Commentary on Romans, Treatise · Chapter 1 · Dialogue 8
DIAL. VIII.
Verse 17.
For by it the righteousnesse of God, is reuealed from Faith to Faith.
Tim.
VVHat Coherence and dependance hath this Verse with the next before? How are they knit together?
Silas.
It containeth a proofe, or rendereth a reason of that which he had saide touching the Gospell, by the proper effect whereof (to wit; that by Faith we should be Iustified;) he now confirmeth the Gospel, to be [The power of God to Saluation:] for wee are certainly saucd by that whereby we are Iustified. This Text then, dooth well and fitly serue to a double purpose and end. First, it is brought in, as a reason of the definition of the Gospell, set down in verse 16. For, if by the Doctrine of the Gospell be plainly and effectually shewed and taught, the onelyonly right way of attaining righteousnesse before God, (which neither Law, nor Philosophy, nor anie other learning can teach) then is the Gospell the mighty Instrument vsed of God, to saue beleeuers. Secondly, it briefly putteth forth the whole state and proposition of the disputation, following to the end of the 11. Chapter, to wit; That by Faith alone (without Woorkes) elect sinners be Iustified, before the iudgement of God. Which is proued by a testimony of Habakuk.
Tim.
What is the sum of this Scripture?
Silas
That the Gospell doth open the way howe to come vntounto perfect righteousnesse, such as shall make an Elect sinner, stand vnblameable at the tribunal of God.
Tim.
What is the drift?
Silas.
To proue that saluation is had by the Faith of the Gospell, because perfect Iustice and saluation cannot bee diuided: therefore from whence Iustice dooth come to vsus, from thence also eternall life in heauen doth proceed and flow.
Tim.
What is heere meant by righteousnesse?
Silas
The integrity of humaine Nature, beeing conformed wholy to the will and Image of God: this integrity is only to be found in Christ inherently, and such as he will impute it vntounto of fauour and mercy. By the righteousnesse of God in this place, we may neither vnderstand his essentiall righteousnesse, whereby he is iust and righteous in himselfe; louing Innocencie, hating Iniquity. Psal. 11, 7. & 45, 7. nor yet his Distributiue Iudiciary righteousnesse, whereby he rewards the Good, and in seuerity of Iudgement is reuenged on the Wicked. Rom. 1 23. 2. Thes. 1. 5. for these are not, or can bee communicated to men by Faith: neyther yet by Righteousnesse is meant, that habite of Iustice and Charity, infused of God into our minds, whereby wee are made apt to do good-workes. For this is manifested by the Law, and stands in working, not in beleeuing. Rom. 3, 20, 21. But whither we vnderstand the perfect Iustice of Christ in his Nature, actions, and sufferings, satisfying fully Gods wrath for sinne, with the communicating & application thereof, to elect sinners by Faith; or the MercieMercy, grace, and clemency of God, declaring it selfe in freely pardoning sinners, iustifying them also, renewing their hearts withall, that they may louelove the Law, & abhorre vice. Lastly, giuing them pure and sincere actions and manners, which be the necessary fruits & companions of forgiuenesse of sinnes and imputed Iustice, it skilleth not much. For, in many places, the word [Righteousnesse,] signifieth the goodnesse and mercy of God, remitting sinnes, and deliuering from the punnishment thereof, for the merit of Christ, as Psal. 31, 2. and 35, 4. & 1. Sam. 12, 7. and often elsewhere; and may so bee taken heere. Howbeit, the best Interpretation, is to expound it of the full obedience of Christ to death, imputed to faithfull persons for remission of sinnes, and perfect Iustice before God: which is therefore called [The Righteousnesse of God] because it is his meere guifte, and commeth not by workes, or any humain strengths. Rom. 9, 30. Secondly, it alone satisfieth the most rigorous exact Iustice of God; and makes sinners iust, not before men, but in the sight of God.
Tim.
Why is this Righteousnes called [Righteousnes of God] shew this more distinctly?
Silas
First, because it is his guift. Secondly, because he giueth it to shewe himselfe righteous and true of his word. Thirdly, it is that righteousnesse alone, which he in his most strict and exact … approoueth, and will Crowne. Lastly, because his righteousnesse is opposite vntounto the righteousnesse of Workes. Rom. 10, 3.
Tim.
How, or in what manner & respect is this Reuealed by the Gospell?
Silas.
First, it is there contained, taught, and read of. Secondly, it is vnknowne to the Gontiles. Thirdlie, the prophesies of the Prophets, do but obscurely shadow it, and not plainly teach it as the gospell dooth. Fourthly, the gospell (as an Instrument) both openeth it, and giueth it to vsus which beleeue. From whence we may learn, that the gospell ought to be most precious vntounto vsus, seeing we hauehave such a treasure by it; and therefore, al they are most wretched, who either neglect, or despise the gospell.
