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Zacharias
Ursinus (1534-1583)
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The Doctrine of Justification
by Zacharias Ursinus (1534-1583)
Question 59. But what doth it profit thee now, that thou
believest all this?
Answer. That I am righteous in Christ, before God, and an heir of
eternal life.
Question 60. How art thou righteous before God?
Answer. Only by a true faith in Jesus Christ; so that, though my
conscience accuse me that I have grossly transgressed all the
commands of God, and kept none of them, and am still inclined to all
evil; notwithstanding God, without any merit of mine, but only of
mere grace, grants and imputes to me the perfect satisfaction,
righteousness, and holiness of Christ; even so, as if I never had,
nor committed any sin; yea, as if I had fully accomplished all that
obedience which Christ hath accomplished for me; inasmuch as I
embrace such benefit with a believing heart.
EXPOSITION.
The doctrine of justification, which now follows, is one of the
chief articles of our faith, not only because it treats of those
things which are fundamental, but also because it is most frequently
called in question by heretics. The controversies between the church
and heretics have respect principally to two points: the one is
concerning God, and the other concerning the justification of man in
the sight of God. And such is the importance of these doctrines that
if either one of them be overthrown, other parts of our faith easily
fall to pieces. Hence it becomes necessary for us to fortify and
establish ourselves, especially in these doctrines, against all the
assaults of heretics. Concerning the doctrine of justification (for
we have already spoken of the doctrine concerning God) of which the
above questions of the Catechism treat, the following things are to
be considered:
I. What is righteousness in general?
II. How manifold is it?
III. In what does righteousness differ from justification?
IV. What is our righteousness before God?
V. In what manner does it become ours, seeing it is without
us?
VI. Why is it made ours, or wherefore does God impute it unto us
for righteousness?
I. WHAT IS RIGHTEOUSNESS IS GENERAL?
Righteousness is derived from right, which is the law, and is a
conformity with the law, as sin or unrighteousness is the
transgression of the law. It may be defined in general, as
consisting in a conformity with God and the divine law; although a
definition can hardly be given so general as to agree at the same
time with God and creatures. Uncreated righteousness is God himself,
the foundation, and rule or pattern of all righteousness. Created
righteousness is an effect of uncreated or divine righteousness in
rational creatures. Righteousness, therefore, in general, as far as
it has respect to creatures, consists in fulfilling those laws which
pertain to rational creatures; or, it is a conformity on the part of
rational creatures with those laws which have respect to them.
Finally, righteousness is the fulfillment of the law, and a
conformity with the law is righteousness itself. This must be
observed and held fast to, because our justification can only be
effected by fulfilling the law. Evangelical righteousness is the
fulfilling of the law, and does not conflict with it in the least.
The gospel does not abolish the law, but establishes it.
II. HOW MANIFOLD IS RIGHTEOUSNESS, OR JUSTICE?
Righteousness is in general either uncreated, as God himself is
righteous, or it is created, as is the righteousness which belongs
to rational creatures. Created righteousness is legal and
evangelical. By legal righteousness we mean the fulfilling of the
law by one, who is thereby declared righteous; or it is such a
fulfilling of the law as that which is accomplished by one's own
obedience; or it is a conformity to the law which he has who is
declared righteous. This legal righteousness was the righteousness
of Adam before the fall, and is in the angels, and in Christ as far
as he is man. Evangelical righteousness is the fulfilling of the
law, performed, not by us, but by another in our stead, and imputed
unto us of God by faith.
Legal righteousness is performed, either by obedience to the law,
or by punishment. The law requires one or the other. That which is
performed by obedience is either universal or particular. Universal
is the observing of all those laws which have respect to us; or it
is obedience to all the laws which pertain to us. This righteousness
is again of two kinds, perfect and imperfect. The former consists in
internal and external obedience to all those laws which have respect
to us; or it consists in perfect conformity with the law, as it is
Said: "Cursed be he that confirmeth not all the words of this law to
do them" (Deut. 27:26). By a righteousness that is imperfect, we
mean that conformity with the law which is only begun, and which
does not comply with all the requirements of the law, nor perform
them in the manner which it prescribes. This righteousness consists
also of two kinds, philosophical and Christian. Philosophical is a
knowledge of the law of God, and of virtue, which is imperfect,
indistinct and small, and a certain purpose of the will and heart to
do those things which are right as far as that knowledge extends,
together with a course of conduct in accordance with the law.
Christian righteousness consists in regeneration, or a knowledge of
God and the divine law, imperfect, indeed, but yet more excellent
and perfect than that which is philosophical, grounding itself in
faith and the love of God, which the Holy Ghost kindles in the minds
and hearts of the faithful through the gospel, and which is at the
same time joined with a sincere desire to obey God according to all
his commandments. This form of righteousness belongs properly to
those who are regenerated, and flows from a justifying faith. That
righteousness which is particular is that which renders to every one
his own, and is either commutative as distributive. The former is
that which preserves an equality in contracts, or in the exchange of
things and their prices. Distributive justice is that which
preserves a proportion in the distribution of offices, honors,
goods, rewards and punishments, rendering to every one according to
his just desert. Let the husbandman till the ground, the statesman
direct the affairs of the republic, and the theologian instruct the
church, and let rewards be given to the good, and punishments be
inflicted upon the evil: "Render to all their dues; tribute to whom
tribute is due; honor to whom honor" (Rom. 13: 7).
Righteousness is also distinguished from the subjects into that
of the person, and the cause. Righteousness of the person is when a
person is just and conformable to the law; and that of the cause is
when a person has a just and good cause in controversy, whether he
himself be good or bad. David often comforts himself with this in
the book of the Psalms. It is otherwise called the righteousness of
a good conscience.
