A Christian instruction, conteyning the law and the Gospell. Also a summarie of the principall poyntes of the Christian fayth and religion, and of the abuses and errors contrary to the same. Done in certayne dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Prouince. Translated by I.S. Seene and allowed according to the Queenes Maiesties iniunctions.

THE FOVRTH dialogue, is of the iu∣stification and sanctifi∣cation 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 com∣municate with Iesus Christ?* 1.1

Pe.

There is none other but the only faith in Ie∣sus Christ: For by the same we are iusti∣fied 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.

By∣cause that the spirite of God, by whome it is giuen vs, doth ioyne vs with Christ, as members of his body, by the meanes

of the same faith, in such sorte that the iu∣stice of Christe and all that euer he hath done for vs, is imputed and ascribed to vs as though it were our owne proper.

Of the iustificatiō by faith & by vvorks.

M.

WHy is this honoure rather gi∣uen to faith than to works?

P.

Bycause there is no iustice that may sa∣tisfie 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 vnto vs by our works, as by faith?* 1.2

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 vnto God, he should then haue no neede of that of Iesus Christ.

Of the satisfactiō tovvards god by works.

M.

ANd if he may not satisfie in euery 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 haue alreadie touched.

M.

Which is the other?

P.

It is that man being naught and vn∣iust of his nature, can doe no worke that may be iust (as we haue 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 alto∣gether denie,* 1.3 but that the good & iust work maketh the man good and iust: but I say, that mans worke can not doe this, by∣cause there procéedeth none suche from him.

M.

Which is then the work that may doe this?

P.

That of Iesus Christ, wher∣of wée haue spoken heretofore: whiche bringeth vnto vs this commoditie, when wée are made partakers of hym by the meane of Faythe, as wée haue alrea∣die sayd.

Of the causes why iustification is attributed to faith only.

M.

SHEwe me nowe for full resolution, what is the chiefe cause why iustifi∣cation is ascribed to faith?* 1.4

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?* 1.5

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 y^t this iustice of Iesus Christ maketh a man iust,* 1.6 before God, as though he were wholly in∣nocent: forsomuche as GOD estéemeth him for such an one, accepting the Iustice of his sonne Iesus Chryste, for full satis∣faction.

P.

It is so, and it bringeth yet be∣side 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,* 1.7 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 sancti∣fie man according to thy saying?

P.

There be two things to consider in this sanctifi∣cation.

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 testimo∣nie that we haue of the Angell in the ho∣ly Scriptures, the holy Ghost hath yet yelded more ample testimonie in the bap∣tisme 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 ne∣uer 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 corrup∣ted

man that is not regenerate by the spirite of God.

Of the true spring of good vvorks.

M

DEclare vnto me if thou vnderstan∣dest by this, that faith is the foun∣taine 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:* 1.8 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 diffe∣rence that is betvvene the iustification and sancti∣fication of a Christi∣an man.

M.

SEing then, that man is so refour∣med 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.* 1.9

P.

It is easie to vnderstande by that which we haue 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 per∣fecte obedience to the whole lawe.

P.

It is true.

M.

What is the cause thereof?

P.

It is for that that our regeneration and re∣formation, is neuer fully perfecte in vs, so long as we are wrapped in this corrup∣table flesh in this worlde.

M.

What other remedy is there then?

P.

It is to haue re∣course to the iustification which we haue alredy obteyned thorough the faith in Ie∣sus Christe, by the whiche we do also ob∣taine dayly remission of all our sinnes. For albeit that our sanctification be not yet thoroughly perfecte, yet notwithstan∣ding 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 sancti∣fication.

P.

I can not tel whether thou ta∣kest 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 vs, by the same that may be on his side being alowed vn∣to vs by the iustificatiō. For if thou didst so vnderstand it, thou shuldest greatly de∣ceiue thy selfe.

M.

Wherein?

P.

Chiefly in two points.

M.

Shew me the first.* 1.10

P.

It is in that thou shouldest spoile God at the least of a great parte of the honor which is due vnto him, for the saluation which we haue 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 o∣ther.

M.

Which is the other point?* 1.11

P.

It is that thou shouldest presente to God, a satisfaction ouermuche imperfecte.

M.

I confesse, if I should present vnto him but my works: but when I shal present vn∣to 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 satis∣faction of Iesus Christ be sufficiente, thou néedest to present none other to God: if it be not sufficiente,* 1.12 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 vnto me somewhat more plainly thy meaning in this.

P.

