Commentary on Romans, Treatise · Chapter 5 · Dialogue 12
DIALOGVE XII.
Verse 14, 15. Which was the figure of him that was to come. But yet the gift is not so as is the offence. For if by the offence of one, many be dead, much more the grace of God and the gift by grace, which is by one man Iesus Christ, hath abounded vntounto many.
Tim.
VVWhat doth this Text containe?
Silas.
Two things: First, the similitude or like, nes between Adam and Christ (which was the tipe or figure.) Secondly, the dissimilitude or vnlikenes betwixt them (but yet the gift is not so.)
Tim.
What is meant by him that was to come?
Silas.
First, Adams posterity as some iudge, and then the meaning is, all they should be sinners as he was. Secondly, Iesus Christ, who in respect of Adam sinning, was to come; this is the truth.
Tim.
In what meaning is Adam said to be a tipe or figure of Christ?
Silas.
Some take it thus: that as Christ is an example to such as willingly obey God, so Adam was an example to so many as sinne and disobey willingly: this sauours of Pelagianisme, as if sinne came by imitation, and not by propagation.
Tim.
How then do ye take Adam to be a figure of Christ?
Silas.
In respect of that force and efficacy which was in Adam to propagate and conuey euen into all his progeny destruction by sinne. Heerein hee was a figure or a Tipe of the second Adam, the man Christ Iesus, in respect of the like force in him to deriue into his members eternall life, by his righteousnesse imputed to their faith.
Tim.
Report vntounto vsus more plainly and in few words this analogie and proportion which is betweene Adam and Christ Iesus.
Silas.
As Adam by his sinne was the cause of death to all men, though they did not eate of the forbidden tree, so Iesus Christ was made righteousnesse to beleeuers, though them-selues had wrought no righteousnesse. Heerein was Adam a figure of Christ.
Tim.
But it may appeare that this is rather a difference and vnlikenesse then a likenesse.
Sil.
True, it is so if you take it particularly, but not if it be taken generally: that is; that as Adam meriteth death for his, so Christ meriteth life for his, that is to take it generally: but particularly there is great oddes, for grace, righteousnesse, and life came by Christ: Sinne, death, and damnation by Adam. Also Adam by generation of the flesh poureth euill things into men: Christ by faith poureth good things into his members.
Tim.
What vse can ye make of this?
Silas.
It serueth to confute both Iew and Papist, the one for thinking that one Christ cannot bee the redeemer of the whole world, whereas it is of them confessed that the whole world was corrupt by one Adam: the other, for denying that we are iust before God by the obedience of another, to wit; of Christ: yet all men bee made vniust by the disobedience of another, to wit; of Adam: and why not that as well as this? De similibus simile iudicium, parium par est ratio.
Tim.
What do ye obserue in the vnlikenesse or dissimilitude in verse 15?
Silas.
These two things: First, the vnlikenesse set downe plainely (that the sinne is not as the gift.) Secondly, that wherein it doth consist (for if through the offence of that one &c.)
Tim.
What is … heere by gift [But yet the gift is not so?]
Silas.
The righteousnes or perfect obedience of Christ in keeping the Law; nowe this is tearmed a guift, to teach vsus that it is free, and becommeth ours not by desert of workes, or dignity of person, but because it is giuen vsus of merciemercy, euen contrarie to the merite of our deeds.
Tim.
What is meant by offence?
Silas.
It is as much as fall, and is put heere for sinne; Adams sinne was his fall.
Tim.
What learne ye heereby, that sinne and fall are knit together?
Sil.
How dangerous a thing sinne is, which bringeth with it a fall, euen as deepe and perilous as from heauen to hell; from the heighth and top of all happinesse, to the lowest bottome of misery.
Tim.
What followes of this?
Silas.
That seeing such a fall followes sinne, sinne is to be fled, as one would shun a breakenecke downfall, with all godly care and watchfulnesse before it be committed, and repentance afterward.