III. IN WHAT DOES RIGHTEOUSNESS DIFFER FROM
JUSTIFICATION?
Righteousness is conformity with the law; or, it is the
fulfilling, of the law, or that by which we are justified before
God. Justification, on the other hand, is the application of this
righteousness to anyone. They differ, therefore, as shape and the
application of it to an object, or as whiteness and whitening, or
making white. Justification admits of the same division which we
have made of righteousness, into that which is legal and
evangelical. Legal justification consists in effecting in us
conformity with God and the law. This is commenced in us when we are
regenerated by the Holy Spirit. Evangelical justification is the
application of evangelical righteousness; or, it is the application
of the righteousness of another, which is without us in Christ; or,
it is the imputation and application of that righteousness which
Christ wrought out for us by his death upon the cross, and by his
resurrection from the dead. It is not a transfusion of
righteousness, or of the qualities thereof; but it is the
acquitting, or the declaring us free from sin in the judgment of
God, on the ground of the
righteousness of another. Justification and the forgiveness of sins
are, therefore, the same: for to justify is that God should not
impute sin unto us, but accept of us and declare us righteous; or,
which is the same thing, that he declare us righteous on the ground
of the righteousness of Christ made over unto us. That this is the
proper signification of the word is clear from these passages of
Scripture in which it occurs: "In thy sight shall no man living be
justified," that is, no one shall be acquitted, or declared just by
inherent righteousness. "Blessed is he whose transgression is
forgiven, whose sin is covered. Blessed is the man unto whom the
Lord imputeth not iniquity," etc. (Ps. 143:2; 31:1-2). Paul, in
accordance with this declaration of the Psalmist, interprets
justification to be the remission of sins, where the word impute is
repeated seven times (Rom. 4: 7).
Obj. He that is righteous is conformable to the law. To justify
is to make righteous. Therefore to justify is to make the subject
thereof conformable to the law. Ans. We grant the whole argument. To
justify is to make the subject of it conformable to the law, either
in himself, by a righteousness which is called his own, and which is
inherent, infused and legal; or it is to be made righteous in
another which is called imputed righteousness, the righteousness of
faith, of the gospel, and of another, because it is not inherent in
us, but in Christ. This consists also in conformity with the law;
for faith does not make void the law, but establishes it. And such
we may remark is our righteousness and justification; for we now
speak of that righteousness with which we as sinners are justified
before God in this life; and not of that by which we shall be
accounted righteous in another life, or by which we would have been
righteous had we not sinned.
IV. WHAT IS OUR RIGHTEOUSNESS BEFORE GOD?
The righteousness with which we are here justified before God, is
not our conformity with the law, nor our good works, nor our faith;
but it is the satisfaction which Christ rendered to the law in our
stead; or the punishment which he endured in our behalf; and
therefore the entire humiliation of Christ, from the moment of his
conception to his glorification, including, his assumption of
humanity, his subjection to the law, his poverty, reproach,
weakness, sufferings, death, etc., all of which he did willingly;
yea, whatever he did and suffered to which he was not bound, as
being righteous, and the Son of God, is all included in the
satisfaction which he made for us, and in the righteousness which
God graciously imputes to us, and all believers. This satisfaction
is equivalent to the fulfilling of the law, or to the endurance of
eternal punishment for sin, to one or the other of which the law
binds all. "I determined to know nothing among you, save Jesus
Christ, and him crucified." "Ye are complete in him." "By the
obedience of one shall many be made righteous." "With his stripes we
are healed." "He was bruised for our iniquities." "This cup is the
new testament in my blood, which is shed for many for the remission
of sins." "Being justified freely, by his grace, through the
redemption that is in Christ Jesus; whom God hath set forth to be a
propitiation through faith in his blood." "Blessed are they whose
iniquities are forgiven." "Being justified by his blood, we shall be
saved from wrath through him." "We were reconciled to God by the
death of his Son." "Though he was rich, yet for your sakes he became
poor, that ye through his poverty might be rich." "He redeemed us
from the curse of the law, being made a curse for us." "In whom we
have redemption through his blood, the forgiveness of sins." "The
blood of Jesus Christ his Son cleanseth us from all sin." (1 Cor.
2:2, Col. 2:10, Rom. 5:19, Is. 53:5-6, Luke 22:20, Rom. 3:24, 45;
4:7; 5:9-10, 2 Cor. 8:9, Gal. 3:13, Eph. 1:7, 1 John 1: 7). Christ
fulfilled the law by the holiness of his human nature, and by his
obedience, even unto the death of the cross. The holiness of his
human nature was necessary to his obedience; for it became our
mediator to be holy and righteous in himself, that he might be able
to perform obedience, and make satisfaction for us. "For such a High
Priest became us, who is holy," etc. (Heb. 7: 26). This obedience
now is our righteousness, and it is upon the ground of this that God
is pleased with us. The blood of Christ is the satisfaction on
account of which God receives us into his favor, and which he
imputes unto us, as it is said, the blood of Jesus Christ his Son
cleanseth us from all sin, both of commission and omission. The
shedding of his blood is the complement of his satisfaction, and is
for this reason called our righteousness.