I will say vnto thée for the firste, that we must put difference in this matter be∣twene the cause of our saluation, and the testimonie of the same, and then after∣warde betwene the sanctification by Ie∣sus Christe whiche is imputed to vs, and that whiche is ioyned to our person.

M.

What thinkest thou to be y^e cause of our saluation?* 1.13

P.

Iesus Christ dwelling in vs by faith.

M.

What meanest thou by the testimonie that we haue 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?* 1.14

P.

For bycause it testifieth that Iesus Christ dwelleth in vs, 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 be∣tvvene the sanctification by Christ, vvhich is atributed vnto vs, and that vvhich is ioyned to our person, as a qualitie stic∣king 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 vnto thée yet the differēce betwene the sanctificatiō of Iesus Christ which is allowed vs, whereof I haue euē now spoken, and that which is ioyned to our proper perso, and then the frutes of the same.* 1.15

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.* 1.16

M.

What mea∣nest thou by that imputation?

P.

That it is allowed vnto vs, as his iustice is attri∣buted and allowed vnto vs, by the iusti∣ficatiō which we obteyne in him by faith.

Mat.

Is that the cause why Sainct Paule saith, that God hath made Iesus Chryste vnto vs wisdome, iustice, sanctification, and redemption?

P.

There is no doubte of it, but it must be considered, that be∣side this kinde of sanctification,* 1.17 that is so imputed and allowed vnto vs, there is yet an other, that is ioyned to our very person, not only by imputation, but as a qualitie sticking in vs, whiche procéedeth from that first kind of sanctificatiō, wher∣of we haue euen now spoken.

M.

What vertue hath euery of them in vs?

P.

The firste doth fully sanctifie vs before God, bycause it is full and perfecte.

M.

The o∣ther, is it not of the same nature and force?

P.

No. For it sanctifieth vs but in parte.* 1.18

M.

For what cause?

P.

Bycause that it is but begonne in vs and not per∣fecte, wherefore it cannot fully sanctifie

vs excepte it be full and perfecte.

M.

And when shall it be so?* 1.19

P.

When our regene∣ration and reformation to the Image of God shall be.* 1.20

M.

It shall not then bée in this mortall life?

P.

It is true, but it shal be in the life to come,* 1.21 in the whiche our life, whiche is now hiddē in Iesus Christ, shal be shewed, and what we be shall ap∣peare, 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 be∣twene these two kindes of sanctification?

P.

I call the first perfecte.* 1.22 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 rea∣son whereof he is called the holy one of holy ones. For so muche as by the com∣munication of the same he doth sanctifie all his elected,* 1.23 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 o∣thers, it is very certaine that it cannot be but perfecte.* 1.24

P.

If it be perfecte in him, it is also perfecte in vs, in so much as dwel∣ling in vs by faith, we haue 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 haue is our selues whē we haue Iesus christ.

M.

If we haue in Iesus Christe the foun∣taine of all holynesse, whereby we are continually and perpetually sanctified: What other imperfecte sanctification may then be in vs?* 1.25

P.

That which we cō∣sider in our owne proper fleshe and na∣ture, regenerate and renewed by the spirite of God, which is as it were wate∣red with y^e streames of that fountaine of all sanctification, to make vs bring foorth the frutes of true sanctification and ho∣lynesse, in the stead of the frutes of sinne, which it brought foorth in time before,* 1.26 as the earth, whiche being cursed and bar∣ren, is afterwarde made fertile, and bea∣reth 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 vvhich proceede therof.

M.

THou wilte then saye that this se∣conde kinde of sanctification is not only adherente to the person of Iesus Christe,* 1.27 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 vs by his holy spirite, whiche maketh our flesh holy in it selfe, to do af∣terwardes holy workes.

P.

It is euen so.* 1.28

M.

Thou wilte then say also, that the ho∣ly works whiche men do, being so sancti∣fied, be the frutes of the same sanctifi∣cation.

P.

It is euen so: but bycause there remayneth continually muche of oure naturall corruption in our fleshe why∣lest we are in thys worlde, there can procéede from vs no worke so hol∣lye, but that it is founde very foule,* 1.29

and farre off from that perfect holynesse whiche God requireth of vs 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 sa∣tisfaction, 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 no∣thing therein but matter of condemnati∣on.* 1.30

M.

Thou maist not denie for all that, but the good & holy works are very agrée∣able vnto him?

P.

If it were otherwise, they ought not to be done: but thou must note herein, that they be not acceptable vnto him, as cause of our saluation, but as testimonie of the same.

