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The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1Our justice or righteousness, that is, the justice or righteousness of the Gospel, whereby we are just in the sight of God, is not our conformity with the law, nor our good works, nor our faith; but it is Christs satisfaction only performed unto the law for us, or the punishments which he sustained for us, and so his whole humiliation from the beginning of his conception, until his glorification: (that is, his taking of flesh, his undertaking of servitude, penury, ignominy, and infirmity, his suffering of that bitter passion and death; all which he did undergo for us, but willingly: finally, whatsoever he did, or suffered, whereunto himself, as being just, and the Son of God, was not bound) and that humiliation and satisfaction freely of God imputed unto us his faithful and believers. For that satisfaction is equivalent either to the fulfilling of the law by obedience, or to the abiding of eternal punishment for sin;2 to one of which we were bound by the law. I esteemed not to know any thing 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. The Lord hath laid upon him the iniquities of us all. This cup is the New Testament in my blood, which is shed for you. All are justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a reconciliation through faith in his blood. Blessed are they, whose iniquities are forgiven, and whose sins are covered. Being justified by his blood, we shall be saved from wrath. We were reconciled to God by the death of his Son. 3He being rich, for our sakes became poor, that we through his poverty might be made rich. Christ hath redeemed us from the curse of the Law, when he was made a curse for us. By whom we have redemption through his blood, even the forgiveness of sins. The blood of Jesus Christ, the Son of God cleanseth us from all sin. Now that Christ might perform obedience, and satisfy for us, it behooveth him to be our Mediator, being by himself just and holy. For such an high Priest it became us to ⟨p. 383⟩have, holy, harmless, undefiled, separate from sinners, and made higher than the heavens. 4All these things are true perfectly and wholly in Christ: for he hath perfectly fulfilled the law for us, 1. By the holiness of his humane nature. 2.
1OƲr justice or righteousnesse, that is, the justice or righteousnesse of the Gospel, whereby wee are just in the sight of God, is not our conformity with the law, nor our good workes, nor our faith; but it is Christs satisfaction onely performed unto the law for us, or the punishments which hee sustained for us, and so his whole humiliation from the beginning of his conception, untill his glorification: (that is, his taking of flesh, his undertaking of servitude, penury, ignominy, and infirmity, his suffering of that bitter passion and death; all which he did undergo for us, but willingly: finally, whatsoever he did, or suffered, whereunto himselfe, as being just, and the Sonne of God, was not bound) and that humiliation and satisfaction freely of God imputed unto us his faithfull and beleevers. For that satisfaction is equivalent either to the fulfilling of the law by obedience, or to the abiding of eternall punishment for sin;2 to one of which wee were bound by the law. I esteemed not to know any thing among you, save Jesus Christ and him crucified. Yee are compleat in him. By the obedience of one shall many be made righteous. With his stripes wee are healed. The Lord hath laid upon him the iniquities of us all. This cup is the New Testament in my bloud, which is shed for you. All are justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a reconciliation through faith in his bloud. Blessed are they, whose iniquities are forgiven, and whose sins are covered. Being justified by his bloud, we shall be saved from wrath. We were reconciled to God by the death of his Son. 3Hee being rich, for our sakes became poore, that wee through his poverty might be made rich. Christ hath redeemed us from the curse of the Law, when he was made a curse for us. By whom wee have redemption through his bloud, even the forgivenesse of sins. The bloud of Jesus Christ, the Sonne of God cleanseth us from all sinne. Now that Christ might performe obedience, and satisfie for us, it behooveth him to be our Mediatour, being by himselfe just and holy. For such an high Priest it became us to ⟨p. 383⟩have, holy, harmlesse, undefiled, separate from sinners, and made higher than the heavens. 4All these things are true perfectly and wholly in Christ: for he hath perfectly fulfilled the law for us, 1. By the holinesse of his humane nature. 2.
By his obedience: for he became obedient to the death, even to the death of the Cross. 1And the former fulfilling of the law, namely, the holiness of Christs humane nature, was requisite for the other, even for his obedience. This obedience and satisfaction of Christ is our satisfaction, and our proper justice, for which we please God, for which we are received into favour with God the Father, and which is imputed unto us. That former fulfilling of the law is indeed imputed also unto us, namely, the humiliation and justice, or righteousness of Christs humane nature, that we may be reputed holy before God: but this holiness of Christ is imputed unto us for his obedience or satisfaction sake: because he satisfied for us Gods justice, in sustaining eternal punishment and pains, which we should have sustained everlastingly. Hence is it that the effusion of Christs blood (as being the complement and consummation of Christs satisfaction) is only said to be our justice and righteousness.2 The blood of Jesus Christ cleanseth us from all sin; that is, not only from that which is of commission, but also from that which is of omission.
