A Christian Instruction Containing the Law and the Gospel, Exposition 1 · Dialogue 4
THE FOVRTH dialogue, is of the iuſtification and ſanctification of man.
Of the faith in Ieſus Chriſt, and of the Iuſtification thereby.
MATHEVV.
WHyche is the meane whereby to comme to that Communycation, wherof thou haſt euen nowe ſpoken, and by the whiche wée muſte communicate with Ieſus Chriſt?Act. 13. f. 15. b. Rom. 1. d. 3. d. Galath. 3. d. Rom. 6. a. 8. a. b 2. Cor. 1. b. 2. Cor. 5. d. Galath. 3. d. Epheſ. 5. g. 1. Peter. 1. a 1. Iohn. 1. b. c.
Pe.
There is none other but the only faith in Ieſus Chriſt: For by the ſame we are iuſtified before God, and not by our workes neyther in all, nor in parte.
M.
What is it to be iuſtified before God?
P.
It is to be accoumpted for iuſt, at his iudgemente, as if we had neuer ſinned.
M.
How maye this be done by the mean of faith?
P.
Bycauſe that the ſpirite of God, by whome it is giuen vsus, doth ioyne vsus with Chriſt, as members of his body, by the meanes of the ſame faith, in ſuch ſorte that the iuſtice of Chriſte and all that euer he hath done for vsus, is imputed and aſcribed to vsus as though it were our owne proper.
Of the iuſtificatiō by faith & by vvorks.
M.
WHy is this honoure rather giuen to faith than to works?
P.
Bycauſe there is no iuſtice that may ſatiſfie the iudgement of God, vnleſſe it be perfecte as is that of Ieſus Chriſte.
M.
Why may not that of Ieſus Chriſt be as well allowed vntounto vsus by our works, as by faith?Rom. 3. d. e. 4. a. b. c. Galath. 3. Galath. 2. d.
P.
Bycauſe that they are things altogither cōtrary, to be iuſtified by faith & to be iuſtified by a mans owne works.
M.
What contrarietie is there in that?
P.
If that man could find iuſtice in himſelfe and in his owne workes, whereby he mighte ſatiſfie vntounto God, he ſhould then hauehave no neede of that of Ieſus Chriſt.
Of the ſatiſfactiō tovvards god by works.
M.
ANd if he may not ſatiſfie in eueryevery pointe maye he not yet at the leaſt ſatiſfie in parte?
P.
If he cannot ſatiſfie him in the whole, no more can he in parte.
M.
For what cauſe?
P.
Chiefly for two cauſes.
M.
Whiche is the firſte?
P.
It is that God receyueth no iuſtice for ſatiſfaction, if it be not ſound and perfect, and worthie of his maieſtie: as wee hauehave alreadie touched.
M.
Which is the other?
P.
It is that man being naught and vniuſt of his nature, can doe no worke that may be iuſt (as we hauehave alſo ſayd) if he be not firſt made good and iuſt.
Of the works wherby man may ſatisfie at the iudgement of God.
M.
DOeſt thou meane by this, that the good and iuſte worke maketh not the man good and iuſt?
P.
I doe not altogether denie,Pſalme. 14. a. b. Tit. 3. b. Tit. 2. d. 1. Tim. 2. b but that the good & iuſt work maketh the man good and iuſt: but I ſay, that mans worke can not doe this, bycauſe there procéedeth none ſuche from him.
M.
Which is then the work that may doe this?
P.
That of Ieſus Chriſt, wherof wée hauehave ſpoken heretofore: whiche bringeth vntounto vsus this commoditie, when wée are made partakers of hym by the meane of Faythe, as wée hauehave alreadie ſayd.
Of the cauſes why iuſtification is attributed to faith only.
M.
SHEwe me nowe for full reſolution, what is the chiefe cauſe why iuſtification is aſcribed to faith?Rom. …. …
P.
Bicauſe that in ſtead of bringing to God any thing that is of man, he bringeth him to Ieſus chriſt to receiue of him therby, that whiche hée can not fynde in himſelfe.
M.
For what cauſe is this done?Rom. 3. …
P.
To the ende that man may be founde iuſt before God, not by his owne iuſtice: for he can not but by that of Ieſus Chriſte.