M.

Howe vn∣derstandest thou that they be testimo∣nies of our saluation?

P.

In that that they testifie that Iesus Christe is in vs, and that he there worketh by his holy spirite. Wherefore it foloweth that we be iusti∣fied and sanctified by the iustice and sanc∣tification of Iesus Christ,* 1.31 the which God beholdeth, and for the regarde thereof he doth beare with the imperfection that yet remayneth in vs, and doth pardon vs

that wherin we do yet dayly offend him.

Of the meanes that vve haue tovvard God, in recompence of the im∣perfections vvhich alwayes dvvell in vs.

M.

IT séemeth vnto me that thou wilte saye in effecte, by all this discourse which thou hast made, that what regene∣ration 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 haue continuall recourse to the iustice and sanctification of Iesus Christ, which is ours,* 1.32 not as a qualitie of iustice and sanctitie sticking and ioined to our person, but only for that that it is al∣lowed and attributed vnto vs, as though it were our owne proper.

P.

So it is,* 1.33 and therefore Iesus Chryste hath saide to the same effecte, that he that was alredy wa∣shed, 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,* 1.34 by the faith that we haue in him thorough

his worde, yet for all that, for so muche as there resteth in vs alwayes certaine filthynesse and corruption, whyche pro∣ceedeth of oure corrupted nature, whi∣che is not yet thoroughlye well renued and refourmed to the image of GOD: we haue alwayes néede to goe to washe and clense vs of oure filthynesse, in the true fountayne of all puritie, iustice, and sanctification, whiche is ope∣ned to vs in Iesus Chryst: for wée haue no remis∣sion of anye one sinne of ours,* 1.35 but onely in him, by the meanes of the iustifica∣tion that we haue by Faithe in him.

Notes

• * 1.1

  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.
• * 1.2

  Rom. 3. d. e. 4. a. b. c. Galath. 3. Galath. 2. d.
• * 1.3

  Psalme. 14. a. b. Tit. 3. b. Tit. 2. d. 1. Tim. 2. b
• * 1.4

  Rom. ••. ••
• * 1.5

  Rom. 3. ••
• * 1.6

  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.
• * 1.7

  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
• * 1.8

  Iames. 2. c. d.
• * 1.9

  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
• * 1.10

  Esay. 43. b. Act. 4. b. 2. Timo. 1. c.
• * 1.11

  Esay. 54. c. Luke. 17. c
• * 1.12

  Iob. 4. d. Psalme. 130.
• * 1.13

  Galla. 3. d. Ephes. 3. d.
• * 1.14

  Rom. 8. b. c. Gala. 5. c. d. Matth. 7. c. Iohn. 8. c. f.
• * 1.15

  Luke. 1. d, Act. 4. c. Hebr. 7. d.
• * 1.16

  Gene. 15. a. Rom. 4. a. d. 1. Corin. 1 d.
• * 1.17

  Rom. 6. d. 1. Thessa. 4. b 1. Peter. 1. c. Iohn. 17. c. Hebr. 10. b.
• * 1.18

  Roma. 7. c. d. Galla. 5. c.
• * 1.19

  1. Cor. 15. f. g.
• * 1.20

  1. Thessa. 5. d.
• * 1.21

  Col. 3. a. 1. Iohn. 5. a.
• * 1.22

  Luke. 1. d Daniel. 9. f.
• * 1.23

  Ephe. 1. a. 5. f.
• * 1.24

  Ephes. 3. d. Col. 2. a. b. Iohn. 1. b. 4. b
• * 1.25

  Rom. 7. d. Tite. 3. b. 1. Peter. 1. a. Rom. 6. d.
• * 1.26

  Hebr. 5. b.
• * 1.27

  Roma. 8. b. c.
• * 1.28

  Galla. 5. c. d. Ephe. 5. b.
• * 1.29

  Iob. 4. c. Esay. 64. c.
• * 1.30

  Rom. 11. a. 2. Timo. 1. c Ephes. 2. b. Tite. 3. b. Matth. 7. c. 2. Peter. 1. b
• * 1.31

  Rom. 8. b. Gala. 5. d. 1. Cori. 1. d Rom. 7. d. 1. Iohn. 1. d
• * 1.32

  Rom. 4. a.
• * 1.33

  Iohn. 13. b
• * 1.34

  Iohn. 15. a.
• * 1.35

  1. Iohn. 1. c Act. 15. b