The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

Obiections against this Doctrine of Iustification.

1 OBiection. Wee are iustified by faith. Faith is a woorke. Therefore we are iustified by the woorkes thereof, that is, by the merite of faith. Aunswere. First the consequence of this reason is denied, because more is in the conclusion than in the premisses: of which premisses this onely follo∣weth. That by that worke wee are iustified, as by an instru∣ment or meane, not as an impellent cause. Nowe it is one thing to be iustified by faith, that is, to be iustified, (faith only being the meane to receiue it) by the bloode of Christ: and it is another thing to be iustified for faith, that is, for the me∣rite of faith. 2. The kinde of affirmation is diuerse: for in the Maior, faith is vnderstoode with relation to Christes merite, in the Minor it is taken absolutelie and proper∣lie.

2 Obiection. Justice is that whereby wee are formallie or essentiallie iust. Faith is iustice. Therefore we are by faith formal∣lie and essentiallie iust. Aunswere. The consequence of this reason is to bee denied, because the kinde of affirmation is diuers. For the Maior is meant properly; but the Minor* 1.1 figuratiuely, one thing being taken for another, faith for the obiect of faith, which is Christs merite and iustice.

3 Obiection. Faith is imputed for righteousnes, as Paul saith. Therefore for faith we are righteous. Aunswere. This is also figuratiuely vnderstood: because by faith, which is im∣puted for righteousnes, is correlatiuely vnderstood the ob∣iect of faith, vnto which faith hath relation. For Christs me∣rite, which is apprehended by faith, is properly our iustice, and this merite of Christ is the formall cause of our iustice. The effici∣ent of our iustice is God, applying that merite of Christ vnto vs. The instrumental cause of our iustice is faith. And therefore this proposition▪ We are iustified by faith, being legallie vn∣derstoode

with the Papists, is not true, but blasphemous: but being taken correlatiuely, that is, Euangelically, with relation to Christs merit, it is true. For the correlatiue of faith is the merit of Christ, which faith also as a ioint-re∣latiue or correlatiue respecteth, and as an instrument ap∣prehendeth.

4 Obiection. That which is not alone, dooth not iustifie alone: Faith is not alone. Therefore faith dooth not iustifie a∣lone. Aunswere. Here is a fallacie of composition, the reason beeing deceitfully composed. For the woorde alone, is composed and ioined in the conclusion with the pre∣dicate, which is the woorde iustifie: but in the premisses or antecedent, it is ioined with the verbe is. The Argument is true, if in the conclusion alone bee not sundred from the verbe is, or from being, which is the participle of is, but bee ioined with it, on this wise: Faith therefore doth not iusti∣fie alone, that is, being alone. For if it be so vnderstood, the argument is of force: for faith is neuer without workes as her effects. Faith iustifieth alone, but is not alone, when it iustifieth, hauing workes accompanying it, as effects of it, but not as ioint-causes with it of iustification.

5 Obiect. That which is required in those who are to be iusti∣fied, without the same faith doth not iustifie. Good works are requi∣red in those who are to be iustified. Therefore without good workes faith doth not iustifie. Auns. The particle without is ambigu∣ously & doubtfully taken: for in the Maior it is taken thus; Faith without it, that is, being without it, doth not iustifie: So that the same fallacie is in this obiection which was in the former. The Minor also of this obiection is more at large to be explaned. In them who are to be iustified moe things are required, but not after the same maner. Faith is required in them who are to be iustified, as an instrumēt appre∣hending anothers iustice. Good works are required in them, not as a cause of iustification, but as effectes of faith: and as it were a testimony of their faith and thankefulnes. For faith is not without her fruit. Now to applie the merit of Christ is the proper act of faith, but other good workes are not so, though they also proceede from faith: Wherefore also the apprehension of Christs merite is after another manner required in them that are to bee iustified, than are other good woorkes. For

faith with this her proper act (without which faith cannot bee considered) is required as a necessarie instrument, whereby we applie Christs merite vnto vs. But good woorkes are not required, that by them we may apprehend Christs merite, and much lesse that for them wee should be iustifi∣ed: but that by them we may shew our faith, which without good woorkes is dead, and is not knowen but by them. Whatsoeuer is necessarily coherent with the cause, that is not therefore necessarily required to the proper effect of that cause: but good workes, although they are necessari∣ly coherent and ioined with faith, yet are they not neces∣sarie for the apprehension of Christs merit, that we should ouer and besides faith, by them also apply the same vnto vs.

