Commentary on Romans, Treatise · Chapter 8 · Dialogue 3 – Dialogue 5
DIAL. III.
Verse 3. For that that was vnpossible to the Law, in as much as it was weake, because of the flesh, God sending his owne Son in the similitude of sinfull flesh, and for sinne, condemned sinne in the flesh.
Tim.
VVHat is the drift of this Text?
Silas.
It renders a reason to prooue, that the most perfect holinesse of Christs humane nature (called in the former verse, the Spirit of life) being imputed vntounto beleeuers, doth free them from sin and death, that is, from the remainder of sinne sticking still in their nature, and the punishment of eternall destruction due to it. This reason is taken from the end of Gods purpose in sending his Sonne to take mans nature into the fellowship of his person; for he was sent to take flesh vponupon him, to helpe and succour the infirmity of our flesh. Or more plainely thus, Christ was sent of his Father to take the nature of man in the wombe of a virgin, free from sinne, by the worke of the Holy-Ghost, to this end, that he might restore our nature vntounto such a perfection of righteousnesse, as the exactnesse of Gods law doth require. For though the lawe did teach a perfect righteousnesse both of nature and actions, yet it is very vnable to bring vsus there-vntounto, because wee doe lacke strength and power to performe and keepe it both before and after our regeneration. From whence doth follow, that seeing by the strength of the Law wee cannot attaine perfect righteousnesse and saluation with freedome from sinne and death, because of the infirmitie of our flesh; therefore it was of necessitie, that Christ shold take our Nature full of holinesse, to do that for vsus which the Law could not do, that is, to destroy sin and death, and to make them (which by Faith lay holde on him) so absolutely righteous as the Law requires. For thus the case standeth, that not onelyonly our thoughts, wordes, and workes should be free from sinne, and wholly vpright, but also, that our nature, euen the verie faculties of our reason and will, should be in all things conformable to Gods will reuealed in his Law, as Adam was in his creation, and according to that which is written, LoueLove God with all thine heart, &c. Now, because none, no not the godliest, do euer get this perfection while they are here, (their nature still remaining corrupt in part, and rebelling against God, Rom. 7, 22.) therefore all must needes hauehave perished, except our nature had bin fully sanctified in the man Christ, who is freely allowed to the faithfull, to free them from condenmation.
Tim.
Diuide the Text now into his seuerall parts?
Silas.
It hath these two parts. First, the end for the which God sent his Son into the world, to wit, that the infirmity or weaknesse of the Law (by occasion of vsus & our sinne) should be no let or hinderance to mans saluation. Secondly, what Christ Iesus did, being sent & come: he did by sinne condemne sinne in the flesh.
Tim.
What Law is meant heere, and what is it that it cannot do?
Silas.
By Law is heere meant, not the Ceremoniall, but the Moral Law, which is impossible to iustifie a man before God, or to bestow perfect righteousnes vponupon him, as appeareth by the beginning of the next verse.
Silas.
Yet it was said in the seauenth Chapter, that the law was ordained vntounto life?
Tim.
The Apostle sheweth there, what it is able to doe in his owne nature; and heere, what it is not able to doe to vsus that are sinners. For the Law (by Gods ordinance) could iustifie vsus, and bring vsus to life eternall.
Tim.
But how is it that the Law cannot iustifie and make vsus righteous seeing it doth teach a perfect righteousnesse?
Silas.
It is true indeede, that the Lawe instructeth vsus fully, both what is to be done, and what is to be auoyded; but there are 3. other things required to the iustifying of vsus, which it is impossible for the Law to do for vsus. As first, to offer vsus forgiuenesse of those thinges wee do against the Law, which accuseth, but absolueth not. Secondly, to worke faith in vsus, to lay hold vppon forgiuenesse being offred, which the law cannot engender. Thirdly, to put strength and power into vsus, that we may be able to keepe all the commandements of the Law, to the end of our life. All which things are impossible to the Law, because it only instructeth what to do; but ministreth no strength to do, that it bids. It promiseth life to the doers, & threatneth death to the transgressors, but offreth no power to sinners, much lesse giues faith to apprehend it; for this is the office of the Gospell, 2 Cor. 3, 9, 7, 8. The cause why these things are impossible to the Lawe, is because it is weake, that is, vneffectual and feeble for these purposes; which commeth not from the Law, but from our flesh and corrupt nature.