The questions, How can a rational creature be righteous before
God? how can man, being a sinner, be just before God? and whether a
rational creature can merit any thing at the hands of God? are to be
distinguished from each other. We reply to the first question, that
a rational creature may be just before God by an inherent conformity
with the law, as the angels, and those that are blessed. To the
second question we reply, that man as a sinner can be regarded as
righteous only on the ground of the imputation of Christ's merits;
and this is the question of which we speak when treating the subject
of justification. That man cannot be declared righteous upon the
ground of his works is evident from this, that his works are unholy
before his justification -- that after his justification they are
also imperfect, and that if they were perfect as they will be in
another life, they could nevertheless, not satisfy for those sins
which are past, and which still stand against us. To the third
question we answer that man can merit nothing from God, for it is
said, "When ye shall have done all those things which are commanded
you, say, "We are unprofitable servants; we have done that which was
our duty to do." (Luke 17:10). Nor is the obedience of Christ
meritorious in this respect, as though it added anything to God, but
it is called meritorious on account of the dignity of his person,
because he who suffered was the Son of God.
V. HOW DOES THE SATISFACTION OF CHRIST BECOME OUR
RIGHTEOUSNESS, SEEING THAT IT IS WITHOUT US?
At first view it seems absurd that we should be justified by
anything without us, or by something that belongs to another. It is
necessary, therefore, that we should explain more fully how the
satisfaction, or obedience of Christ becomes ours; for unless it be
made ours, or be applied unto us, we cannot be justified by it, just
as little as a wall can be white, if whiteness be not applied, or
fixed upon it. We remark, then, that there are two ways in which the
satisfaction of Christ is made over unto us: 1. God himself applies
it unto us, that is, he makes the righteousness of Christ over unto
us, and accepts of us as righteous on account of it, as if it were
ours. 2. We apply it also unto ourselves when we receive the
righteousness of Christ through faith, that is, we rest assured that
God will grant it unto us, that he will regard us as righteous on
account of it, and that he will free us from all guilt. There is,
therefore, a double application; one in respect to God, and another
in respect to us. The former is the imputation of Christ's
righteousness, when God accepts of that righteousness which Christ
wrought out, that it might avail in our behalf, and accounts us as
righteous in view of it, as much so as if we had never sinned, or
had at least fully satisfied for our sins. The other side of this
application which has respect to us, is the act itself of believing,
in which we are fully persuaded that it is imputed and given unto
us. Both sides of this application must necessarily concur in our
justification; for God applies the righteousness of Christ unto us
upon the condition, that we also apply the same unto ourselves by
faith. For although anyone were to offer another a benefit, yet if
he to whom it is offered does not accept of it, it is not applied
unto him, and so does not become his. Hence without this last
application the former is of no account. And yet our application of
the righteousness of Christ is from God; for he first imputes it
unto us, and then works faith in us, by which we apply unto
ourselves that which is imputed; from which it appears that the
application of God precedes that which we make, (which is of faith)
and is the cause of it, although it is not without ours, as Christ
says, "Ye have not chosen me, but I have chosen you" (John
15:16).
From what we have now said in regard to the application of the
righteousness of Christ it appears, first, that it is no absurdity
to say that we are justified by the righteousness of another; for
the righteousness which is applied unto us by faith, and for which
we are regarded as righteous, is not simply another's, but is made
ours by application. The subject, indeed, in which this
righteousness is found is Christ; but we are the object to which it
has reference, inasmuch as it is imputed unto us. Secondly, the term
imputation is not so comprehensive in its signification as
application; for whilst the former is used in relation to God alone,
the latter is used also in respect to us. Thirdly, that God applies
the righteousness of Christ unto us in one way, and we apply it in
another. God applies it by imputation whilst we apply it by faith,
or by accepting of it. Fourthly, that to justify, in the sense in
which the church uses the phrase, does not mean legally, which is to
make one that is unjust, just, by infusing in him the qualities of
righteousness; but evangelically, which is to regard one that is
unrightous, as righteous, and to absolve him from guilt, and not to
punish him, all of which is done on account of the satisfaction of
another imputed unto him. It is in this sense that the Scriptures
use the phrase, which may also be said of almost every language. In
the Hebrew language it signifies to acquit one that is guilty, or to
declare him innocent. "I will not justify the wicked." "He that
justifieth the wicked, and he that condemneth the just, even they
both are abomination to the Lord" (Gen. 23:7, Prov. 17:15). So the
Greek word dikaiun signifies sometimes to regard, or to declare one
righteous, and again it means to inflict punishment, the cause being
known by a proper trial, as Suidas observes.
It is in this last sense that Christ says, "By thy words thou
shalt be justified" (Matt. 12:37). The former signification is used
in two ways in the Scriptures. It signifies either, not to condemn,
but to acquit on trial: "Who shall lay any thing to the charge of
God's elect?" "It is God that justifieth." "He went down justified,
rather than the other" (Rom. 8:33, Luke 18:14). Or it signifies to
recognise and declare one righteous. "Wisdom is justified of all her
children." "That thou mightest be justified when thou speaketh"
(Luke 7:35, Ps. 51:6). Both significations, however, are reduced to
the same thing. But the phrase, to justify, is never used among the
Latins, and especially not by Latin authors in the sense of making
holy, or of infusing a habit of righteousness. And it is evidently
used in a different sense in the Scriptures, as the following
passages clearly prove, which cannot be understood otherwise than of
the acquital, and free acceptance of the sinner. "Who shall lay
anything to the charge of God's elect?" "It is God that justifieth."
"The publican went down justified," that is, absolved from guilt,
and accepted of God rather than the Pharisee. "And by him all that
believe are justified from all things from which ye could not be
justified by the law of Moses" (Acts 13:39). To justify in this last
passage manifestly means to acquit, and to receive the forgiveness
of sins." "Being justified freely by his grace." "That he might be
the justifier of him that believeth." "We conclude that a man is
justified without works." "To him that worketh not, but believeth on
him that justifieth the ungodly, his faith is counted for
righteousness." "Being justified by his blood" (Rom. 3:24, 26, 28;
4:5; 5:9).
