[Christianae theologiae libri II (Hanau, 1634; 2nd ed, Amsterdam, 1657)]
Marcus Friedrich Wendelin, born in Sandhausen near Heidelberg in the year 1584, was ordained as a Reformed divine and scholar. Having pursued theology at the University of Heidelberg, he attained the degree of Magister theologiae in 1607, equipping him with sound learning and fervent piety for the service of Christ’s church. Subsequent to his studies, Wendelin served five years as tutor and Hofmeister to the princely youths Christian II and Johann Kasimir of Anhalt, guiding their minds in sacred and liberal arts alike. His pastoral zeal and disciplined instruction revealed a pedagogue whose heart was set on training both intellect and devotion for the glory of God and the welfare of souls. In 1612 he was appointed rector of the Gymnasium Francisceum at Zerbst, where he governed with Puritanical rigor and scholastic clarity. Under his oversight the academy flourished, its constitution marked by rigorous dialectic and steadfast adherence to Holy Scripture. His counsel was also sought in Anhalt’s Reformed consistories, wherein he shone as a pillar of moderation and unity amid theological contention. Though modest in publication, Wendelin’s Christianae Theologiae Systema Majus, issued posthumously in 1656, evidences his systematic grasp of doctrine and earnest desire to furnish the church with sound theology. He departed this life on August 7, 1652, at Zerbst, leaving a lasting legacy of erudition and godly instruction.
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Hitherto hath been treated the cause of receiving Christ, or the Mediator. Now followeth the effect, which is chiefly threefold: (1) Justification. (2) Sanctification. (3) Glorification, or eternal life.
Justification is the free act of God, whereby elect sinners, subject to the curse of the law, through the righteousness or satisfaction of Christ applied by faith and imputed by God, are before the divine tribunal, their sins remitted, absolved from the curse of the law, and accounted righteous.
Explication:
I. To justify doth not signify to make a man just from unjust by the infusion of righteousness, as to sanctify is to make holy; but to pronounce or absolve a man judicially as just. Thus is this word ever taken in the cardinal tongues, Hebrew, Greek, and Latin: among the Hebrews, הריק; among the Greeks, δικαιόω. Whence it appeareth that justification is not a real change or alteration, but the pronouncement and reputation of a judicial sentence.
II. As there is a twofold righteousness, Evangelical and Legal, so also is there a twofold justification, Evangelical and Legal. Evangelical righteousness is Christ’s satisfaction rendered for us to the divine law, apprehended by true faith and freely imputed to us by God. Legal righteousness is the habit of our own inherent righteousness, which we acquire by observing the precepts of the law. Therefore, Evangelical justification is that whereby a sinner is absolved from the curse of the law and reputed just before God freely, for the sake of Christ’s righteousness or merit apprehended and applied by true faith. Legal justification is that whereby one is pronounced just in himself by his own inherent righteousness and innocence.
Before the divine tribunal, none is justified—that is, absolved from the curse of the law and pronounced innocent and just—save by Evangelical righteousness and justification. For as many as are of the works of the law are under the curse (Gal. 3:10). And it is manifest that none is justified by the law before God (v. 11). Hence, we treat here of Evangelical justification.
III. The Papists, contrary to the propriety of all languages and the authority of sacred Scripture, contend that to justify is to make just by the infusion or induction of inherent righteousness, even as to heat is to make warm from cold by the induction of inherent heat. Hence ariseth another dispute between us and the Papists. We acknowledge but one justification, known and received from Scripture, namely, the absolution of a sinful man from the curse for the sake of Christ’s imputed righteousness. The Papists proclaim a twofold justification, namely, the first and the second. The first they call that whereby a man is made just from unjust by the infusion of habitual righteousness and remission, that is, the expulsion of sin: for so they interpret remission. The second they call that whereby a just man is made more just by the acquisition of greater inherent righteousness and holiness, that is, by the pursuit of good works. To the first justification, they say we are disposed: (1) by general faith, whereby we believe the things revealed by God to be true, and that He is just in punishing sins and merciful in remitting them through and for Christ; (2) by fear of divine judgment and infernal punishments; (3) by hope of divine mercy and remission of sins; (4) by love toward God, who is so merciful and kind; (5) by detestation of sin; (6) by a purpose of a better life through observance of the commandments. These things being posited and premised, they say there immediately followeth the infusion of justifying grace and the expulsion of sins (Becanus, Theol. Schol., part 2, tract. 4, cap. 3, quaest. 1, 2, 3).
IV. All these things are false and fabricated beyond Scripture, as shall appear from what followeth. Scripture knoweth but one justification, which is the absolution of a sinner from the curse for the sake of Christ’s λύτρον apprehended by saving faith. Scripture excludeth works from the causes of justification, denying that we are justified by works. Scripture commendeth in every way a free justification. Scripture saith that before justification and regeneration, we are dead in sins and unfit for any good work. Scripture teacheth that we are justified by such faith as distinguisheth the sons of God from the sons of the devil. The justifying faith of the Papists is common even to devils. Finally, Scripture distinguisheth justification from sanctification, which the Papists confound with it. The second justification is naught but sanctification. The dispositions to the first, excepting faith, precede not but follow true justification: unless only a shadow of these good things be meant, which hypocrites sometimes display.
The cause, effect, and adjuncts of this Evangelical justification are to be considered.
Among the causes, the principal efficient cause is God the Father, Son, and Holy Spirit.