Tim.
What doth the Flesh signifie heere?
Silas.
That naughtinesse and sinfull corruption, that through Adams fall passed thorough all mankinde, and doth remaine still euen in men regenerate, but it is corrected and reformed in part in them, and that daily til it be abolished.
Tim.
What is the effect and fruite of this remaining corruption and sinne?
Silas.
It doth make the members of Christ, and newe borne Children of God, vnable perfectly and fullie to keepe the Law. As first, because through force of this remaining corruption, they do diuers things contrarie to the Lawe. Secondly, they leaue vndone manie good things commanded by the Law. Thirdly, in the good things which they do, there is much imperfection and vncleannesse, therefore it is impossible to bee kept of the most righteous that is. In our creation it was possible, and in state of glorification shall bee, but in estate of our vnperfect Sanctification, it cannot be.
Tim.
Is it not a wrong to God to say, that he hath giuen vsus a Law impossible to be kept?
Silas.
No, none at all: First, because in our Creation, we receiued strength to keepe it, which we lost through our owne default. Shall a Landlord be blamed, because the Tenant is vnable to pay his rent? Secondly, because in the estate of glorification, wee shall hauehave power to keep it perfect, for then our knowledge and louelove of God and our neighbour shall be perfect. Thirdly, because in the estate of regeneration, the godly may be saide after a sort, and in some sence perfectly to keep it. For the regenerating Spirit hath begunne in them obedience to the Law, giuing them strength to desire and endeauour it. Also their wants and failinges in their obedience are pardoned, and he is saide to hauehave no sinne, when that is not imputed which is done. And lastly, the perfect obedience of Christ, is allowed vntounto the faithfull. Omnia mandata Dei (inquit August.) fact a deputātur, quando quicquid non sit, ignoscitur.
Ti.
In what sence is it thē, that the law is imposs ble to be kept?
Silas.
The wicked which are strangers from Christ, are absolutely vnable to do any part of it, but breake it thoroughout, Rom. 5, 8. Secondly, the regenerate and godly, they are not able by grace inherent in their own persons perfectly to do it, but faile in many things, and sundry wayes, 1 Iohn 1, 7, 8. Iames 3, 2.
Tim.
Declare vntounto vsus the profit that we are to make of this Doctrine, touching the impossibility of keeping the Law, & being iustified by it.
Sil.
First, it conuinceth and confuteth both the Pelagians and the Papist: the one, because they teach, that men by the strength of nature are able to keep the commandements: the other, that by strength of grace, the godly are not only able to keep the Law, but to do more then the Law requireth. Secondly, it serues to humble vsus much, that we cannot keepe the Law, and that thorough our sinfull weaknesse: also to stirre vsus vppe vntounto Prayer for grace to yeelde better obedience vntounto it, seeking that strength from God which wee hauehave not in our selues, to be able in some measure to yeelde obedience to the Law. Thirdly, it instructeth all the faithfull, to know, that iustification before God, is not to be had by good workes, because they are imperfect, not answerable to the rigour of the Law, and are all stayned by the corruption of the flesh mingled with them. Fourthly, this doth teach vsus, that seeing we cannot hauehave iustification from the Law; therefore all men must bee content to deny themselues, and go out of themselues, and seeke perfect righteousnesse in another, to wit, euen from the Sonne of God sent into the world, that he may be made man for vsus; and the end of the Law, for righteousnesse to all which beleeue.
Tim.
What are we to learne from these words, that GOD sent his owne Sonne?
Silas.
These three seuerall Lessons. First, the distinction of the persons in the Trinity; for if the Sonne be sent from the Father, of necessity he is a person distinct from the Father; which confuteth Sabelius, who held a distinction not of persons, but of names. Secondly, that Christ is the sonne of God otherwise then we are, euen his own sonne, that is, consubstantiall and coequall with the Father, contrary to the Arrians, who denied the eternall Godhead of the Sonne, whome they make an inferiour second created God, that is, indeede not a God at all. Thirdly, hence we learne, that when the high and soueraigne cause of our saluation is sought for, wee may not stay in Christ himselfe, but arise vp vntounto the goodnesse of God the Father, sending his Son: which confuteth such as will hauehave foreseene faith and workes to be the mouing cause of appointing vsus vntounto saluation; when as Christ himselfe is not the impulsiue moouing cause of appoynting vsus vntounto saluation, but Gods owne louelove moued him to giuegive and send Christ vntounto vsus, Iohn 3. 16.