VI. WHY IS THE SATISFACTION OF CHRIST MADE OURS, OR WHEREFORE
DOES GOD IMPUTE IT UNTO US FOR
RIGHTEOUSNESS?
God, out of his mere mercy and grace, imputes and applies unto us
the righteousness of Christ, as he also predestinated us from
everlasting to this grace, and freely chose us in Christ, as those
to whom he might in his own time apply this righteousness "according
to the good pleasure of his will," as Paul says, (Eph. 1 :5) not
having been moved thereto by any goodness or holiness which he
foresaw would be in us. And the reason of this arises from the fact,
that there can be no goodness in us, except God first produce it.
Hence all thoughts of merit on our part must be abandoned as
inconsistent with the grace of God, and as a denial of it; for the
mercy, and grace of God constitute the sole cause of each form of
the application of the righteousness of Christ. God out of his
infinite goodness applies, and makes over unto us the merits of
Christ, that we may apply the same unto ourselves. The cause,
therefore, on account of which this application is made is in God
alone, and not at all in us, for it can neither be any thing
foreseen in us, nor even the apprehension or reception of this
righteousness itself. Whatever goodness there may be in us is the
effect of the application of the merits of Christ; for "What hast
thou that thou didst not receive." "For by grace are ye saved,
through faith; and that not of yourselves it is the gift of God" (1
Cor. 4:7, Eph. 2:8).
Christ then presents himself in various ways for our
justification: 1. As the subject, and the ground of our
righteousness. 2. As the moving cause; because he obtains it. 3. As
the chief, and efficient cause; because he, together with the
Father, justifies and gives us faith, by which we believe and
receive it. The mercy of God is the moving cause of our
justification as far as it respects God; the satisfaction of Christ
is the formal cause; whilst our faith is the instrumental cause,
apprehending and applying to ourselves the righteousness of Christ.
We must observe, therefore, that it cannot be said that we are
justified in the same sense by the grace of God, by the merits of
Christ, and by faith.
The first must be understood of the moving cause, which is in
God; the second of the formal cause, which is in Christ; and the
third of the instrumental cause, which is in us. We are justified by
the mercy or grace of God, as the chief moving cause, by which God
was led to justify and save us. We are justified by the merits of
Christ, partly as by the formal cause of our justification, inasmuch
as God accepts of us in view of the obedience of Christ applied unto
us, and account us as righteous seeing that we are covered with
this, as with a garment; and partly as the moving and meritorious
cause, inasmuch as God on account of this, acquits and frees us from
the condemnation of the law. We are justified by faith, as by an
instrumental cause, by which we apprehend the righteousness of
Christ imputed unto us.
It is commonly said, that we are justified by faith
correlatively, by which it is meant that we are justified by that
which faith has respect to, which is the merit of Christ; or by that
which it apprehends: for faith and the satisfaction of Christ have a
mutual relation to each other; the one is that which receives, and
the other is that which is received. This form of speech is
correctly used, because when we thus speak, faith is understood to
mean the formal cause of our justification, and the sense is, that
the merit of Christ justifies us, and not faith; or that we are
justified by that which is apprehended, and not by the instrument
which apprehends. But justification may also be correctly attributed
to faith, as the instrumental cause, without any such relation, for
we may correctly say that we are justified by faith, meaning by it,
that we are justified by it as a means: for the effect of an
efficient cause is ordinarily attributed to the instrument. But when
it is said, "faith is counted for righteousness," (Rom. 4:5) and
when expressions of a similar character are used, they must
necessarily be understood correlatively, in as much as faith is the
instrument by which we apprehend the righteousness of Christ, or it
is the hand with which we receive the righteousness of Christ.
Question. 61. Why sayest thou that thou art righteous by faith
only?
Answer. Not that I am acceptable to God on account of the
worthiness of my faith, but because only the satisfaction,
righteousness, and holiness of Christ is my righteousness before
God, and that I cannot receive and apply the same to myself any
other way than by faith only.
EXPOSITION.
We are said to be justified by faith only:
1. Because we are justified by the object of faith alone, that is
by the merits of Christ only, without which we can have no
righteousness whatever: for we are justified for Christ's sake.
Nothing but the merit of Christ can be our righteousness in the
sight of God, either as a whole, or a part only. We are justified
only by believing, and receiving the righteousness of another, and
not by our own works, or merit. All works are excluded from our
justification, yea even faith itself in as far as it is a virtue, or
work.
2. Because the act which belongs properly to faith is to
apprehend, and apply to itself the righteousness of Christ; yea,
faith is nothing else than the acceptance itself, or the
apprehension of the merits of Christ.
3. Because faith alone is the instrument which apprehends the
satisfaction of Christ. Hence it is plain, why the exclusive
particle only should be added, as it is in the Catechism, and be
maintained against the Papist. It is done, 1. For the purpose of
expressing what Paul affirms when he says: "We are justified freely
by his grace, without the deeds of the law," and what Christ says;
"only believe" (Rom. 4:24, 28, Mark 5:36). 2. That all our own
works, and merits, as well as those of others, may be excluded as
being the cause of our justification, that faith may be understood
correlatively. We are justified by faith only, that is, by the
merits of Christ alone. 3. That not only all our merits, but that
even faith itself may be excluded from that which is received by
faith; so that when we say, we are justified by faith only, the
sense is, that it is not by meriting, but only by receiving; as when
it is said, This beggar is enriched only by receiving alms, all
works and merits are excluded there from, yea, even the very
acceptance of alms, in as far as it is viewed as a merit. It is for
this reason, that Paul always says, that we are justified by faith,
and through faith, as by an instrument; and never on account of
faith, as the Papists will have it, who indeed admit both forms of
expression, as if faith might be the application of Christ's
righteousness, and be also at the same time a certain work, or
merit, by which we are counted worthy of being declared righteous,
which is directly opposed to the very nature of faith.