Tim.
Tell vsus now wherein consists the vnlikelines betweene Adams sinne, and Christs righteousnesse?
Sil.
Heerein: the righteousnesse of Christ is of more great strength and efficacie to iustifie, then Adams offence was to condemne.
Tim.
Now open the wordes, what is this he saith, [Manie are dead through the offence of one?
Silas.
By one, he meaneth Adam; by many, he meaneth all, it being set against a few: by dead, hee meaneth separated, or cast out from God vntounto euerlasting death.
Tim.
What do ye obserue heere?
Sil.
This thing peculiarly, that the infinite and Diuine Iustice, is a wonderfull scarfull thing, seeing it being but once hurt in one offence of Adam, yet inflicted extreame and eternall misery on a whole worlde of men: oh let that Iustice be dreadfull to thee.
Tim.
What dooth he heere meane by Grace, and guifte by Grace?
Silas.
Some thinke Grace doth signifie Gods fauour, and Gift the holy Ghost, and such good thinges as wee obtaine by him.
Tim.
But how thinke you these words are to be taken?
Silas.
By Grace is vnderstoode Christ his righteousnesse, whereof the grace and free fauour of God is the roote and fountaine.
Tim.
What signifieth that gift by Grace?
Silas.
That most blessed condition wherein they bee, which hauehave Christ his righteousnesse of frec fauour imputed to them.
Tim.
What is that blessed condition?
Sil.
That they are not onelyonly absolued and quit from all guilt of sinne, both Adams and their owne, and so from all punishment, temporall and eternall; but also are adorned and cloathed with Christs perfect iustice & innocency, euen to the obtaining of eternall life.
Tim.
By what similitude do ye explaine this difference betweene Grace, and gift by Grace?
Silas.
Of a poore miserable man in bondage for debt to his Prince, who not onelyonly hath his debt freely discharged by his Soueraigne and King, but withall hath a large treasure of many thousand pounds giuen him. The treasure bestowed by the Kings Liberality is grace, because it comes of free fauour; and his happie condition, in that of poore he is made rich, may be called Gifte by Grace: so it fareth in the case of a sinner, Christs righteousnesse bestowed vponupon him freely, is Gods grace; and the gift by Grace, is that blessed condition wherein he is set, through that righteousnesse imputed to his faith, being of a sinner made perfectly iust, and the child & heire of God, euen heire annexed with Christ. Rom. 8, 17.
Tim.
What is meant by this, that grace hath more abounded?
Sil.
That the righteousnes which commeth by Christ, doth in many degrees exceed in excellency and force, the guilt and hurt that came by Adam.
Tim.
Declare this vntounto vsus how grace hath farre exceeded sinne?
Sil.
Because by the grace of Christ we hauehave forgiuenes of sinne, we are regenerated and adopted to be the sonnes of God; we are become brethren of Christ, his members, heires of his kingdome, yea heires of this world also, for all is ours, 1 Cor. 3, 22.
By what similitude can ye expresse this super aboundance of gracs?
Sil.
Of a Surgeon not onelyonly healing a wound by his medicine, but making one stronger and fairer then before. Secondly, of an Emperor, not onelyonly drawing a wretch out of prisou, but aduancing him to all manner of riches and dignity: so hath the grace of God abounded, not onelyonly for pardon of Adams sinne, but to many excellent purposes; besides to the engrafting vsus into Christ, to iustificatiō, to reconciliation, to sanctification, to adoption, to preseruation in grace, to glorification in heauen.
Tim.
What is the instruction to be made of this?
Sil.
That beleeuers hauehave gotten more by Christ, then they lost by Adam, by whome wee should hauehave had an carthly paradice, and vnconstant happinesse. Secondly, that exceeding and vnmeasurable grace of Christ, should stirre vp and prouoke vntounto exceeding louelove, obedience, thankfulnesse, and praise of Christ, who is to be blessed againe and againe, for euer and euer.