Why Sayest Thou that Thou art Righteous by Faith only?

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 justified by faith only:

1. Because we are justified by the object of faith alone, that is by 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 laws.” 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 therefrom, 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 any one 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 any thing 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. 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.

Zacharias Ursinus

The Commentary on the Heidelberg Catechism, pp. 331-332

WHY IS IT NECESSARY TO INTRODUCE AND TEACH THE CATECHISM IN THE CHURCH?

This necessity may be urged,

1.       Because it is the command of God: “Ye shall teach them to your children,” &c. (Deut. 11.19.)
2.       Because of the divine glory which demands that God be not only rightly known and worshipped by those of adult age, but also by children, according as it is said, “Out of the mouth of babes and sucklings hast Thou ordained strength.” (Ps. 8.1.)
3.       On account of our comfort and salvation; for without a true knowledge of God and His Son Jesus Christ, no one that has attained to years of discretion and understanding can be saved, or have any sure comfort that he is accepted in the sight of God. Hence it is said, “This is life eternal that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.” (John 17.3.   Heb. 11.6.) And not only so, but no one believes on Him of Whom he knows nothing, or has not heard; for, “How shall they believe in Him of Whom they have not heard?” “So then faith cometh by hearing, and hearing by the word of God.” (Rom. 10. 14, 17.) It is necessary, therefore, for all those who will be saved, to lay hold of, and embrace the doctrine of Christ, which is the chief and fundamental doctrine of the gospel. But, in order that this may be done, there must be instructions imparted to this effect, and of necessity, some brief and simple form of doctrine, suited and adapted to the young, and such as are unlearned.
4.       For the preservation of society and the church. All past history proves that religion and the worship of God, the exercise and practice of piety, honesty, justice, and truth, are of the greatest importance to the well-being and perpetuation of the church and of the commonwealth. But it is in vain that we look for these things among barbarous nations, since they have never been known to produce the fruits of piety and virtue. Hence, there is a necessity that we should be trained to the practice of these things from our earliest years; because the heart of man is depraved and evil from his youth; yea, such is the corruption of our nature, that unless we early commence the work of reformation and moral training, we too late apply a remedy when, through long delay, the evil principles and inclinations of the heart have become so strengthened and confirmed, as to bid defiance to the restraints we may then wish to impose upon them.. If we are not correctly instructed in our childhood out of the sacred Scriptures concerning God and His will, and do not then commence the practice of piety, it is with great difficulty, if ever, we are drawn away from these errors which are, as it were, born in us, or which we have imbibed from our youth, and that we are led to abandon the vices in which we have been brought up, and to which we have been accustomed. If, therefore, the church and state are to be preserved from degeneracy and final destruction, it is of the utmost importance that this depravity of our nature should, in due time, be met with proper restraints, and be subdued.
5.       There is a necessity that all persons should be made acquainted with the rule and standard according to which we are to judge and decide, in relation to the various opinions and dogmas of men, that we may not be led into error, and be seduced thereby, according to the commandment which is given in relation to this subject, “Beware of false prophets.” “Prove all things.” “Try the spirits whether they are of God.” (Matt. 7.15.   1 Thess. 5.21.   1 John 4. 1.) But the law and the Apostle’s creed, which are the chief parts of the catechism, constitute the rule and standard according to which we are to judge of the opinions of men, from which we may see the great importance of a familiar acquaintance with them.
6.       Those who have properly studied and learned the Catechism, are generally better prepared to understand and appreciate the sermons which they hear from time to time, inasmuch as they can easily refer and reduce those things which they hear out of the word of God, to the different heads of the catechism to which they appropriately belong, whilst, on the other hand, those who have not enjoyed this preparatory training, hear sermons, for the most part, with but little profit themselves.
7.       The importance of catechisation may be urged in view of its peculiar adaptedness to those learners who are of weak and and uncultivated minds, who require instruction in a short, plain, and perspicuous manner, as we have it in the catechism, and would not, on account of their youth and weakness of capacity, be able to understand it, if presented in a lengthy and more difficult form.
8.       It is also necessary, for the purpose of distinguishing and separating the youths, and such as are unlearned, from schismatics and profane heathen, which can most effectually be done by a judicious course of catechetical instruction.