For if we were justified on account of our faith, then faith
would no longer be the acceptance of the righteousness of another,
but it would be the merit, and cause of our own righteousness;
neither would it receive the satisfaction of another, for it would
no longer stand in need of it.
4. That we may understand the necessity of faith for our
justification, and may know that we are justified, not by the merit
of faith, but yet just as little without faith, to receive the
righteousness of Christ; because it is the province of faith to
appropriate this to itself. 5. The orthodox Fathers often use the
same form of speech, by faith only. Origen writes: "The Apostles
say, that the justification OF FAITH ONLY is sufficient, so that if
anyone ONLY BELIEVES, he may be justified, even though he does not
perform any works." Ambrose says: "They are justified freely, who,
without working or rendering anything in turn, are justified BY
FAITH ONLY as the gift of God." Again; "How can the Jews suppose
that they are justified by the works of the law, seeing they have
the justification of Abraham set before them, who was justified, not
by the works of the law, but BY FAITH ONLY. The law, therefore, is
not necessary, when the sinner is justified before God by FAITH
ONLY." And again, "God has decreed that he who believes in Christ,
should be saved without works, receiving the remission of sins
freely BY FAITH ONLY." We are therefore justified by faith only,
which means that it is by the merits of Christ alone, apprehended by
faith.
This we must firmly maintain, and believe: 1. For the glory of
God, that so the sacrifice of Christ may not be impaired. 2. For our
comfort, that we may be assured that our righteousness does not
depend upon our works, (for if this were the case we should lose it
thousands of times,) but upon the sacrifice and merit of Christ
alone.
Question. 62. But why cannot our good works be the whole or part
of our righteousness before God?
Answer. Because that the righteous which can be approved of
before the tribunal of God, must be absolutely perfect, and in all
respects conformable to the divine law, and also, that our best
works in this life are all imperfect and defiled with sin.
EXPOSITION.
Thus far we have explained, and established the true doctrine of
justification by faith. We must now refute the false doctrine of the
Papists, according to which we are justified by works; or partly by
faith, and partly by works. This is the argument which we employ; It
is necessary that that righteousness which will stand in the
judgment of God must be absolutely perfect, and conformable to the
law in every respect. But our best works in this life are imperfect,
and defiled with sin. Therefore our best works cannot be the whole,
nor even a part of our righteousness before God. The major
proposition of this syllogism is proven from the law, which declares
"He that doeth these things shall live in them." "Cursed be he that
confirmeth not all the words of this law to do them" (Lev. 18:5,
Deut. 27:26). The minor proposition is too plain to need any proof:
for we do many things which we ought not to do, and leave many
things undone, which we ought to do; yea, we mix much that is evil
with the good we do; or in other words the good which we do, is done
imperfectly. The complaints and daily prayers of the saints testify
to the truth of this. "Forgive us our debts." "Enter not into
judgment with thy servant, for in," etc. (Matt. 5:92. Ps. 143:2).
Therefore works which are imperfect cannot constitute perfect
righteousness.
This is the first reason why we cannot be justified by our works,
because our righteousness would be imperfect in as much as our works
are imperfect. We may add many other reasons, such as these.
2. Because if our works were even perfect, yet they are still due
from us, and so cannot acquit us, or make amends for past
delinquences. "When ye shall have done all those things which are
commanded you, say we are unprofitable servants," etc. (Luke
17:10).
3. Our good works are not of us, but of God, who works them in
us.
4. They are temporal, and bear no proportion to eternal rewards;
whereas there is a necessity that there should be some proportion
between merit, and reward.
5. They are the effects of our justification, and so cannot be
the cause of it.
6. If we could be justified by our works, we should have whereof
to boast, which would be contrary to what the Scripture saith; "Not
of works, lost any man, should boast" (Eph. 2:9).
7. Conscience would be deprived of true peace, and comfort.
8. Christ would then have died in vain.
9. The way of salvation would not be the same in both testaments,
if Abraham had been justified by faith only, and we by works,
whether it be by works alone, or by works joined with faith.
10. Christ would not be a perfect Saviour, because a certain part
of righteousness, and salvation would then be independent of
him.
Question 63. What! do not our good works merit, which yet God
will reward in this and a future life?
Answer. This reward is not of merit, but of grace.
EXPOSITION.
This question anticipates an objection on the part of the Papists
in favor of justification before God, on account of our works and
merits. Reward, say they, presupposes merit, so that where the one
is, there the other must be also, for they are correlatives.
Everlasting life is proposed as a reward for good works. Therefore
the merit of good works is everlasting life. Ans. The first
proposition is sometimes true of creatures, because men may deserve
something from each other; but it does not always follow even among
men, that where there is merit, there is reward. Rewards are often
given by men when there is nothing to deserve them. But it is
improperly said of God that he bestows eternal life as the reward of
our good works: for we cannot deserve anything at the hands of God
by our works. Or the objection may be thus stated: That to which
there is a reward attached is meritorious. There is a reward
attached to good works. Therefore, according to the order of justice
they are meritorious. Ans. That is meritorious to which a reward is
attached by obligation; but the reward of good works is according to
grace. There are two things to be considered in a reward: obligation
and recompense. But here there is no obligation, and hence the
reward which follows our good works is a reward which follows of
grace. God bestows rewards upon our good works, that he may thereby
testify that they are pleasing to him -- that he may teach us that
eternal life is promised only to those who strive and agonize, and
that he will just as certainly grant us this reward as if we had
merited it. All the other arguments by which the Papists endeavor to
prove that our good works are meritorious, may properly be referred
to this place.