Of the ſatisfaction by faith.
M.
THy meaning is then yt this iuſtice of Ieſus Chriſt maketh a man iuſt,Rom. 3. c. d. 4. d. 1. Cor. 1. d. 2. Cor. 5. d. Rom. 7. a. 8 a. b. Epheſ. 2. a. b 1. Theſsa. 4. a. b. Tite. 2. c. d. before God, as though he were wholly innocent: forſomuche as GOD eſtéemeth him for ſuch an one, accepting the Iuſtice of his ſonne Ieſus Chryſte, for full ſatiſfaction.
P.
It is ſo, and it bringeth yet beſide that, an other very great commodity.
M.
What is it?
P.
It is that where as before hée coulde doe nothyng but euill, this fayth dothe ſanctifie him, diſpoſing him to the obedience of the will of God,1. Peter. 1. a. Rom. 6. c. d. Matth. 1 c. d Eſa. 7. c. Luke. 1. c. 2. d. Matth. 3. d. Luke. 3. c. Iohn. 1. c. 3. d. Iohn. 17. d. Hebr. 10. b. Rom. 8. b. c Galath. 5. c. d. Rom. 8. b. e Galat. 5. c. d and to all good works, to the ende that he may ſerue to iuſtice & to holyneſſe, where as before he ſerued to iniuſtice and to ſinne.
M.
How is it that faith doth ſanctifie man according to thy ſaying?
P.
There be two things to conſider in this ſanctification.
M.
Which is the firſt?
P.
It is that Ieſus Chriſte hauing taken our owne fleſh in the wombe of the Virgin, in the which he was conceiued by the working of the holy Ghoſt, hath alſo ſanctified it in his. Of which thing beſide the teſtimonie that we hauehave of the Angell in the holy Scriptures, the holy Ghoſt hath yet yelded more ample teſtimonie in the baptiſme of Ieſus Chriſt, when in fourme of a doue, he did deſcend vppon him, whiche is our head, in whome all his members were foorthwith ſanctified.
M.
Which is the other pointe?
P.
It is that faith whiche embraceth and receyueth wholly Ieſus Chriſt with al his gifts and graces, is neuer in man without the ſpirite of him, nor the ſpirite of him, without his frutes, whiche are altogither contrary to the works of the fleſh, to witte, of the corrupted man that is not regenerate by the ſpirite of God.
Of the true ſpring of good vvorks.
M
DEclare vntounto me if thou vnderſtandeſt by this, that faith is the fountaine of all good works, and the good roote whiche maketh man a good trée, to beare good frute, wher as before he was an euil trée and bare euill frute?
P.
It cannot bée otherwiſe.
M.
I thinke then it is the cauſe why Sainct Paule, ſpeaking of the true Chriſtian faith, doth call it the liuing and working ſaith thorough charitie:Iames. 2. c. d. and why Saincte Iames ſaith that the faith that is withoute works is dead.
P.
There is no doubte of it.
Of the accomplishing of the lavve in Ieſus Chriſt, and of the difference that is betvvene the iuſtification and ſanctification of a Chriſtian man.
M.
SEing then, that man is ſo refourmed by the meane of faythe, thou wilte then ſaye that he is otherwiſe diſpoſed to obey the lawe of God, than he was before, whē he was yet in his owne naturall.Iohn. 3. d. Iames. 1. c. 1. Peter. 1. d Rom. 7. c 2. Cor. 5. a. 1. Iohn. 1. d. Pſal. 143. a. Rom. 7. d. Phili. 3. b. c 1. Iohn. 2. a
P.
It is eaſie to vnderſtande by that which we hauehave already ſaid.
M.
May we then in no wiſe obey the lawe of god, excepte that we be firſt regenerate by his ſpirite, and refourmed to his Image?
P.
No in déede.
M.
If we cā in no ſorte obey, we are then farre off from yelding perfecte obedience to the whole lawe.
P.
It is true.
M.
What is the cauſe thereof?
P.
It is for that that our regeneration and reformation, is neuer fully perfecte in vsus, ſo long as we are wrapped in this corruptable fleſh in this worlde.
M.
What other remedy is there then?
P.
