Osiander objects that is would be insulting to God and contrary to this nature that he should justify those who actually remain wicked. Yet we must bear in mind what I have already said, that the grace of justification is not separated from regeneration, although they are things distinct. But because it is very well known by experience that the traces of sin always remain in the righteous, their justification must be very different from reformation into newness of life (cf.. Rom. 6:4). For God so begins this second point in his elect, and progresses in it gradually, and sometimes slowly, throughout life, that they are always liable to the judgment of death before his tribunal. But he does not justify in part but liberally, so that they may appear in heaven as if endowed with the purity of Christ. No portion of righteousness sets our consciences at peace until it has been determined that we are pleasing to God, because we are entirely righteous before him. From this it follows that the doctrine of justification is perverted and utterly overthrown when doubt is thrust into men’s minds, when the assurance of salvation is shaken and the free and fearless calling upon God suffers hindrance – nay, when peace and tranquility with spiritual joy are not established. Thence Paul argues from contraries that the inheritance does not come from the law (Gal. 3:18), for this way “faith would be nullified†(Rom. 4:14, cf. Vg.). For faith totters if it pays attention to works, since no one, even of the most holy, will find there anything on which to rely. (Institutes, III.xi.11)
Looks like Calvin also teaches the priority of justification (i.e. first grace) to sanctification (i.e., “secondâ€). And for that matter, if union is drawing attention to good works because it is always calling attention to the simultaneity of legal and moral benefits, why would you want to emphasize the importance or controlling perspective of union on soteriology? In other words, Calvin sure seems to be saying that justification needs to be the controlling paradigm for understanding salvation. Otherwise, faith totters.
Old Life 
Thank you for these assuring words from Calvin. He truly had a pastor’s heart, recognizing that if we don’t get our priorities straight, we will tend to look to much at ourselves which will lead either to pride or despair. Justification looks and rests on Christ alone, and who better to rest on?
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Surely, with a bit more sublety of thought, all these false and unhelpful polarities will fall down of themselves. Can we not get over all this – after nearly 500 years?!
Yes, God gives us his righteousness by regeneration in the Spirit of Christ.
Yes, this will inevitably show in good works. (If it doesn’t, our “righteousness” is spurious.) No, our ultimate salvation doesn’t depend on our performance or attempts at perfection. Christ’s righteousness in us is perfect, no matter how little we let it show or mess up; and it is ours by His grace alone.
Brothers, there really is no contradiction.
Sigh….
Bill
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Bill, what do you have to say about faith, or are Paul’s instructions in Galatians yet another unhelpful polarity?
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Yes, I love Galatians. I don’t think any other letter of Paul’s (except perhaps Romans) has had more impact on me.
It is so clear in Galatians that salvation is by grace – and therefore our only proper response is faith. But it’s how this grace works for us that surely is the question.
Faith versus Law is a useful polarity. Righteousness in a “ledger” distinguished from righteousness in our spiritual nature is not (I think) a useful or valid distinction. Quite the opposite: it seems to leave Christians weaker than they should be. In subtle ways it leaves the backdoor open for the Law to start featuring in Christian’s lives in ways that lead to a cycle of failure and guilt. The more we fail, the more we pray for forgiveness, and the more subtly the message gets engrained in our psyche that really we haven’t changed much at all. So we try even harder – only to end up like the man in Romans 7: willing but not able…
The Galatians were in danger of this. In their case it was a blatant deviation from grace. In many Christian circles, it is more subtle. But it is the same syndrome: Man left feeling he has to try to make himself better by struggling along in his own efforts – albeit with the safety-net that failures can be forgiven.
I think these are direct effects of an over-emphasis on the forensic nature of the work of the Cross.
Thanks for commenting – and apologies for taking so long to re-visit this. Hope you are doing well.
Bill
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wow, this quote hits the nail right on the head for me. There are so many criticisms going towards those with this view as “Too Lutheran”. But that argument falls flat on it’s face with quotes like this from Calvin.
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