Obj. 2. We are justified by faith. Faith is a work. Therefore we
are justified by works. Ans. We deny the consequence which is here
drawn, because there is more in the conclusion than in the premises:
for this is all that follows legitimately. Therefore we are
justified by that work, which we grant, if understood in the sense
of an instrument or means, and not as the Papists understand it: for
we are justified by faith, as a means, but not for, nor on account
of it. There is also in the above syllogism a different form of
speech: for in the first proposition faith is understood
correlatively, and in the second properly.
Obj. 3. Our righteousness is that by which we are formally made
righteous. Faith is our righteousness. Therefore we are formally
made righteous by faith. Ans. We deny the consequence which is here
drawn, because the term faith, as used in this syllogism must be
understood in a different sense in the major and minor propositions,
or else it is not true: for properly speaking it is not faith, but
the object of faith, or that which faith apprehends and applies to
itself, which is the merit of Christ, that constitutes our
righteousness. Or, we may reply that there are four terms in this
syllogism; because the major speaks of legal, and the minor of
evangelical righteousness, or else the major is not true: for
evangelical righteousness is not formally in us, as whiteness in a
wall; but it is without us in Christ; and becomes ours by the
imputation and application of it through faith.
Obj. 4. We are counted righteous in view of that which is imputed
unto us for righteousness. Faith is imputed unto us for
righteousness. Therefore we are accounted righteous, not only by
faith, but also on account of it. Ans. There is here again a
different kind of affirmation in the terms of this syllogism. The
major is true of that which is properly and by itself imputed unto
us for righteousness, whilst the minor is true of that which is
imputed unto us correlatively; because, when it is said through
faith, it means through the object of faith, which being
apprehended, is properly the formal cause of our righteousness; the
efficient cause is God applying unto us the merit of Christ, whilst
faith is the instrumental cause. Hence the declaration, we are
justified by faith, if understood legally as the Papists understand
it, is not true, but blasphemy. But if understood evangelically,
having respect to the merits of Christ, it is true: for the merit of
Christ is the correlative of faith, and is apprehended by it as an
instrument.
Obj. 5. Evil works condemn. Therefore good works justify. Ans.
But evil works are wholly evil, whilst good works are only
imperfectly good, so that these two declarations cannot be opposed
to each other in the form in which they are here placed. And even if
our works were perfectly good, yet they could not merit eternal
life, inasmuch as they are due from us. A reward is due to evil
works according to the order of justice; but but not unto good
works, because we are bound to do them as the creatures of God; but
no one can bind God, on the other hand, by any works, or means to
confer any benefit upon him. Evil works, again, in their very design
oppose and injure God, whilst good works add nothing to his
felicity.
Obj. 6. He who does righteously is righteous (1 John 3:7).
Therefore we are justified by works. Ans. He that works
righteousness is righteous in the sight of men; but in the sight of
God no one is righteous by working, but by believing, as the
Scripture saith: "By the deeds of the law shall no flesh be
justified in his sight" (Rom. 3:20). Again, John does not speak of
the manner in which we become righteous, but declares who are
righteous; as if he would say, He that is regenerated is also
justified, because by doing righteousness he gives evidence that he
is justified. There is, therefore, in this objection a fallacy in
making that which is not the cause of our justification, the cause
of it.
Obj. 7. But Christ said of Mary (Luke 7:47) her sins which were
many were forgiven her, because she loved much. Therefore love is
the cause of our justification. Ans. Christ here reasons from the
effect to the cause. He concludes that because Mary loved much, and
had a deep sense of her indebtedness to God for his mercy, that she
must have received the forgiveness of many sins. That this is the
meaning of Christ is evident from the parable itself. Again, not
everything that is the cause of a consequence is also the cause of
the consequent and thing itself, which would here be the case if it
were added: therefore many sins were forgiven her, because she loved
much. The particle because does not always signify the cause of the
thing consequent: for this does not follow; the sun is risen,
because it is day. Therefore the day is the cause of the rising of
the sun. The contrary is rather true.
Question 64. But doth not this doctrine make men careless and
profane?
Answer. By no means; for it is impossible that those who are
implanted into Christ by a true faith, should not bring forth fruits
of thankfulness.
EXPOSITION.
This Question is designed to meet the slander which the Papists
bring against the doctrine of justification by faith, in which they
affirm that it is calculated to make men careless and profane. But
if such an effect as this does ever follow the preaching of free
justification by faith, it can only follow by accident; for the
natural effect of this doctrine is to produce an earnest desire of
showing our gratitude to God. And further, if this does ever come to
pass, it is not because those who are careless and profane apply,
but because they do not apply, this doctrine of grace to themselves.
To this it is objected: 1. Even those things which are evil by
accident are to be abandoned. Therefore this doctrine which makes
men worse by accident, must be rejected. Ans. Those things which are
evil by accident must indeed be abandoned, unless there be greater
and stronger reasons why they should not be omitted, but rather
retained and taught, than that they may become evil to men by their
own fault. Such reasons now there are in the present case; for the
command and glory of God, together with the salvation of the elect,
require that this doctrine should be taught, and by no means omitted
in our instructions. 2. There is no need that we should fear that
which cannot injure us. But according to the doctrine of
justification by faith future sins cannot injure us, for Christ has
satisfied for all sins, including those that are future, as well as
those that are past. Therefore we need have no fears on account of
future sins, which is absurd. Ans. We reply to the major of this
syllogism by making the following distinction: that we need not fear
that which cannot injure us, whether we have an eye to it or not.
