Obj. 8. James says, (James 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, who am a
man. 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 can not 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 not 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, 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
20, 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. (The Commentary of Zacharias Ursinus: On the Heidelberg
Catechism—The Protestant Christian Doctrines, Dating to 1563 [trans. G. W.
Williard; Pantianos Classics, 1888], 351-52)
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. And 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. (Ibid., 352)
For a refutation of Ursinus' (desperate) attempt to salvage Sola Fide, see, for instance:
Response to a Recent Attempt to Defend Imputed Righteousness
Refuting Christina Darlington on the Nature of "Justification"