Lastly. A knowledge of the catechism is especially important for those who are to act as teachers, because they ought to have a more intimate acquaintance with the doctrine of the church than others, as well as on account of their calling, that they may one day be able to instruct others, as on account of the many facilities which they have for obtaining a knowledge of this doctrine, which it becomes them diligently to improve, that they may, like Timothy, become well acquainted with the Holy Scriptures, and “be good ministers of Jesus Christ, nourished up in the words of faith, and of a good doctrine, whereunto they have attained.” (1 Tim. 4, 6.)

To these considerations, which clearly show the importance of catechisation, we may add many others of great weight, especially with the great mass of mankind, such as the arguments which may be drawn from the end of our creation, and from the prolongation and preservation of our lives from childhood to youth, and from youth to manhood, &c. We might also speak of the excellency of the object of the doctrine of the catechism, which is the highest good, even God Himself, and might show the effect of such a course of instruction, which is a knowledge of this highest good, and a participation therein, which is something vastly more important and desirable than all the treasures of this world. This is that pearl of great price hidden in the field of the church, concerning which Christ speaks in Matt. 13, 44, and on account of which Christians in former times suffered martyrdom, with their little children. We may here refer to the example of Origen, of which we have an account in the sixth book and third chapter of the history of Theodoret may be read to the same purpose. But if we are ignorant of the doctrine and glory of Christ, who from among us would be willing to suffer on their account? And how can it be otherwise but that we will be ignorant of these things, unless we are taught and instructed in them from our childhood?  A neglect of the catechism is, therefore, one of the chief causes why there are so many at the present day tossed about by every wind of doctrine, and why so many fall from Christ to Anti-christ.

Zacharias Ursinus 
The Commentary of Ursinus on the Heidelberg Catechism, pp. 14-16

WHAT IS THE DOCTRINE OF THE CHURCH?

The doctrine of the church is the entire and uncorrupted doctrine of the law and gospel concerning the true God, together with His will, works, and worship; divinely revealed, and comprehended in the writings of the prophets and apostles, and confirmed by many miracles and divine testimonies; through which the Holy Spirit works effectually in the hearts of the elect, and gathers from the whole human race an everlasting church, in which God is glorified, both in this, and in the life to come.

This doctrine is the chief and most expressive mark of the true church, which God designs to be visible in the world, and to be separated from the rest of mankind, according to these declarations of scripture: “Keep yourselves from idols.” “Come out from among them, and be ye separate.” “If there come any unto you and bring not this doctrine, receive him not into your houses, neither bid them God speed.” “Be ye holy, touch no unclean thing, ye that bear the vessels of the Lord. Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” (1 John 5.21  2 Cor. 6.17  2 John 10  Isa. 52. 11.  Rev. 18.4.)

God wills, that His church be separate and distinct from the world, for the following considerations: First, on account of His own glory; for, as He Himself will not be joined with idols and devils, so He will not have His truth confounded with falsehood, and His church with her enemies, the children of the devil; but will have them carefully distinguished and separated. It would be reproachful to God to suppose that He would have and acknowledge as His children, such as persecute Him; yea; it would be blasphemy to make God the author of false doctrine, and the defender of the wicked; for “what concord has Christ with Beliel.” (2 Cor. 6.14.) Secondly, on account of the consolation and salvation of His people; for it is necessary that the church should be visible in the world, that the elect, scattered abroad among the whole human race, may know with what society they ought to unite themselves, and that, being gathered into the church, they may enjoy this sure comfort, that they are members of that family in which God delights, and which has the promises of everlasting life. For it is the will of God that all those who are to be saved, should be gathered into the church in this life. Out of the church there is no salvation.

How the church may be known, and what are the marks by which it may be distinguished from the various sects, will be shown when we come to speak regularly upon the subject of the church. We may, however, here say, that there are three marks by which the church is known: Purity of doctrine – the proper use of the sacraments, and obedience to god according to all the parts of this doctrine, whether of faith or practice. And if it be here objected, that great vices have often made their appearance in the church, as by the various sects. Yea, the church is the first to censure and condemn them. Hence if there are faults in the church, these are disapproved of and removed. As long as this state of things lasts, so long the church remains.

Zacharias Ursinus

The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism, pp. 1-2

Love Your Neighbor

...it is well to be reminded of the fundamental truth that the basic principle of the whole law is the love of God, as the Lord teaches us in Matt. 22:37-40, in answer to a question by a lawyer: “Jesus saith unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.” Although, therefore, there are two tables f the law, the first dealing with our relation to God and the second with our relation to our neighbor, yet the entire law is one. The second table is based upon the first, and can never be separated from it. When the Lord teaches us in Matt. 22:38 and 39 that the great commandment, concerning the love of God, while the second commandment, concerning the love of the neighbor, is like unto first, the meaning is, of course, that the love of God is the principle of the whole law and that without it there is no love of the neighbor possible. The latter is rooted in the love of God. It is evident, therefore, that the law requires that we love the neighbor or God’s sake. Only in this sense may we love the neighbor as ourselves. Just as the law requires that we love ourselves for God’s sake, so we must love the neighbor for His sake only. It is for God’s sake that we must love the neighbor in His relation of authority over us. And for His sake we must be obedient and submit to that authority. For God’s sake we must love the neighbor in his person, and preserve his life. For God’s sake we must love the neighbor in his marriage relation, and not commit adultery. For God’s sake we must love the neighbor in his earthly possessions. And for God’s sake we must love the neighbor in his name. This we must remember, lest in treating the second table of the law we preach to the church of Jesus Christ a code of external precepts, which every man is able to fulfill.
 

This is a not uncommon error.
 

Preachers of the Word, when they proclaim this second table of the law, not infrequently apply it to the world, to human society in general, instead of to the church of Christ. In that case the preaching of the law indeed becomes a matter of common grace, and the sermon becomes a matter of so-called civic righteousness.
 

It is strictly necessary, therefore, to maintain the principle that the second table of the law is rooted in and based on the first. In the world there is, of course, a certain outward morality, a certain external keeping of the second table of the law in favorable circumstances. By natural light the world understands very well that dissoluteness with regard to the law, especially with respect to the second table of the law, leads to self-destruction. They observe clearly that the keeping of the law is profitable for them. Hence, although they often fail in this respect, they make a desperate attempt to observe the precepts of the law, although, of course, not from the principle of the love of God nor for His sake. God is not in all their thoughts. But this is not the purpose of the preaching of the law in the church of Jesus Christ. In the church the law is proclaimed as a guide in the midst of a sinful world for a life and walk of Christian gratitude to God. It is addressed to the believer, and not to the world in general. And therefore, we must remember from the outset that also the second table of the law is based on the love of God.

Herman Hoeksema
The Triple Knowledge, III: 275-276

http://rfpa.org/collections/books-by-herman-hoeksema/products/triple-knowledge-the-volume-2 

Observance of the First Day

From the preceding it will be evident that it is important properly to observe the weekly sabbath, and that the desecration of that sabbath day is a sad sign of spiritual deterioration. 

First of all, it will be plain that they who insist on the seventh day instead of the first day of the week are utterly in error, proceed from a wrong conception principally, and fail to understand the significance of the Christian sabbath.

This error is not to be found only in the mistaken notion that one day is holier than the other. The error of the Seventh Day Adventist much rather consist in this, that he does not understand the progress of God's work, and fails to see that God repeatedly spoke of another day. He does not understand that our sabbath consists principally in our entering into the work of God, which He perfected for us in Christ Jesus our Lord, and that therefore, if we must celebrate a special day at all, the Christian church, following Scripture, chose the first day as being the resurrection-day of the Lord Jesus Christ. The Seventh Day Adventist insists on the sabbath of creation and of the shadows. He closes his eyes to the fact that God has provided some better thing for us.

The sabbath of creation is gone forever, and cannot possibly be celebrated by the Christian church. It was lost when a man fell into sin and death. 

The first paradise will never, and must never, return.

Moreover, the sabbath of the shadows was temporary, as are all the shadows. And the earthly land of Canaan is forever destroyed, to open up new vistas for the better, that is, the heavenly country. For this better country already the patriarchs of the old dispensation hoped, as they dwelt in the land of Canaan as in a strange country. For we read: "By faith he sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: For he looked for a city which hath foundations, whose builder and maker is God." Heb. 11:9, 10. And again, in the same chapter, vss. 13-16. "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for He hath prepared for them a city."

