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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.
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 as Christ saith: Ye have not chosen me, but I have chosen you. Now we may then be assured, that Christs righteousness 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 Mediator.
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 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
1WE say, we are justified by faith alone: §11. Because we are justified by the object of faith only, to wit, by the merit of Christ, alone, besides which, there is no justice of ours, nor any part thereof. For we are justified freely for Christs sake, without works. There is nothing which can be our justice and righteousness before God, either in whole, or in part, besides Christs merit: only by receiving and believing another's justice we are justified; not by working, nor by meriting, but by an apprehension and acceptation only we are just and righteous. All works are excluded, yea faith it self as it is a virtue or work. §22. Because the proper act and operation of faith is, for a man to apprehend and apply unto himself Christs righteousness: yea, faith is nothing else than the acceptation it self, or apprehension of another's justice, or, of the merit of Christ. §33. Because faith only is the instrument, which apprehendeth Christs satisfaction. Hence it is evident, for what causes we are to retain the exclusive particle Only, 2and to maintain it against the Papists: namely, 1. For declaration of that which Paul speaketh, We are justified freely by grace, without works: likewise of that which Christ saith, Only believe. 2. That whatsoever works and merits of ours, or of others, may be excluded from being causes of justification; and faith may be understood only with relation and respect to Christs merit, which is our justice. 3. That not only our merits, but even faith it self may be wholly excluded from that which is received by faith: and the sense may be, we are justified by faith alone, that is, not by meriting, but only by receiving: as when we say; This poor man is enriched only by receiving the alms of charitable disposed people: where all works and merits, yea, the very receiving of alms (if it be considered as a merit) are excluded. Therefore Paul saith always, that we are justifieda by faith, andb through faith, as by an instrument; but no where faith,c
For, if for faith we were just and righteous, then faith were now no longer an acceptation of another's righteousness, but were a merit and cause of our own justice; neither should it receive another's satisfaction, which now it should have no need of. 4. That we may know what necessity there is of faith unto justification, and may understand, that we are not justified by the merit of faith, and yet are not justified without faith apprehending the justice of Christ; because it is the proper act of faith, to lay hold on his righteousness. 5. The Orthodoxall or right believing Fathers oft-times urge the exclusive particle,1 by faith only. Origen: The Apostle saith that the justification of faith only is sufficient; so that if a man believe only, he may be justified; yea, though he perform no work. Ambrose: They are justified freely, who working nothing, and rendering no recompense, are justified by faith only through the gift of God. Again Ambrose: How then may the Jews think themselves to be justified by the works of the law, with the justification of Abraham, where they see that Abraham was not justified by the works of the law, but by faith only? The law therefore needeth not, when a sinner is justified before God by faith only. 2And, in the same place, the exclusive particle Only is often reiterated. The same Ambrose saith: Because this is decreed by God, that he which believeth in Christ should be saved without any work▪ receiving freely by faith only remission of sins. We are therefore justified by faith only, that is, by Christs merit only received by faith: This we must constantly maintain and defend, 1. For Gods glory, that Christs sacrifice be not extenuated. 2. For our own comfort, that we may be assured, that our righteousness dependeth not on our works (for so should we lose it many thousand times) but only on the sacrifice and merit of Christ.
For, if for faith we were just and righteous, then faith were now no longer an acceptation of anothers righteousnesse, but were a merit and cause of our own justice; neither should it receive anothers satisfaction, which now it should have no need of. 4. That we may know what necessity there is of faith unto justification, and may understand, that we are not justified by the merit of faith, and yet are not justified without faith apprehending the justice of Christ; because it is the proper act of faith, to lay hold on his righteousnesse. 5. The Orthodoxall or right beleeving Fathers oft-times urge the exclusive particle,
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:
1WE say, we are justified by faith alone: §11. Because we are justified by the object of faith onely, to wit, by the merit of Christ, alone, besides which, there is no justice of ours, nor any part thereof. For we are justified freely for Christs sake, without works. There is nothing which can be our justice and righteousnesse before God, either in whole, or in part, besides Christs merit: only by receiving and beleeving anothers justice we are justified; not by working, nor by meriting, but by an apprehension and acceptation only we are just and righteous. All works are excluded, yea faith it selfe as it is a vertue or work. §22. Because the proper act and operation of faith is, for a man to apprehend and apply unto himself Christs righteousnesse: yea, faith is nothing else than the acceptation it self, or apprehension of anothers justice, or, of the merit of Christ. §33. Because faith only is the instrument, which apprehendeth Christs satisfaction. Hence it is evident, for what causes we are to retain the exclusive particle Onely, 2and to maintaine it against the Papists: namely, 1. For declaration of that which Paul speaketh, Wee are justified freely by grace, without works: likewise of that which Christ saith, Onely beleeve. 2. That whatsoever works and merits of ours, or of others, may be excluded from being causes of justification; and faith may be understood only with relation and respect to Christs merit, which is our justice. 3. That not only our merits, but even faith it self may be wholly excluded from that which is received by faith: and the sense may be, we are justified by faith alone, that is, not by meriting, but only by receiving: as when wee say; This poor man is enriched only by receiving the almes of charitable disposed people: where all works and merits, yea, the very receiving of almes (if it be considered as a merit) are excluded. Therefore Paul saith alwaies, that we are justifieda by faith, andb through faith, as by an instrument; but no where faith,c for faith, as the Papists say, who will admit both these manners of speaking, as if faith were not indeed the application, whereby we apply unto our selves Christs justice; but were also besides a certain work or merit, whereby we deserve to be just: which is quite repugnant to the nature of faith:
