URSINUS ON JUSTIFICATION

THE doctrine of justification, which now follows, is one of the chief articles of our faith, not only because it treats of those things which are fundamental, but also because it is most frequently called in question by heretics. The controversies between the church and heretics have respect principally to two points: the one is concerning God, and the other concerning the justification of man in the sight of God. And such is the importance of these doctrines that if either one of them be overthrown, the other parts of our faith easily falls to pieces. Hence it becomes necessary for us to fortify and establish ourselves, especially in these doctrines, against all the assaults of heretics.

What is our righteousness before God?

The righteousness with which we are here justified before God, is not our conformity with the law, nor our good works, nor our faith; but it is the satisfaction which Christ rendered to the law in our stead; or the punishment which He endured in our behalf; and therefore the entire humiliation of Christ, from the moment of His conception to His glorification, including His assumption of humanity, His subjection to the law, His poverty, reproach, weakness, sufferings, death, & c; all of which He did willingly; yea, whatever He did and suffered to which He was not bound, as being righteous, and the Son of God, is all included in the satisfaction which He made for us, and in the righteousness which God graciously imputed to us, and all believers. This satisfaction is equivalent to the fulfilling of the law, or to the endurance of eternal punishment for sin, to one or the other of which the law binds all. “I determined 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.” “He was bruised for our iniquities.” “This cup is the New Testament in My blood, which is shed for many for the remission of sins.” “Being justified freely, by His grace, through the redemption that is in Christ Jesus; Whom God hath set forth to be a propitiation through faith in His blood.” “Blessed are they whose iniquities are forgiven.” “Being justified by His blood, we shall be saved from wrath through Him.” “We were reconciled to God by the death of His Son.” “Though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich.” “He redeemed us from the curse of the law, being made a curse for us.” “In Whom we have redemption through His blood, the forgiveness of sins.” “The blood of Jesus Christ His Son cleanseth us from all sin.” (1 Cor. 2:2; Col. 2:10; Rom. 5:19; Isa. 53:5,6; Luke 22:20; Rom. 3:24, 25; 4:7; 5:9, 10; 2 Cor. 8:9; Gal. 3:13; Eph. 1:7; 1 John 1:7.) Christ fulfilled the law by the holiness of His human nature, and by His obedience, even unto the death of the cross. The holiness of His human nature was necessary to His obedience; for it became our mediator to be holy and righteous in Himself, that He might be able to perform obedience and make satisfaction for us. “For such an High Priest became us, Who is holy,” &c (Heb. 7:26.) This obedience now is our righteousness, and it is upon the ground of this God is pleased with us. The blood of Christ is the satisfaction on account of which God receives us into His favor, and which He imputes unto us, as it is said, the blood of Jesus Christ His Son cleanseth us from all sin, both of commission and ommission. The shedding of His blood is the complement of His satisfaction, and is for this reason called our righteousness.

The questions, How can a rational creature be righteous before God? how can a man, being a sinner, be just before God? and whether a rational creature can merit anything at the hands of God? are to be distinguished from each other. We reply to the first question, that a rational creature may be just before God by an inherent conformity with the law, as the angels, and those that are blessed. To the second question we reply, that man as a sinner can be regarded as righteous only on the ground of the imputation of Christ’s merits; and this is the question of which we speak when treating the subject of justification. That man cannot be declared righteous upon the ground of his works is evident from this, that His works are unholy before His justification — that after his justification they are also imperfect, and that if they were perfect as they will be in another life, they could nevertheless, not satisfy for those sins which are past, and which still stand against us. To the third question we answer that man can merit nothing from God, for it is said, “When ye shall have done all those things which are commanded you,” say, “We are unprofitable servants; we have done that which was our duty to do.” (Luke 17:10.) Nor is the obedience of Christ meritorious in this respect, as though it added anything to God, but it is called meritorious on account of the dignity of His person, because He Who suffered was the Son of God.

How does the satisfaction of Christ become our righteousness, seeing that it is without us?

At first view it seems absurd that we should be justified by any thing without us, or by something that belongs to another. It is necessary, therefore, that we should explain more fully how the satisfaction, or obedience of Christ becomes ours; or be applied unto us, we cannot be justified by it just as little as a wall can be white, if whiteness be not applied, or fixed upon it. We remark, then, that there are two ways in which the satisfaction of Christ is made over unto us: 1. God Himself applies it unto us, that is, He makes the righteousness of Christ over unto us, and accepts of us as righteous on account of it and that He will free us from all guilt. There is therefore, a double application; one in respect to God, and another in respect to us. The former is the imputation of Christ’s righteousness, when God accepts of that righteousness which Christ wrought out, that it might avail in our behalf, and accounts us as righteous in view of it, as much so as we had never sinned, or had at least fully satisfied for our sins. The other side of this application which has respect to us, is the act itself of believing in which we are fully persuaded that it is imputed and given unto us. Both sides of this application must necessarily concur in our justification; for God applies the righteousness of Christ unto us upon the condition that we also apply the same unto ourselves by faith. For although any one were to offer another a benefit, yet if he to whom it is offered does not accept of it, it is not applied unto him, and so does not become his. Hence without this last application the former is of no account. And yet our application of the righteousness of Christ is from God; for He first imputes it unto us, and then works faith in us, by which we apply unto ourselves that which is imputed; from which it appears that the application of God precedes that which we make, (which is of faith) and is the cause of it, although it is not without ours, as Christ says, “Ye have not chosen Me, but I have chosen you.” (John -5:16.)

From what we have now said in regard to the application of the righteousness of Christ it appears, first, that it is no absurdity to say that we are justified by the righteousness of another; for the righteousness which is applied unto us by faith, and for which we are regarded as righteous, is not simply another’s, but is made ours by application. The subject, indeed, in which this righteousness is found is Christ; but we are the object to which it has reference, inasmuch as it is imputed unto us. Secondly, the term imputation is not so comprehensive in its signification as application; for whilst the former is used in relation to God alone, the latter is used also in respect to us. Thirdly, that God applies the righteousness of Christ unto us in one way, and we apply it in another. God applies it by imputation whilst we apply it by faith, or by accepting it. Fourthly, that to justify, in the sense in which the church uses the phrase, does not mean legally, which is to make one that is unjust, just, by infusing in him the qualities of righteousness; but evangelically, which is to regard one that is unrighteousness as righteous, and to absolve him from guilt, and not to punish him, all of which is done on account of the satisfaction of another imputed unto him. It is in this sense that the Scriptures use the phrase, which may also be said of almost every language. In Hebrew language it signifies to acquit one that is guilty, or to declare him innocent. “It will not justify the wicked.” “He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.” (Gen. 23:7; Prov. 17:15.) So the Greek word . . . signifies sometimes to regard, or to declare one righteous, and again it means to inflict punishment, the cause being known by a proper trial, as Suidas observes. It is in this last sense that Christ says, “By thy words thou shalt be justified.” (Matt. 12:37.) The former signification is used in two ways in the Scriptures. It signifies either, not to condemn, but to acquit on trial: “Who shall lay any thing to the charge of God’s elect?” “It is God that justifieth.” “He went down justified, rather than the other.” (Rom. 8:33; Luke 18:14.) Or it signifies to recognise and declare one righteous. “Wisdom is justified of all her children.” “That thou mightest be justified when thou speaketh.” (Luke 7:35; P.s. 51:6.) Both signfications, however, are reduced to the same thing. But the phrase, to justify, is never used among the Latins, and especially not by the Latin authors in the sense of making holy, or of infusing a habit of righteousness. And it is evidently used in a different sense in the Scriptures, as the following passages clearly prove, which cannot be understood otherwise than of the acquital, and free acceptance of the sinner. “Who shall lay anything to the charge of God’s elect?” “It is God that justifieth.” “The publican went down justified,” that is, absolved from guilt, and accepted of God rather than the Pharisee. “And by Him all that believe are justified from all things from which ye could not be justified by the law of Moses.” (Acts 13:39.) To justify in this last passage manifestly means to acquit and to receive the forgiveness of sins. “Being justified freely by His grace.” “That He might be the justifier of him that believeth.” “We conclude that a man is justified without works.” “To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” “Being justified by His blood.” (Rom. 3:24, 26, 28; 4:5; 5:9.)