A better day has dawned. And the dawn of this better day the Seventh Day Adventist ignores, does not see. It dawned on the first day of the week, the resurrection-day of the Lord, that gives us rest. Small wonder that the disciples from the outset met on that day. Small wonder, especially in the light of the fact that again on the first day of the week the risen, glorified Lord returned in the Spirit, and sanctified that day until His coming again in glory. On that first day of the week God entered into His rest through our Lord Jesus Christ, when He raised Him from the dead. On the first day of the week He spiritually bestowed that rest upon His church which is the temple of God with men. It is on that day that the people of God celebrate the sabbath of the Lord their God.

From all that we have said about the sabbath of the Lord, it will also be self- evident that it is quite impossible to legislate the world into proper observance of the sabbath day. It is impossible for the unbelieving world to observe the sabbath of the Lord our God. I have no objection that proper legislation be passed, and that the already existing laws be enforced, pertaining to restriction of labor, business, traffic, and public amusements of Sunday. But at best, such legislation may be conducive to create a better atmosphere for the people of God in the world to keep the weekly sabbath holy and to fill their minds and hearts with the things concerning the kingdom of God. Nevertheless, the ungodly cannot possibly celebrate the sabbath, even though they spend it in complete idleness and refraining from all labor. The sabbath is strictly a spiritual idea. The keeping of the sabbath is a high spiritual act, the expression of hope and faith on the part of the Christian sojourner in the midst of this present world. It is for this reason a very sick faith and a waning hope, when they that call themselves Christians, that outwardly join the band of Christian pilgrims in the world, evince no longing to keep the sabbath properly, desecrate it, and more and more join the world, to follow after their own desires, speak their own words, and do their own evil works.

For the Christian is really a stranger and sojourner, a pilgrim in a strange country, because principally he entered into the sabbath of the Lord through the resurrection of Jesus Christ from the dead. He is begotten again unto a lively hope, through the resurrection of Jesus Christ. When he is regenerated, he receives the beginning of that new and resurrection life of the Lord. He ceased from his labor and toil. He rests from sin and from the world and its evil works. And he becomes a new man, the citizen of another country, the heavenly, of the new Jerusalem, that will descend out of heaven from God in the day of our Lord Jesus Christ. He lives the sabbath life. Hence, his whole life is a sabbatic life, a ceasing from sin, and an entering into the rest of God's perfected covenant.

But in this world his life is a sojourner's sabbath. For he still sojourns in Babylon. And in Babylon they do not know the sabbath of the Lord our God. They are aliens to the very idea of the sabbath, of the rest of God's tabernacle. We need not be surprised, therefore, that in the world they devote the first day of the week to the pursuit of earthly and worldly things, of the things of the flesh. It is usually especially on the sabbath that all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, becomes emphatically manifest. But this is all the more reason why the Christian sojourner, living his sabbath life in the midst of the world, where he feels that he is a stranger, where he meets with Babylon's opposition and reproach, where all things tend to draw him downward and to make it difficult for him to live his life of rest, shall long for the say of the Lord, the weekly sabbath, which the Lord in His great mercy provided for him, and shall insist to keep it holy. He shall not entertain the notion that by merely refraining from earthly labor he is observing the sabbath of the Lord. He shall not imagine that one day is holier than the other. But he shall as much as is in him desist from every earthly task, to remove from his mind and heart all earthly cares, in order that the whole day may be occupied only with the sabbath of the Lord; congregate with His people in His house diligently; meditate on His Word; take hold of His promises; and let his hole conversation be in heaven.

"Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and his hand from doing any evil." Is. 56:2

For even as this keeping of the sabbath itself the expression of a healthy and vigorous spiritual life, of the lively hope unto which we are begotten again by the resurrection of Jesus Christ from the dead, so the proper observance of the weekly sabbath will bear the fruit that the believer individually and the church of Christ organically are strengthened in the most holy faith. Quickened in the hope eternal, sustained and encouraged by the proper observance of the weekly sabbath, the believer will yield himself to the Lord, to work by His Holy Spirit in him. And he will be encouraged once more to take up his pilgrim's staff and pursue his journey in the world, looking forward to the eternal rest that remaineth for the people of God.

Blessed is the man that doeth this, for he has the sure promise of the Lord: "My salvation is near to come, and my righteousness to be revealed."

Herman Hoeksema 

The Triple Knowledge, III: 267-271

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