By his obedience: for hee became obedient to the death, even to the death of the Crosse. 1And the former fulfilling of the law, namely, the holinesse of Christs humane nature, was requisite for the other, even for his obedience. This obedience and satisfaction of Christ is our satisfaction, and our proper justice, for which we please God, for which wee are received into favour with God the Father, and which is imputed unto us. That former fulfilling of the law is indeed imputed also unto us, namely, the humiliation and justice, or righteousnesse of Christs humane nature, that wee may be reputed holy before God: but this holinesse of Christ is imputed unto us for his obedience or satisfaction sake: because he satisfied for us Gods justice, in sustaining eternall punishment and paines, which we should have sustained everlastingly. Hence is it that the effusion of Christs bloud (as being the complement and consummation of Christs satisfaction) is only said to be our justice and righteousnesse.
We are to distinguish between these questions: 1. How a reasonable creature may be just before God. 2. How man, being a sinner, may be just before God. 3. Whether a reasonable creature may merit or deserve ought at Gods hand. To the first question we answer; That a reasonable creature may be just before God by the conformity of the law inherent in him, as blessed Men and Angels are just. To the second, That man, being a sinner, is just by the imputation only of Christs merit: and of this question is our speech, when we speak of Justification. But a man, which is a sinner, cannot in himself be just before God: 1. Because before his justification, his works are corrupt. 2. Also after his justification, the works of a man, which is a sinner, are imperfect. 3. When they are perfect, as in the life to come they shall be, yet can we not satisfy for the sin past: for we owe those works when we do them. To the third, That no reasonable creature can deserve ought at Gods hand. When ye have done all, say, We are unprofitable servants: 1For neither is Christs obedience verily any merit, in this respect, as if any good came to God by it; but in respect of the dignity of the person, because it was Christ that suffered, it is called merit.
Wee are to distinguish between these questions: 1. How a reasonable creature may be just before God. 2. How man, being a sinner, may be just before God. 3. Whether a reasonable creature may merit or deserve ought at Gods hand. To the first question wee answer; That a reasonable creature may be just before God by the conformity of the law inherent in him, as blessed Men and Angels are just. To the second, That man, being a sinner, is just by the imputation onely of Christs merit: and of this question is our speech, when wee speak of Justification. But a man, which is a sinner, cannot in himself be just before God: 1. Because before his justification, his workes are corrupt. 2. Also after his justification, the works of a man, which is a sinner, are imperfect. 3. When they are perfect, as in the life to come they shall be, yet can we not satisfie for the sin past: for wee owe those works when we doe them. To the third, That no reasonable creature can deserve ought at Gods hand. When yee have done all, say, We are unprofitable servants: 1For neither is Christs obedience verily any merit, in this respect, as if any good came to God by it; but in respect of the dignity of the person, because it was Christ that suffered, it is called merit.
Whereas it may seem absurd, that we should be justified by that which is another mans; we are further to express more plainly how Christs satisfaction and obedience becometh ours. For except it be made ours, or applied unto us, we cannot be made just for it; as a wall is not white, except whiteness be fastened on it.1 The satisfaction therefore or justice of Christ is made ours or applied unto us two ways: that is, by a double application: §12God himself applieth it unto us: that is, he imputeth unto us Christs righteousness; and for it accepteth us for righteous, no otherwise than if it were ours. §23We apply it unto our selves, when we apprehend by faith Christs righteousness, that is, when we are steadfastly persuaded, that God doth impute, apply, and give it unto us, and for it, reputeth us for just, absolving us from all guilt. There is then a double application: one in respect of God, another in respect of us. The application in respect of God, is, the imputation of Christs righteousness: when God accepteth Christs righteousness (which he performed, that it might be effectual and forcible on our behalf) and in regard thereof accounteth us for righteous, no less than if we had never sinned, or at least had payed a sufficient punishment for our sins. The application in respect of us is the very act of believing, whereby we resolve our selves, that it is imputed and given unto us, &c. Both applications must necessarily concur. For God applieth Christs righteousness unto us on this condition, that we our selves also should apply it unto our selves through faith. For, though a man offer another a courtesy or benefit; yet if he, to whom it is offered, receive it not, is not applied unto him, it is none ⟨p. 384⟩of his. Wherefore without this our application, Gods application is not at all; and yet our application is also from God: For God first imputeth unto us Christs satisfaction; then he engendereth faith in us, whereby we may apply the same imputed unto us. So then Gods application goeth before, and is the cause of our application (which is of faith) albeit his is not without ours,4
That which is now spoken of both applications, both Gods and ours, doth manifestly show, 1. That it is no absurdity to say, We are justified by another's justice: For, the justice,1 for which, by faith applied unto us, we are reputed just, is not simply another's, but is in some sort made ours, even by application. The subject indeed wherein this justice is inherent, is Christ: we are the object, to which this justice is directed, sith it is imputed unto us. 2. That the word Imputation is more strict than Application. The former is spoken of God only; the latter of God and us. 3. That God otherwise applieth Christs justice unto us than we do. God applieth it by imputation and we apply it by faith and acceptation. 4. That this phrase of the Church, To justify, 2signifieth not legally, that is, To make one just who is unjust, by infusing the quality of justice, but evangelically; that is, To repute him which is unjust for just and righteous, and to absolve him from all guilt, and not to punish him; and this for another's justice and satisfaction imputed unto him. So the Scripture useth this word, and almost in all tongues it beareth no other signification: for the Hebrew word Hadzdik, 3signifieth, To absolve a guilty person, To pronounce him guiltless: I will not justify a wicked person. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. The Greek word [Greek or Hebrew] signifieth sometime, To pronounce a man just and righteous, and sometimes, To punish an offender; and both, on good knowledge of his cause by due examination and judicial process; as Suidas well observeth.4 So saith Christ, By thy words thou shalt be justified. The former signification is used two ways in Scripture. For either it signifies not to condemn, but To absolve in judgement: 5as, Who shall condemn the Elect of God? it is God that justifieth. He departed justified rather than the other: or it signifieth, To pronounce and proclaim just. 6
as the alleged places apparently prove, which can be understood no other way, than of the absolution, and free accepting a sinner to grace and favour. Who shall accuse Gods Elect? it is God that justifieth. The Publican departed justified, that is, absolved, and more accepted of God than the Pharisee.1 For, from all things, from which ye could not be justified by the Law of Moses, by him every one that believeth is justified, Here, To be justified, doth evidently signify to be absolved,2 & to receive remission of sins: All are justified freely by his grace. A justifier of him which is of the faith of Jesus. A man is justified by faith without the works of the law. To him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. Being now justified by his blood. Reconciled to God by the death of his Son.
as the alledged places apparently prove, which can be understood no other way, than of the absolution, and free accepting a sinner to grace and favour. Who shall accuse Gods Elect? it is God that justifieth. The Publicane departed justified, that is, absolved, and more accepted of God than the Pharisee.1 For, from all things, from which yee could not be justified by the Law of Moses, by him every one that beleeveth is justified, Here, To be justified, doth evidently signifie to be absolved,2 & to receive remission of sins: All are justified freely by his grace. A justifier of him which is of the faith of Jesus. A man is justified by faith without the workes of the law. To him that worketh not, but beleeveth in him that justifieth the ungodly, his faith is counted for righteousnesse. Being now justified by his bloud. Reconciled to God by the death of his Son.
1The perfect fulfilling of the law performed by Christ for us, is made ours, or applied unto us, through the alone and free mercy of God, as who from everlasting did predestinate us to this grace, and freely chose us in Christ, to whom he might apply, of his mere grace of faith, that justice and righteousness at his appointed time, according to the good pleasure of his will, as the Apostle speaketh: that is, according to his mere good pleasure, not being moved with any holiness which he foresaw ⟨p. 385⟩would be in us. The reason is, because there can be no good thing in us, except God first work in us. Wherefore all imagination and affirmation of merit is to be taken away, as which fighteth with the grace of God, and is a denial of his divine grace: For the grace and mercy of God is the only cause of both applications. He of his goodness, infinite and passing measure, applieth Christs merit unto us, and maketh that we also may apply the same unto us. The cause therefore why this application is wrought, is in God alone; but not at all in us, that is, it is neither any thing foreseen in us, neither also our apprehension and receiving of this justice; for all the gifts and graces which are in us, are effects of the application of Christs merit: and therefore that merit of Christ is no way applied unto us for the works sake which we do; but this is done, as the Apostle teacheth,2 According to the good pleasure of his will. Whereupon also it is said, What hast thou that thou hast not received? 3By grace are ye saved through faith, and that not of your selves; it is the gift of God.4
1THe perfect fulfilling of the law performed by Christ for us, is made ours, or applyed unto us, through the alone and free mercy of God, as who from everlasting did predestinate us to this grace, and freely chose us in Christ, to whom he might apply, of his meere grace of faith, that justice and righteousnesse at his appointed time, according to the good pleasure of his will, as the Apostle speaketh: that is, according to his meere good pleasure, not being moved with any holinesse which hee foresaw