It is to hauehave recourſe to the iuſtification which we hauehave alredy obteyned thorough the faith in Ieſus Chriſte, by the whiche we do alſo obtaine dayly remiſſion of all our ſinnes. For albeit that our ſanctification be not yet thoroughly perfecte, yet notwithſtanding that ſame letteth not, but that our iuſtification is alredy perfecte.
M.
Doeſt thou meane that our iuſtification doth ſupplie that which wanteth of our ſanctification.
P.
I can not tel whether thou takeſt my wordes, as though I meant that we might ſatiſfie towards God in parte, by our good works, the which we impute to ſatiſfactiō, and that Ieſus Chriſt ſhuld ſatiſfy only for the reſt for vsus, by the ſame that may be on his ſide being alowed vntounto vsus by the iuſtificatiō. For if thou didſt ſo vnderſtand it, thou ſhuldeſt greatly deceiue thy ſelfe.
M.
Wherein?
P.
Chiefly in two points.
M.
Shew me the firſt.Eſay. 43. b. Act. 4. b. 2. Timo. 1. c.
P.
It is in that thou ſhouldeſt ſpoile God at the leaſt of a great parte of the honor which is due vntounto him, for the ſaluation which we hauehave of him, by Ieſus Chryſte, and the other parte we ſhall attribute to man.
M.
In what ſorte?
P.
In that that by this meane he ſhould be our ſauioure, but for the one halfe, and wée for the other.
M.
Which is the other point?Eſay. 54. c. Luke. 17. c
P.
It is that thou ſhouldeſt preſente to God, a ſatiſfaction ouermuche imperfecte.
M.
I confeſſe, if I ſhould preſent vntounto him but my works: but when I ſhal preſent vntounto him my works for ſatiſfaction, and thē the ſatiſfaction whiche Chriſt hath made for me with them: What imperfection then may more remaine?
P.
If the ſatiſfaction of Ieſus Chriſt be ſufficiente, thou néedeſt to preſent none other to God: if it be not ſufficiente,Iob. 4. d. Pſalme. 130. thou canſt not ſatiſfie that whiche maye there wante by any thing that thou canſt do.
M.
Why not?
P.
Bycauſe that God can allowe nothing for ſatiſfaction which is not pure, ſounde and perfecte as he is.
Of the diſtinction that ought to be had betvvene the cauſe of our ſaluation, and the teſtimonie of the ſame.
M.
EXpounde vntounto me ſomewhat more plainly thy meaning in this.
P.
I will ſay vntounto thée for the firſte, that we muſt put difference in this matter betwene the cauſe of our ſaluation, and the teſtimonie of the ſame, and then afterwarde betwene the ſanctification by Ieſus Chriſte whiche is imputed to vsus, and that whiche is ioyned to our perſon.
M.
What thinkeſt thou to be ye cauſe of our ſaluation?Galla. 3. d. Epheſ. 3. d.
P.
Ieſus Chriſt dwelling in vsus by faith.
M.
What meaneſt thou by the teſtimonie that we hauehave of the ſame?
P.
The ſanctification whereof we nowe ſpeake.
M.
Howe doeſt thou vnderſtande that it is the teſtimonie of our ſaluation and of the cauſe of the ſame, and not the cauſe it ſelfe?Rom. 8. b. c. Gala. 5. c. d. Matth. 7. c. Iohn. 8. c. f.
P.
For bycauſe it teſtifieth that Ieſus Chriſt dwelleth in vsus, as the effecte teſtifieth of his cauſe.
M.
What followeth thereof?
P.
That the cauſe is there, ſeing that we ſée the effects, to wit, Ieſus Chriſt with all his gifts & graces.
Of the difference that muſt be put betvvene the ſanctification by Chriſt, vvhichwhich is atributed vntounto vsus, and that vvhichwhich is ioyned to our perſon, as a qualitie ſticking to the ſame.
M.
ANd what inconueniente were it to holde our ſanctification, for the cauſe of our ſaluation?
P.
For the better vnderſtāding of al this matter, it is méete that I expound vntounto thée yet the differēce betwene the ſanctificatiō of Ieſus Chriſt which is allowed vsus, whereof I hauehave euē now ſpoken, and that which is ioyned to our proper perſo, and then the frutes of the ſame.Luke. 1. d, Act. 4. c. Hebr. 7. d.