But future sins do not injure those who truly repent, but it is
different with those who are careless and impenitent. We, therefore,
also deny the minor proposition: for God is always offended at sin,
which is the greatest offence of which any one can be guilty. Our
sins likewise deprive us of conformity with God, and bring temporal
punishment, even upon the faithful, although they are delivered from
such as are eternal. The various other objections which the Papists
bring against the doctrine of justification by faith properly belong
here. We shall notice the following in addition to the one already
refuted:
Obj. 2. That which is not in the Scriptures is not to be taught.
But the Scriptures do not teach that we are justified by faith only.
Therefore this doctrine is not to be taught. Ans. That doctrine
which is not in the Scriptures, in plain and express terms, nor as
to the sense of it, is not to be received. But the Scriptures do
most clearly teach that we are justified by faith alone, as touching
the sense of this doctrine; for they declare that we are justified
freely by grace, without the works of the law, without the law, not
of ourselves, not by works of righteousness which we have done, and
that the blood of Jesus Christ cleanseth us from all sin. But to be
justified by faith alone is the same thing as to be justified by the
blood and merits of Christ apprehended by faith. We would here refer
the reader to the reasons which were given in our exposition of the
sixty-first Question of the Catechism for retaining the exclusive
particle only, against the Papists.
Obj. 3. That which is not alone, does not justify by itself.
Faith is not alone. Therefore it does not justify alone. Ans. If
this be understood as resulting from the premises, that faith does
not justify alone, meaning that it does not exist alone, then the
conclusion is proper; for justifying faith is never without its
fruits or effects. But if it be understood to mean that faith alone
does not accept of the righteousness of Christ, then there is more
in the conclusion than in the premises, or else the major is false.
I alone may speak in my chamber, and yet I may not be alone. A thing
may not be alone, but joined with something else, and yet it alone
may have this, or that act; as the will, for instance, is not alone,
but joined with the understanding, and yet it alone wills; so the
soul of man is not alone, but united with the body, and yet it alone
perceives; and so the edge of a razor is not alone but joined with a
handle and yet it alone cuts. This is what is usually, and
correctly, called a fallacy of composition; for the exclusive
particle only, which in the minor is connected with the verb is, is
separated from it in the conclusion, and attached to the word
justify.
Obj. 4. Faith does not justify without that which is required in
those who are justified. Good works are required in those who are
justified. Therefore, faith is not without good works, and so does
not justify alone. Ans. There is here the same fallacy to which
reference has just been made, on account of the doubtful
construction of the particle without. Faith does not, indeed,
justify without those things which are required in those who are
justified. But although it never exists alone, and is always joined
with love, by which it works, yet it alone justifies -- is the act
of embracing and applying to itself the merits of Christ. The minor
also must be more fully explained; for faith and good works are not
required in the same sense in those who are justified. Faith, with
its own peculiar act, (without which it cannot be considered) is
required as the necessary instrument, by which we apply to ourselves
the merits of Christ. Good works, on the other hand, are not
required that by them we may apprehend the merits of Christ, much
less that we may be justified on account of them; but that we may
thereby prove our faith, which without good works is dead, and can
only be known by their presence. Good works are required as the
fruits of our faith, and as the evidences of our gratitude to God.
That is not always necessary for the accomplishment of a certain
result, which is necessarily connected with the cause of the same
thing. So good works, although they are necessarily connected with
faith, are nevertheless not necessary for the apprehension of the
merits of Christ.
Obj. 5. Where there are a number of things required, there we
cannot use any exclusive particles. But good works are required in
addition to faith in them that are justified. Therefore, we cannot
say by faith only. Ans. The same answer may be returned to this
objection which we have given to the one just noticed. Many things
are required, but not in the same sense. Faith is necessary as the
means by which we apprehend the righteousness of Christ, whilst good
works are necessary as the evidences of our faith and gratitude.
Obj. 6. Those who are justified by two things, are not justified
by one only. We are justified by two things, by faith, and the
merits of Christ. Therefore we are not justified by faith only. Ans.
The same answer may again be returned to this objection; for we are
justified by faith, and the merits of Christ in a different sense.
We are justified by faith as that which apprehends the righteousness
of Christ; whilst the merits of Christ are the formal cause of our
righteousness.
Obj. 7. Knowledge does not justify. Faith is knowledge. Therefore
faith does not justify. Ans. But justifying faith does not merely
include a certain knowledge, but also an assured confidence, by
which, as a means, we apply to ourselves the merits of Christ.
Knowledge and confidence also differ widely. The former is in the
understanding, the latter in the will. Confidence, therefore, does
not only include a knowledge of a certain thing, but also a will,
and purpose to do, or to apply that which we know, and to trust in
it in such a manner as to find safety in it, and to rejoice
concerning it. To have confidence is to possess what is called in
German Bertrauen. To believe in God in this manner is not only to
know him, but also to have confidence in him. The devil has a
knowledge of God, and of the divine promises, but has no confidence
in him. His knowledge is, therefore, no justifying faith, being only
historical, of which the apostle James speaks, when he says, "The
devils believe and tremble." (James 2:19). Of such a faith we
readily grant the argument of the Papists, but not of a justifying
faith.
Obj. 8. James says, (2:24) "Ye see then how that by works a man
is justified, and not by faith only." Therefore faith only does not
justify.