Christ is then in respect of our justification, 1. As the subject and matter wherein our justice is. 2. As the impellent cause, because he obtaineth it. 3. As the chief efficient, because he together with his Father doth justify us, and giveth us faith, whereby we believe and apprehend it. The mercy of God is as the impellent cause thereof in God: Christs satisfaction is the formal cause of our justification, giving the very life and being unto it: Our faith is the instrumental cause, apprehending and applying unto us the justice or righteousness of Christ. We must note therefore,1 that we are justified by the grace of God, by the merit of Christ, and by faith, but by each of these in a several sense and meaning. The first position is understood of the impulsive cause, which is in God: the second of the formal cause, in Christ: the third of the instrumental cause, in us. We are justified by the mercy or grace of God, as a principal impellent cause, wherewith God being urged and moved, justifieth and saveth us. We are justified by the merit of Christ, partly as by the formal cause of our justification, inasmuch as by Christs obedience applied unto us, we are accepted of God, and being clothed as it were with this raiment, are reputed just: partly as by an impulsive and meritorious cause, inasmuch as God absolveth us for his sake. We are justified by faith, as by an instrumental cause, whereby we apprehend Christs righteousness imputed unto us.
Christ is then in respect of our justification, 1. As the subject and matter wherein our justice is. 2. As the impellent cause, because he obtaineth it. 3. As the chief efficient, because he together with his Father doth justifie us, and giveth us faith, whereby wee beleeve and apprehend it. The mercy of God is as the impellent cause thereof in God: Christs satisfaction is the formall cause of our justification, giving the very life and being unto it: Our faith is the instrumentall cause, apprehending and applying unto us the justice or righteousnesse of Christ. We must note therefore,1 that we are justified by the grace of God, by the merit of Christ, and by faith, but by each of these in a severall sense and meaning. The first position is understood of the impulsive cause, which is in God: the second of the formall cause, in Christ: the third of the instrumentall cause, in us. We are justified by the mercy or grace of God, as a principall impellent cause, wherewith God being urged and moved, justifieth and saveth us. We are justified by the merit of Christ, partly as by the formall cause of our justification, inasmuch as by Christs obedience applied unto us, we are accepted of God, and being clothed as it were with this raiment, are reputed just: partly as by an impulsive and meritorious cause, inasmuch as God absolveth us for his sake. Wee are justified by faith, as by an instrumentall cause, whereby we apprehend Christs righteousnesse imputed unto us.
The common received opinion saith; We are justified by faith correlatively: that is, we are justified by that whereunto faith hath relation, to wit, the merit of Christ, which faith apprehendeth: For faith, and the satisfaction of Christ, are correlatives, that is, have a mutual respect each to other; the one being that which receiveth, and the other that which is received. This kind of speech is well and probably used; because hereby faith is understood of the formal cause of justification, that so the sense may be; Christs merit justifieth us, and not faith it self: that which is apprehended doth justify us, and not the instrument which doth apprehend. Nevertheless, this proposition, We are justified by faith, may be understood also without relation, to wit, we are justified by faith, as a mean. But this proposition of the Apostle, Faith was imputed to him for righteousness, and other the like,1 are necessarily to be understood with a relation to Christs merit and justice. Faith was imputed unto him for righteousness, as faith is the apprehending instrument of righteousness apprehended; faith being as it were the hand, wherewith the justice of Christ is received.
The common received opinion saith; We are justified by faith correlatively: that is, we are justified by that whereunto faith hath relation, to wit, the merit of Christ, which faith apprehendeth: For faith, and the satisfaction of Christ, are correlatives, that is, have a mutuall respect each to other; the one being that which receiveth, and the other that which is received. This kind of speech is well and probably used; because hereby faith is understood of the formall cause of justification, that so the sense may be; Christs merit justifieth us, and not faith it selfe: that which is apprehended doth justifie us, and not the instrument which doth apprehend. Neverthelesse, this proposition, We are justified by faith, may be understood also without relation, to wit, we are justified by faith, as a meane. But this proposition of the Apostle, Faith was imputed to him for righteousnesse, and other the like,1 are necessarily to be understood with a relation to Christs merit and justice. Faith was imputed unto him for righteousnesse, as faith is the apprehending instrument of righteousnesse apprehended; faith being as it were the hand, wherewith the justice of Christ is received.