Why is the satisfaction of Christ ours, or wherefore does God impute it unto us for righteousness?

God, out of His mercy and grace, imputes and applies unto us the righteousness of Christ, as He also predestinated us from everlasting to this grace, and freely chose us in Christ, as those to whom He might in His own time apply this righteousness “according to the good pleasure of His will,” as Paul says, (Eph.1 :5) not having been moved thereto by any goodness or holiness which He foresaw would be in us. And the reason of this arises from the fact, that there can be no goodness in us, except God first produce it. Hence all thoughts of merit on our part must be abandoned as inconsistent with the grace of God, and as a denial of it; for the mercy and grace of God constitute the sole cause of each form of the application of the righteousness of Christ. God out of His infinite goodness applies, and makes over unto us the merits of Christ, that we may apply the same unto ourselves. The cause, therefore, on account of which this application is made in God alone, and not at all in us, for it can neither be any thing foreseen in us, nor even the apprehension or reception of this righteousness itself. Whatever goodness there may be in us is the effect of the application of the merits of Christ; for “What hast thou that thou didst not receive.” “For by grace are ye saved, through faith; and that not of yourselves, it is the gift of God.” (I Cor. 4:7; Eph. 2:8).

Christ then presents Himself in various ways for our justification: 1. As the subject and the ground of our righteousness. 2. As the moving cause; because He obtains it. 3. As the chief and efficient cause; because He, together with the Father, justifies and gives us faith, by which we believe and receive it. The mercy of God is the moving cause of our justification as far as it respects God; the satisfaction of Christ is the formal cause; whilst our faith is the instrumental cause, apprehending and applying to ourselves the righteousness of Christ. We must observe, therefore, that it cannot be said that we are justified in the same sense by the grace of God, by the merits of Christ, and by faith. The first must be understood of the moving cause, which is in God; the second of the formal cause, which is in Christ; and the third of the instrumental cause, which is in us. We are justified by the mercy or grace of God, as the chief moving cause, by which God was led to justify and save us. We are justified by the merits of Chrst, partly as by the formal cause of our justification, inasmuch as God accepts of us in view of the obedience of Christ applied unto us, and accounts us as righteous seeing that we are covered with this, as with a garment; and partly as the moving and meritorious cause, inasmuch as God on account of this acquits and frees us from the condemnation of the law. We are justified by faith, as by an instrumental cause, by which we apprehend the righteousness of Christ imputed unto us.

It is commonly said, that we are justified by faith correlatively, by which it is meant that we are justified by that which faith has respect to which is the merit of Christ; or by that which it apprehends: for faith and the satisfaction of Christ have a mutual relation to each other; the one is that which receives and the other is that which is received. This form of speech is correctly used, because when we thus speak, faith is understood to mean the formal cause of our justification, and the sense is, that the merit of Christ justifies us, and not faith; or that we are justified by that which is apprehended, and not by the instrument which apprehends. But justification may also be correctly attributed to faith, as the instrumental cause, without any such relation, for we may correctly say that we are justified by faith, meaning by it, that we are justified by it as a means: for the effect of an efficient cause is ordinarily attributed to the instrument. But when it is said, “faith is counted for righteousness,” (Rom. 4:5.) and when expressions of a similar character are used, they must necessarily be understood correlatively, inasmuch as faith is the instrument by which we apprehend the righteousness of Christ, or it is the hand with which we receive the righteousness of Christ.

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