M.
What difference doſt thou put therein?
P.
I do call ſanctification properly that, whiche we conſider in the very perſon of Ieſus Chryſte, the which ſanctification is not properlye ours, as a qualitie cōiuncte to our perſon, but only by imputation.Gene. 15. a. Rom. 4. a. d. 1. Corin. 1 d.
M.
What meaneſt thou by that imputation?
P.
That it is allowed vntounto vsus, as his iuſtice is attributed and allowed vntounto vsus, by the iuſtificatiō which we obteyne in him by faith.
Mat.
Is that the cauſe why Sainct Paule ſaith, that God hath made Ieſus Chryſte vntounto vsus wiſdome, iuſtice, ſanctification, and redemption?
P.
There is no doubte of it, but it muſt be conſidered, that beſide this kinde of ſanctification,Rom. 6. d. 1. Theſsa. 4. b 1. Peter. 1. c. Iohn. 17. c. Hebr. 10. b. that is ſo imputed and allowed vntounto vsus, there is yet an other, that is ioyned to our very perſon, not only by imputation, but as a qualitie ſticking in vsus, whiche procéedeth from that firſt kind of ſanctificatiō, wherof we hauehave euen now ſpoken.
M.
What vertue hath eueryevery of them in vsus?
P.
The firſte doth fully ſanctifie vsus before God, bycauſe it is full and perfecte.
M.
The other, is it not of the ſame nature and force?
P.
No. For it ſanctifieth vsus but in parte.Roma. 7. c. d. Galla. 5. c.
M.
For what cauſe?
P.
Bycauſe that it is but begonne in vsus and not perfecte, wherefore it cannot fully ſanctifie vsus excepte it be full and perfecte.
M.
And when ſhall it be ſo?1. Cor. 15. f. g.
P.
When our regeneration and reformation to the Image of God ſhall be.1. Theſsa. 5. d.
M.
It ſhall not then bée in this mortall life?
P.
It is true, but it ſhal be in the life to come,Col. 3. a. 1. Iohn. 5. a. in the whiche our life, whiche is now hiddē in Ieſus Chriſt, ſhal be ſhewed, and what we be ſhall appeare, when we ſhall be made like to the glorious body of Ieſus Chriſt.
Of the cauſe of the difference that is in theſe tvvo kindes of ſanctification.
M.
WHat is the very cauſe of this difference that thou putteſt betwene theſe two kindes of ſanctification?
P.
I call the firſt perfecte.Luke. 1. d Daniel. 9. f. For that that it is the very ſanctification not only of the whiche Ieſus Chriſte is ſanctified in hys fleſh and humane nature, but alſo by reaſon whereof he is called the holy one of holy ones. For ſo muche as by the communication of the ſame he doth ſanctifie all his elected,Ephe. 1. a. 5. f. to make them holy and without blame before God, who hathe choſen them therevnto.
M.
If it be the ſame ſanctification wherewith Ieſus Chriſt is ſanctified, and doth ſanctifie others, it is very certaine that it cannot be but perfecte.Epheſ. 3. d. Col. 2. a. b. Iohn. 1. b. 4. b
P.
If it be perfecte in him, it is alſo perfecte in vsus, in ſo much as dwelling in vsus by faith, we hauehave him with all the holyneſſe that he bringeth with hym, the which we euer drawe out of him, as of his true fountaine, the which we hauehave is our ſelues whē we hauehave Ieſus chriſt.
M.
If we hauehave in Ieſus Chriſte the fountaine of all holyneſſe, whereby we are continually and perpetually ſanctified: What other imperfecte ſanctification may then be in vsus?Rom. 7. d. Tite. 3. b. 1. Peter. 1. a. Rom. 6. d.
P.
That which we cō ſider in our owne proper fleſhe and nature, regenerate and renewed by the ſpirite of God, which is as it were watered with ye ſtreames of that fountaine of all ſanctification, to make vsus bring foorth the frutes of true ſanctification and holyneſſe, in the ſtead of the frutes of ſinne, which it brought foorth in time before,Hebr. 5. b. as the earth, whiche being curſed and barren, is afterwarde made fertile, and beareth better frutes by the bleſſing of God.