Answ. Not for that I please God through the worthiness of mere faith; but because only the satisfaction, righteousness, and holiness of Christ is my righteousness before Goda: and I cannot take hold of it, or apply it unto my self and other way than by faithb
Answ. Not for that I please God through the worthinesse of meere faith; but because onely the satisfaction, righteousnesse, and holinesse of Christ is my righteousnesse before Goda: and I cannot take hold of it, or apply it unto my selfe and other way than by faithb
WHereas it may seem absurd, that we should be justified by that which is another mans; we are further to expresse more plainly how Christs satisfaction and obedience becometh ours. For except it be made ours, or applyed unto us, we cannot be made just for it; as a wall is not white, except whitenesse be fastned on it.1 The satisfaction therefore or justice of Christ is made ours or applyed unto us two waies: that is, by a double application: §12God himselfe applyeth it unto us: that is, he imputeth unto us Christs righteousnesse; and for it accepteth us for righteous, no otherwise than if it were ours. §23We apply it unto our selves, when wee apprehend by faith Christs righteousnesse, that is, when we are stedfastly perswaded, that God doth impute, apply, and give it unto us, and for it, reputeth us for just, absolving us from all guilt. There is then a double application: one in respect of God, another in respect of us. The application in respect of God, is, the imputation of Christs righteousnesse: when God accepteth Christs righteousnesse (which hee performed, that it might be effectuall and forcible on our behalfe) and in regard thereof accounteth us for righteous, no lesse than if we had never sinned, or at least had payed a sufficient punishment for our sinnes. The application in respect of us is the very act of beleeving, whereby we resolve our selves, that it is imputed and given unto us, &c. Both applications must necessarily concurre. For God applieth Christs righteousnesse unto us on this condition, that we our selves also should apply it unto our selves through faith. For, though a man offer another a courtesie or benefit; yet if hee, to whom it is offered, receive it not, is not applyed unto him, it is none ⟨p. 384⟩of his. Wherefore without this our application, Gods application is not at all; and yet our application is also from God: For God first imputeth unto us Christs satisfaction; then he ingendreth faith in us, whereby we may apply the same imputed unto us. So then Gods application goeth before, and is the cause of our application (which is of faith) albeit his is not without ours,4 as Christ saith: Yee have not chosen me, but I have chosen you. Now we may then be assured, that Christs righteousnesse or satisfaction is imputed unto us of God, when we earnestly desire Gods grace, and feel the holy Ghost to work in us a true confidence in the Mediatour.
That which is now spoken of both applications, both Gods and ours, doth manifestly shew, 1. That it is no absurdity to say, Wee are justified by anothers justice: For, the justice,1 for which, by faith applied unto us, we are reputed just, is not simply anothers, but is in some sort made ours, even by application. The subject indeed wherein this justice is inherent, is Christ: we are the object, to which this justice is directed, sith it is imputed unto us. 2. That the word Imputation is more strict than Application. The former is spoken of God only; the latter of God and us. 3. That God otherwise applieth Christs justice unto us than we doe. God applyeth it by imputation and we apply it by faith and acceptation. 4. That this phrase of the Church, To justifie, 2signifieth not legally, that is, To make one just who is unjust, by infusing the quality of justice, but evangelically; that is, To repute him which is unjust for just and righteous, and to absolve him from all guilt, and not to punish him; and this for anothers justice and satisfaction imputed unto him. So the Scripture useth this word, and almost in all tongues it beareth no other signification: for the Hebrew word Hadzdik, 3signifieth, To absolve a guilty person, To pronounce him guiltlesse: I will not justifie a wicked person. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. The Greek word 〈non-Latin alphabet〉 signifieth sometime, To pronounce a man just and righteous, and sometimes, To punish an offender; and both, on good knowledge of his cause by due examination and judiciall processe; as Suidas well observeth.4 So saith Christ, By thy words thou shalt be justified. The former signification is used two waies in Scripture. For either it signifies not to condemne, but To absolve in judgement: 5as, Who shall condemne the Elect of God? it is God that justifieth. Hee departed justified rather than the other: or it signifieth, To pronounce and proclaime just. 6As, Wisedome is justified of her children. That thou mayest be justified in thy sayings. Howbeit both significations in this Question come to one end. But, that to justifie, should be used for, to make just, or, to infuse an habit of justice, is no where found amongst the Latines: and were it read in Latine Authours, yet in Scripture, and in the Church it is otherwise used:
