed to us for righteousness, as Paul saith: Therefore, For faith we are righteous, and not only By faith. Ans. Again, the kind of affirmation is, of proper in the Major proposition, made figurative in the Minor. The Major is true of that which is properly and by it self imputed for righteousness: The Minor is true of that which is correlatively imputed for righteousness, because, by faith is correlatively understood the object of faith, unto which faith hath relation; for Christs merit, which is apprehended by faith, is properly our justice, and the formal cause of our justice. The efficient of our justice is God, applying that merit of Christ unto us. The instrument all cause of our justice is faith: And therefore this proposition, we are justified by faith, being Legally understood with the Papists, is not true, but blasphemous: but being taken correlatively, that is, Evangelically, with relation to Christs merit, it is true: For the correlative of faith is the merit of Christ, which faith also as a joint Relative or correlative respecteth, and as an instrument apprehendeth.

Object. 4. That which is imputed unto us for righteousnesse, for it we are righteous. Faith is imputed to us for righteousnesse, as Paul saith: Therefore, For faith we are righteous, and not only By faith. Ans. Againe, the kind of affirmation is, of proper in the Major proposition, made figurative in the Minor. The Major is true of that which is properly and by it selfe imputed for righteousnesse: The Minor is true of that which is correlatively imputed for righteousnesse, because, by faith is correlatively understood the object of faith, unto which faith hath relation; for Christs merit, which is apprehended by faith, is properly our justice, and the formall cause of our justice. The efficient of our justice is God, applying that merit of Christ unto us. The instrument all cause of our justice is faith: And therefore this proposition, we are justified by faith, being Legally understood with the Papists, is not true, but blasphemous: but being taken correlatively, that is, Evangelically, with relation to Christs merit, it is true: For the correlative of faith is the merit of Christ, which faith also as a joynt Relative or correlative respecteth, and as an instrument apprehendeth.

Object. 5. Evil works condemn: Therefore good works justify. Ans. 1. These contraries are not matches: For our evil works are perfectly evil; our good works are imperfectly good. 2. Although our good works were perfectly good, yet should they not deserve eternal life, because they are debts. Unto evil works a reward is due by order of justice: unto good works not so, because we are obliged and bound to do them: For the creature is obliged to his Creator, neither may ⟨p. 389⟩he of the contrary bind God unto him by any works or means to benefit him. And evil works in their very intent despite God; but good works yield him no profit or delight.

Object. 5. Evill workes condemne: Therefore good workes justifie. Ans. 1. These contraries are not matches: For our evill workes are perfectly evill; our good workes are imperfectly good. 2. Although our good workes were perfectly good, yet should they not deserve eternall life, because they are debts. Unto evill workes a reward is due by order of justice: unto good works not so, because wee are obliged and bound to do them: For the creature is obliged to his Creator, neither may ⟨p. 389⟩hee of the contrary binde God unto him by any workes or meanes to benefit him. And evill workes in their very intent despight God; but good works yield him no profit or delight.

Object. 6. He that doth righteousness, is righteous: Therefore not he that believeth. Answ. 1. He is righteous before men: that is, by doing righteousness,¹ he declareth himself righteous to others: but before God we are righteous, not by doing righteousness, but by believing: as it is written;² By the works of the Law shall no flesh be justified in his sight. 2. John showeth there, not how we are righteous, but what the righteous are: as if he should say, that he that is regenerated, is also justified; because, by doing righteousness, he testifieth to the world that he is justified; So then in this reason, the fallacy is a taking that which is no cause of justification, instead of the true cause thereof.

Object. 6. Hee that doth righteousnesse, is righteous: Therefore not hee that beleeveth. Answ. 1. Hee is righteous before men: that is, by doing righteousnesse,¹ hee declareth himselfe righteous to others: but before God wee are righteous, not by doing righteousnesse, but by beleeving: as it is written;² By the workes of the Law shall no flesh be justified in his sight. 2. John sheweth there, not how wee are righteous, but what the righteous are: as if he should say, that he that is regenerated, is also justified; because, by doing righteousnesse, he testifieth to the world that he is justified; So then in this reason, the fallacy is a taking that which is no cause of justification, instead of the true cause thereof.

1. 11 John 3.7.
2. 2Rom. 3.20.

Object. 7. Christ saith, Many sins are forgiven her, because she loved much: ¹Therefore good works are the cause of justification. Ans. 1. Christ here reasoneth from the latter to the former; from the effect which cometh after, to the cause which goeth before. In that the woman loved Christ much, Christ thence gathereth that many sins were forgiven her: and because there was a great feeling in that woman of the benefit, it must needs therefore be that the benefit is great, and many sins are forgiven her. That this is the meaning of Christs words, appeareth by the parable which he there useth. 2. Not every thing that is the cause of Consequence in reason, is also the cause of the Consequent, or thing it self which followeth in that consequence of reason. Wherefore it is a fallacy of the Consequent, if it be concluded, Therefore for her love many sins are forgiven her: For the particle (because) which Christ useth, doth no• always signify the cause of the thing following. It followeth not, The Sun is risen because it is day: Therefore the day is the cause of the rising of the Sun. The contrary rather is true.

Object. 7. Christ saith, Many sins are forgiven her, because shee loved much: ¹Therefore good workes are the cause of justification. Ans. 1. Christ here reasoneth from the latter to the former; from the effect which cometh after, to the cause which goeth before. In that the woman loved Christ much, Christ thence gathereth that many sins were forgiven her: and because there was a great feeling in that woman of the benefit, it must needs therefore be that the benefit is great, and many sins are forgiven her. That this is the meaning of Christs words, appeareth by the parable which he there useth. 2. Not every thing that is the cause of Consequence in reason, is also the cause of the Consequent, or thing it selfe which followeth in that consequence of reason. Wherefore it is a fallacy of the Consequent, if it be concluded, Therefore for her love many sins are forgiven her: For the particle (because) which Christ useth, doth no• alwaies signifie the cause of the thing following. It followeth not, The Sun is risen because it is day: Therefore the day is the cause of the rising of the Sun. The contrary rather is true.

Quest. 64. But doth not this doctrine make men careless and profane?

Quest. 64. But doth not this doctrine make men carelesse and profane?

Ans. No: For neither can it be, but they which are incorporated into Christ through faith, should bring forth the fruits of thankfulness^a

Ans. No: For neither can it be, but they which are incorporated into Christ through faith, should bring forth the fruits of thankfulnesse^a

1. aMat. 7.18. John 15.5.

The Explication.