6 Obiection. The Messias bringeth euerlasting iustice and righteousnes. Jmputed righteousnes is not eternall. Therefore wee are not thereby iustified. Aunswere. It is said that Christes righteousnesse shall bee an euerlasting righteousnesse; but after a diuerse manner. For in the life to come wee shal bee iust after another manner, than in this life. For although we shall then be iust by the same righteousnes, euen by the righte∣ousnes of Christ imputed vnto vs: yet with this shall also the legal iustice and righteousnesse be continued, so that then also by the legall righteousnesse we shall be perfect∣ly iust, because now onely we are, as concerning that, but in part and beginning iust. Each iustice, both the iustice of the Law, and the iustice of the Gospel, is eternall, by con∣tinuation: And the iustice and righteousnesse of the Go∣spell, that is, the iustice of Christ imputed vnto vs, is e∣ternal by continuation of the imputation: The iustice of the Law is eternal by continuation of good woorkes, euen as it is continued by good woorkes, first, and beginning in this life, vntill at length after this life it bee perfected, and become perfect, and so continue to al eternity.

7 Obiection. Knowledge dooth not iustifie. Faith is a know∣ledge. Therefore faith doth not iustifie. Aunswere. Knowledge a∣lone, dooth not iustifie. But iustifieng faith is not a knowe∣ledge onely, but also a confidence and sure persuasion, whereby as a meane we apply Christes merit vnto vs. And furthermore, Knowledge and this sure persuasion are much diffe∣rent.

Knowledge is in the vnderstanding: but this is in the will. Therefore a sure persuasion or confidence is not on∣ly a knoweledge of a thing: but also a will and purpose of doing or applieng that which wee knowe, or of resting in it, so that wee are thereby secure, and take ioie of heart therein.

8 Obiection. Saint Iames saith, cap. 2.24. Yee see then how that of workes a man is iustified, and not of faith onelie. Answere. 1. Hee speaketh of that iustice, whereby wee are iustified through our workes before men, that is, are approued iust, or are found to be iustified: but he speaketh not of that iu∣stice whereby we are iustified before God, that is, whereby wee are reputed of God iust for vniust. For hee saith in the same chapter: Shew me thy faith by thy works, and J will shewe thee my faith by my woorkes. 2. He speaketh not of a true or liuely faith, but of a dead faith, which is without works.

9 Obiection. Euil workes condemne. Therefore good workes iustifie. Ans. 1. These contraries are not matches: for our e∣uil works are perfectly euil; our good workes, are imperfe∣ctly good. 2. Although our good woorkes were perfectly good, yet should they not deserue eternal life, because they are debts. Vnto euil workes a reward is giuen by order of iustice: vnto good works not so, because we are obliged and bound to doe them. For the creature is obliged vnto his creator, neither may he of the contrary bind god vnto him by any works or means to benefit him.

10 Obiect. Saint Iohn saith 1. Ioh. 3.7. He that doth righte∣ousnes is righteous. Therefore not he that beleeueth. Ans. 1. He is righteous before mē, that is, by doing righteousnes, he de∣clareth himself righteous to others: but before god we are righteous, not by dooing righteousnes, but by beleeuing. 2. He sheweth there not how we are righteous, but what the righteous are, when he saith, that hee that is regenerated, is also iustified.