Tim.
How may … declare our precious reckoning, which we do make of the Gospell?
Silas.
First, by our continuall and hearty thankfulnesse to God for it. Secondly, by our study to know it soundly and distinctly. Thirdly and chiefly, by our beleefe & practise of it. Fourthly, by our daily and earnest prayer to God, for encrease in the knowledge and obedience of the gospell.
Tim.
What other things … we heere in this Text?
Silas.
That naturally we are ignorant of the gospell, because we cannot knowe it, without reuelation from heauen. We are not borne beleeuers.
Tim.
Tell vsus now, what Faith is that which is the Iustifying Faith, and whereunto the Righteousnes reuealed in the Gospell, is imputed and applied?
Sil.
Not that Historicall Faith, which is but a bare knowledge: nor the Miraculous Faith, by which, wonders are done: nor the Temporary Faith of Hypocrites, which vanisheth in time of affliction, Math. 13. but that Faith which hath application of the thinges beleeued, ioyned with the true knowledge and assuraunce of vnderstanding, whence commeth confidence and boldnesse.
Tim.
How many things are comprehended in this Faith?
Silas.
Fiue things: First, apprehension in laying hold on Christ. Secondly, approbation in esteeming Christ aboue all, or more then all. Thirdly, expetition, in desiring him before all. Fourthly, Oblectation, delighting in him more then all. Lastly, Expectation, looking for the full inioying of his presence and glory.
Tim.
What meaneth he to say [From Faith to Faith?]
Sil.
Not from one Faith to another, but from one degree of Faith to another: from weaker faith to stronger, from a lesser Faith to a greater. Whereas this phrase [From Faith to Faith] by diuerse Interpreters is diuersly expounded: as from an vnformed Faith, to a formed, which is Popish: from the Faith of the Preacher, to the Faith of the hearer: (Thus Augustine, but amisse) for a mans owne faith iustifieth: therefore, from faith of Parents, to faith of posterity, is amisse: also, from the faith of the old Testament, to the faith of the new (as Chrysostom thought) not wel, nor fitly: from the Faith of one Article, to the Faith of another (as Anselme writeth:) from the faith of things present, to the faith of thinges to come, as the resurrection, &c: From the faith of God promising, to the faith of man beleeuing, as Ambrose & Martyr thinke; yet the fittest and best exposition is of the measure of one and the same faith: from faith beginning, to Faith encreasing toward perfection; Faith, so much the more it groweth, so much the more it maketh men sure of their Iustification: there be the like phrases to this, else-where, in holy Scripture, as Psal. 84, 8. from strength to strength, & 2. Cor. 3, 16. from glory to glory, first, from one degree of strength and glory to another; so heere, from an infirme Faith, to a firme Faith. Therefore the meaning of this forme of speech, is, as if it should bee said, that this righteousnesse of God is gotten not by the workes of the Law, but by the Faith of the Gospell alone; for degrees of Faith alter not the kind of Faith; a weake and a strong Faith be but one Faith, which without deed doth iustifie; according to that which is afterward written for explication of this Text, in Chap. 3. verse. 22.
Tim.
What doe ye call the weake Faith?
Sil.
An earnest and constant desire to know Christ, and to make application of his mercies to our selues.
Tim.
What is the highest degree of Faith?
Sil.
To be fully perswaded of a mans owne Adoption, and of his owne Saluation, as Abraham and Paul. Rom. 4, 21, & 8, 38, 39.
Tim.
Who are heereby admonished?
Sil.
Such as presume of full Faith, when they hauehave none at all. Secondly, such as thinke they hauehave none, because they hauehave so little, and mingled with many imperfections. Presumption and distrust, are the extreames of a true Faith.
Tim.
What bee the fruits whereby a weake Faith may bee knowne?
Sil.
These: First, daily exercise of priuate prayer. Secondly, true louelove of the word, and of Gods Children because they be so. Thirdly, true sorrow for sinne, and earnest endeauour to mortifie our lusts. …, diligence in the duties of our perticular calling. Lastly, patience in aduersity. Also, the fruits of a strong Faith bee these. First, to cleaue to God, in great dangers; as Stephen and Paul did. Secondly, to suffer ioyfully the … of goods and life for Christ and his word, as Antipas and Hebrewes did. Heb. 10, 34. …. 2, 13. Thirdly, to belieue the promises when all meanes fight against vsus, as Dauid and Abraham did. Rom. 4, 3, 4, 5. Fourthly, great contempt of the world. Fiftly, great … and confidence in prayer. Rom. 8, 15. Sixtly, burning louelove of the Brethren. 1. Iohn. 3, 14. Seauenthly, bountifull; releeuing the poore members of Christ Iesus, euen to the empairingActs 2, 45, & 4, 34. of our owne substance. 2. Cor. 8, 3. for Christ his sake, if neede and cause so require.