Of the cauſe of the imperfection that is in the ſanctification ioyned to our perſon, and of the vvorks vvhichwhich proceede therof.
M.
THou wilte then ſaye that this ſeconde kinde of ſanctification is not only adherente to the perſon of Ieſus Chriſte,Roma. 8. b. c. and that it is not only ours by imputation, as is the firſte: but that it is alſo adherente to our fleſh and nature, as a new qualitie which Ieſus Chriſt hath put into vsus by his holy ſpirite, whiche maketh our fleſh holy in it ſelfe, to do afterwardes holy workes.
P.
It is euen ſo.Galla. 5. c. d. Ephe. 5. b.
M.
Thou wilte then ſay alſo, that the holy works whiche men do, being ſo ſanctified, be the frutes of the ſame ſanctification.
P.
It is euen ſo: but bycauſe there remayneth continually muche of oure naturall corruption in our fleſhe whyleſt we are in thys worlde, there can procéede from vsus no worke ſo hollye, but that it is founde very foule,Iob. 4. c. Eſay. 64. c. and farre off from that perfect holyneſſe whiche God requireth of vsus in all our works.
M.
What wilte thou conclude by that?
P.
That our workes be ſo farre off from worthyneſſe to be preſented for ſatiſfaction, and to obteine ſaluation by thē, be they neuer ſo holy, that if he ſhoulde iudge of them according to the rigoure of his iudgemente, he ſhoulde fynde nothing therein but matter of condemnation.Rom. 11. a. 2. Timo. 1. c Epheſ. 2. b. Tite. 3. b. Matth. 7. c. 2. Peter. 1. b
M.
Thou maiſt not denie for all that, but the good & holy works are very agréeable vntounto him?
P.
If it were otherwiſe, they ought not to be done: but thou muſt note herein, that they be not acceptable vntounto him, as cauſe of our ſaluation, but as teſtimonie of the ſame.
M.
Howe vnderſtandeſt thou that they be teſtimonies of our ſaluation?
P.
In that that they teſtifie that Ieſus Chriſte is in vsus, and that he there worketh by his holy ſpirite. Wherefore it foloweth that we be iuſtified and ſanctified by the iuſtice and ſanctification of Ieſus Chriſt,Rom. 8. b. Gala. 5. d. 1. Cori. 1. d Rom. 7. d. 1. Iohn. 1. d the which God beholdeth, and for the regarde thereof he doth beare with the imperfection that yet remayneth in vsus, and doth pardon vsus that wherin we do yet dayly offend him.
Of the meanes that vve hauehave tovvard God, in recompence of the imperfections vvhichwhich alwayes dvvell in vsus.
M.
IT ſéemeth vntounto me that thou wilte ſaye in effecte, by all this diſcourſe which thou haſt made, that what regeneration and ſanctification ſoeuer there be in our fleſhe and nature, we are not yet for all that ſo pure nor ſo perfecte, but that we muſt hauehave continuall recourſe to the iuſtice and ſanctification of Ieſus Chriſt, which is ours,Rom. 4. a. not as a qualitie of iuſtice and ſanctitie ſticking and ioined to our perſon, but only for that that it is allowed and attributed vntounto vsus, as though it were our owne proper.
P.
So it is,Iohn. 13. b and therefore Ieſus Chryſte hath ſaide to the ſame effecte, that he that was alredy waſhed, had yet néede to waſh his feete.
M.
What meaneth he by that manner of ſpeach?
P.
That albeit that we be iuſtified alredy, ſanctified and purified of our ſins,Iohn. 15. a. by the faith that we hauehave in him thorough his worde, yet for all that, for ſo muche as there reſteth in vsus alwayes certaine filthyneſſe and corruption, whyche proceedeth of oure corrupted nature, whiche is not yet thoroughlye well renued and refourmed to the image of GOD: we hauehave alwayes néede to goe to waſhe and clenſe vsus of oure filthyneſſe, in the true fountayne of all puritie, iuſtice, and ſanctification, whiche is opened to vsus in Ieſus Chryſt: for wée hauehave no remiſſion of anye one ſinne of ours,1. Iohn. 1. c Act. 15. b but onelyonly in him, by the meanes of the iuſtification that we hauehave by Faithe in him.