11 Obiection. Christ saith, Luk. 7.47. Many sinnes are forgi∣uen her: because she loued much. Therfore good works are the cause of iustification. Ans. 1. Christ here reasoneth from the latter to the former, from the effect which commeth after, to the cause which goeth before. Manie sins are forgiuen her: There∣fore shee loued much: and because there is a great feeling in

that woman of the benefite, it must needes therefore bee that the benefite is great, and many sins are forgiuen her. That this is the meaning of Christes woordes, appeareth by the parable which hee there vseth. 2. Not euerie thing that is the cause of consequence in reason, is also the cause of the thing it selfe which followeth in that consequence of reason. Wherefore it is a fallacie of the consequent, if it bee concluded, Therefore for her loue manie sins are for∣giuen her. For the particle (because) which Christ vseth, doth not alwaies signifie the cause of the thing folowing: It foloweth not, The Sunne is risen, because it is day: There∣fore the day is cause of the rising of the Sun: the contrarie rather is true.

12 Obiection. That which is not in the Scripture, is not to be taught, or reteined. That wee are iustified by faith onelie, is not in the Scripture, neither the wordes themselues, nor the sense of the woords: Therefore it is not to be reteined. Aunswere. To the Ma∣ior we say, That which is not in Scripture, neither in words nor in sense, is not to be reteined. But, that we are iustified by faith onely, is conteined in Scripture, as touching the sense thereof: For we are said to be iustified freely,* 1.2 without the workes of the Law: by faith, without merite: Not of anie righteous∣nesse which we haue doone: The blood of Jesus Christ cleanseth vs from al sinne. Therefore no woork shall be meritorious: If no worke, Therefore are we iustified by faith onely apprehen∣ding Christes merit. Wherefore wee are necessarily to re∣taine the particle (onelie) 1. That all merite either of faith or our workes maie be remooued from this woork of our iustification. 2. That it maie be shewed that faith, not the merite of faith, is ne∣cessarily required to iustice, because the iustice or merite of Christ is giuen by faith onely, and by this meane alone we receiue that iustice and righteousnesse.

13 Obiection. Jf Christ hath satisfied for vs, we shall not be iustified freelie, but for merite and desert. Aunswere. Wee are iustified freely in respect of vs, not freely in respect of Christ, whom the sauing of vs cost full dearely.

14 Obiection. Reward presupposeth merite; So that where reward is, there is also merite. For reward and merite are correla∣tiues, whereof if one bee put, the other is put also: But euerlasting life is proposed as a reward for good workes; therefore also the me∣rite

of good workes is euerlasting life. Aunswere. The Maior is sometimes true as concerning creatures, as when men may merite or deserue of men. But neither alwaies among men doth it folowe that there is merite, where there is re∣ward. For men also oftentimes giue rewards not of merit or desert. Now it is vnproperly saide of God, that he pro∣poseth eternal life vnto our workes, as a reward: for we can merite nothing at Gods hands by our workes. But for this cause especially doth God say, that he wil giue a reward to our workes, thereby to shew that good workes are grateful and pleasing vnto him.

15 Obiection. That which is not required vnto iustificati∣on is not necessarie to be done. Good woorkes are not required vnto iustification. Therefore it is not necessarie to doe them. Answere. The Maior is false, if it bee meant generallie: because wee ought to doe good woorkes in token of thankefulnes. But if the Maior be meant particularly, then nothing can bee concluded, the premisses beeing meere particular: nowe good woorkes are as an effect without which the cause, to wit faith, cannot be. Therefore good workes verily are ne∣cessarie, but not as any cause or merite of iustice.

16 Obiection. He that is iustified by two things, is not iu∣stified by one only. But we, besides that we are iustified by faith, are iustified also by the merite and obedience of Christ: therefore not by faith onely. Answere. He that is iustified by two things, is not iustified by one onely, that is, after one and the same manner. But we are iustified by two thinges, after a diuerse manner. For we are iustified by faith, as by an instrument ap∣prehending iustice: but by the merit of Christ, as by the for∣mal cause of our iustice.