Ans. There is here a double ambiguity. In the first place, the
apostle James does not speak of that righteousness by which we are
justified before God, or on account of which God regards us as just;
but of that righteousness by which we are justified before men by
our works. That this is so, is clear from the following
considerations. In verse 18, he says, "Shew me thy faith without thy
works." Shew me, he says. He, therefore, speaks of the manifestation
of faith and righteousness in the sight of men. In verse 21, he
says, "Was not Abraham, our father, justified by works, when he had
offered his son upon the altar." This cannot be understood of
justification in the sight of God; for Abraham was accounted
righteous in this sense long before he offered his son. Paul also
says, that Abraham was justified before God, not of works, but of
faith. James, therefore, in the chapter to which reference is had,
means that Abraham was justified before God by faith, because it is
written, "Abraham believed God, and it was counted unto him for
righteousness;" (Rom. 4:3) but he gave evidence to men of his
righteousness, by his good works, and obedience to God. This is the
first ambiguity in the word justify. The other is in the word faith;
for when this apostle denies that we are justified by faith, he does
not speak of a true, and living faith as Paul does, but of a dead
faith, which consists in mere knowledge, without confidence and
works. This is evident from what he says, in verse 17: "Even so
faith if it hath not works is dead, being alone;" and attributes
such a faith to the devils who certainly have no true justifying
faith. Finally in verse 26, he compares that faith which he says
does not justify to a dead body; but such is no true, or justifying
faith. In a word, if the term justify, as used by the apostle James,
is understood properly, of justification before God, then the term
faith signifies a dead faith; and if we understand the faith here
spoken of as true, or justifying faith, then the ambiguity in it is
the word justify.
Obj. 9. It is not necessary to do that which is not required for
our justification. But it is necessary to perform good works.
Therefore they are required for our justification. Ans. We deny the
major, because the same thing may have many ends. Good works,
although they are not required for our justification, are
nevertheless necessary to show our gratitude, and the glory of God,
as it is said: "Let your light so shine before men, that they may
see your good works, and glorify your Father which is in heaven"
(Matt. 5:16). This is one reason why good works should be performed.
Other reasons will be assigned when we come to treat the subject of
gratitude.
Obj. 10. The work of Phinehas (Ps. 106:30-31) is said to have
been counted unto him for righteousness. Therefore we are justified
by works. Ans. This, however, is a wrong interpretation of the
passage alluded to for the sense is, that God approved of his work;
but not that he was justified on account of it: for by the works of
the law, no flesh shall be justified in the sight of God.
Obj. 11. Ten crowns are a part of a hundred crowns in the payment
of a debt. Therefore, good works are also a certain part of our
righteousness before God. Ans. The examples are not the same; for
ten crowns, in the first place, are a whole part of a hundred
crowns, and being multiplied ten times make the whole amount of the
debt. But our works are not a perfect, but an imperfect part of the
obedience due from us, and however frequently they may be
multiplied, they, nevertheless, never constitute perfect obedience.
Again, ten crowns may be received by a certain creditor as a part of
a debt, because there may be some hope that the balance may be paid.
God, however, cannot receive our good works as a part of our
righteousness, because there is no hope of perfect satisfaction
being made by us, whilst the law condemns the slightest
imperfection.
Obj. 12. The righteousness which Christ accomplished is according
to the prophet Daniel (9:24) an everlasting righteousness. That
righteousness which is imputed unto us is not everlasting. Therefore
it is not the righteousness of Christ which is imputed unto us. Ans.
We deny the minor of this syllogism, because the righteousness which
is imputed unto us is everlasting, both by the perpetual
continuation of imputation in this life, and by the perfection of
that righteousness which is begun in us, each of which is the
righteousness of the Messiah, and will be everlasting: for God will
forever delight in us on account of Christ his Son. Imputation will,
therefore, also be continued, or it will rather be changed into our
own righteousness. But some one will perhaps reply, where there is
no sin, there cannot be any remission, or imputation. But there will
be no sin in the life to come. Therefore there will be no remission
or imputation. We grant the whole argument if it is properly
understood. There will be no remission of sin in the life to come,
that is, there will be no remission of present sin; yet there will
be of past sins, because the remission which is here granted will
continue and last forever; or, what is the same thing the sins which
are here in this life forgiven, will never be imputed unto us in the
life to come: yea, even that conformity which we shall have with
God, in the life to come, will be the effect of the righteousness
here imputed unto us.
0bj. 13. The Lord is our righteousness (Jer. 23:6). Therefore we
are justified, not by imputed righteousness, but God himself
dwelling essentially in us; this is our righteousness. Ans. In this
declaration of the prophet, the effect, by a figure of speech, is
put for the cause, the abstract for the concrete. The Lord is our
righteousness, which means that he is our justifier, as Christ is
said "to be made of God unto us wisdom, righteousness,
sanctification, and redemption;" (1 Cor. 1:30) which means that he
is a teacher of wisdom, a justifier, a sanctifier, and redeemer. The
righteousness with which God justifies us is not in us, nor is it
God himself dwelling in us, for he would then be an accident to the
creature. Osiander, the author of this and the preceding objection,
does not distinguish the cause from the effect, or the righteousness
which is uncreated from that which is created. As we do not live,
and are not wise by the essence of God, (for this would in effect be
to say that we are as wise as God,) so we are not righteous by his
essence. There is nothing more impious, therefore, than to say that
the essential righteousness of the Creator is the righteousness of
the creature, from which it would follow that we have the
righteousness of God; yea, the very essence of God.
Zacharias Ursinus was the primary author of the Heidelberg
Catechism. The following text can be found in Ursinus' exposition of
question and answer 59-64 in his "Commentary on the Heidelberg
Catechism," pp. 324-340 (english translation by G.W. Williard, 1852;
reprinted by P & R). The electronic edition of this text was
scanned and edited by Shane Rosenthal for Reformation Ink. It is in
the public domain and may be freely copied and distributed.
This text was made available on the internet via REFORMATION INK
(http://www.markers.com/ink). Refer any
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