17 Obiect. Doctrine which maketh men profane, is not to be deliuered. But this doctrine, that we are iustified by works, maketh men profane. Therefore it is not to be deliuered. Ans. If it should so fal out with any man, it were but an accident. Reply. Euen those thinges which fall out to bee euils by an accident are to be es∣chued: But this doctrine maketh men by an accident euil: There∣fore it is to be eschued. Aunswere. Those thinges which fal out to be euils by an accident are to be eschued, if ther remain no greater cause, for which they are not to bee omitted, which by an accident make men euil. But we haue greater

causes, why this doctrine ought to be deliuered. 1. The com∣maundement of God. 2. Our owne saluation.

18 Obiection. Christ hath brought vs eternall iustice. This applied iustice is not eternal: Therefore this is not our iustice, but God himselfe is our iustice. Aunswere. The Lorde is our iustice, that is, our iustifier. But that our applied iustice is eternal, hath been shewed before; because the imputation thereof is continued to all eternity. That iustice also of the Lawe which is begunne in vs in this life, shall bee continued, and perfected in the life to come. But that iustice which is God himselfe is not in vs: because so God should be an accident to his creature, and become iustice in man. For iustice and vertue are thinges created in vs, not the essence of God. Moreouer Osiander, who obiecteth this, doth not discerne the cause from the effect. As we liue not, or are wise by the essence of God (for this is all one, as to say, that wee are as wise as God) so also we are not iust by the essence of God. Wherefore nothing is more impious than to say, That the essentiall iustice of the creatour is the iustice of the crea∣tures: for thereof it would follow, that wee haue the iustice of God, yea the verie essence of God. The cause must be discerned from the effect, increate iustice from created iustice.

19 Obiection. Where sinne is not, there is no place for remis∣sion or imputation. Jn the life to come sinne shall not be. Therefore no place there for remission or imputation. Aunswere. In the life to come shall not bee remission of any sin then present, but the remission which was graunted in this life shall conti∣nue and endure for euer. And that conformity also which we shal haue with God in the life to come, shal be an effect of this imputation.

20 Obiection. Ten Crownes are part of a hundred Crownes in paiment of a debt. Therefore good workes also may be some part of our iustice. Aunswere. There is a dissimilitude: because ten Crownes are a whole part of an hundred Crownes. But our workes are not a whole and perfect part.

21 Obiection. It is said that Phinees worke and deede was imputed vnto him for righteousnes. Answere. The meaning of the place is; That God did approue his worke: but not, that he was iustified by that worke.

* 1.3We are iustified by the merite of Christ onely, 1. For his glorie; that his sacrifice might not bee extenuated and made of lesse value 2. For our owne comfort; that we may be assured, that our iustice doth not depend vpon our owne woorkes; but vpon the sacrifice of Christ onely: otherwise we should leese it a thousand times.

* 1.4We are iustified not partly by faith, & partly by works, 1. Because works are vnperfect, and therefore our iustice also should be then vnperfect. Cursed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them. 2. Although they were perfect, yet are they due and debt: So that wee cannot satisfie for an offence past by them. When ye haue done all that yee are commaunded, say, wee are vn∣profitable seruants. 3. They are Gods works, who worketh them in vs. 4. They are temporarie, neither haue anie proportion with e∣ternall blessinges. 5. They are effectes of iustification; therefore no cause. 6. They are excluded, that wee might not haue, whereof to glorie. 7. If they were part of our iustification, our conscience should be destitute of stable and certaine comfort. 8. Christ should haue died in vain. 9. We should not haue the same way to saluation. 10. Christ should not be a perfect Sauiour.

* 1.5Now our workes are vnperfect, 1. Because we omit manie things which we should doe, and doe manie things which we should not doe. 2. Because we blend and mingle euil with that good which wee doe; that is, wee doe good, but wee doe it ill. The thinges are good which wee doe, but the manner after which wee doe them is not good.

Notes

• * 1.1

  Per Metalep∣sin.
• * 1.2

  Rom. 3.27. Gal. 2.16. Eph. 2.8, 9. Tit. 3.5. 1. Iohn. 1.7.
• * 1.3

  Why we are iu∣stified by christs merit onely.
• * 1.4

  Why we are not Iustified partly by faith, and partly by works. Gal. 3.10.
• * 1.5

  Why our works are vnperfect, & therefore can∣not merit.