Tim.
What is the vse of this third and last lesson?
Silas.
It doth admonish all the faithfull, that since God freely out of his louelove sent his Son for them; therefore it is their duty to send their harts vntounto him, wholly to bee his, as men send mutually gifts one to another. Rom. 12. 1.
Tim.
What is meant here by the similitude of sinfull flesh?
Silas.
The meaning is, that Christ being sent of his Father, became a very man, hauing the true nature of a man, being like to all other men except sin: also by flesh is here meant, humane nature consisting of body and soule, being considered without corruption of sin.
Tim
Why doth he say, in the similitude of flesh?
Silas.
To teach vsus that Christes manhoode not onelyonly seemed and appeared, but indeed was such, as is the manhood and nature of eueryevery other man. Secondly, to shewe vsus, that howsoeuer a naturall eye could see nothing but the forme of a man, yet that he had another, euen a diuine nature, not to be perceiued but by the eye of faith,
Tim.
Why is sin added here and put to flesh?
Sil.
First, because humane nature as we beare it, is corrupted with sin: but Christ tooke it pure without sin. Secondly, our nature as Christ tooke it, though it were free from the contagion of sin, yet it was not free from the effects and fruites of sin; for he was subiect to hunger, thirst, cold, nakednesse, wearinesse, and death it selfe: which because they are the necessarie consequents of sin, therefore are they here called by the name of sin.
Tim.
What is the instruction that ariseth from these words being thus opened?
Silas.
That Christ was truely incarnate and made man for our sakes: as God taking mercy on lost mankind, is the efficient cause of our freedome, so his Son sent, is the materiall cause of our freedome.
Tim.
Wherefore was the Son of God rather to take humane nature then the nature of Angels?
Silas.
Because the purpose of God was to redeeme andHeb. 2, 15. 16. saue, not the Angels but mankinde: which as it doeth expresse the greatnes of Gods louelove to man, so it must greatly excite and stirre vp mans louelove to God: for it is very considerable, that men and Angels are both sinners, yet the remedy was allowed to vsus.
Tim.
But wherefore was the Son of God, to take mans nature pure without sin?
Sil.
Because otherwise he could neither hauehave been madeChrist had not saued vsus from sin, being himselfe a sinner. a sacrifice for vsus, nor righteousnesse to vsus: for had hee had our nature with the least sin, hee could not onelyonly hauehave bin no Sauiour to vsus, but himselfe should hauehave stood in neede of a Sauior, and in stead of giuing righteousnesse to others, must hauehave receiued righteousnes from another.
Tim.
But how was it possible to seuer sin and our nature one from the other?
Sil.
Well enough, he that seuered them in the first Adam by creation, could tell how to seuer them in the second Adam by incarnation; as hee will at length seuer them in all beleeuers at their glorification, sin being but an accident which may bee separated without hurt to the subiect.
Tim.
What is the vse of this?
Sil.
First, to moue vsus to blesse God who hath giuen vsusHeb. 7. 25. a Sauior holy and separated from sin and sinners. Secondly, to hunger and thirst after the sanctity and purenesse of Christs humane nature, seeing wee hauehave so great need of it, to couer our most vnholy and defiled nature, the infection whereof alone is enough to condemne vsus without this remedy.
Tim.
What was it that Christ did for vsus being made man?
Sil.
He did for sin condemne sin in the flesh.
Tim.
What is meant here by condemne?
Silas.
Not to punish or exact punishment for sin, but to abolish and take away sin at once out of mans nature; as the word is vsed 1 Pet. 4. 6. condemnation being put for that which followes it, as condemned persons vse to be taken out of the world that they may be no more: so is sin from vsus by the imputation of Christs perfectly sanctified manhood: for though sin remaine in the godly, yet it is as if it were not, being not imputed; as Augustine sayed, Quicquid ille non imputare decreuit, sic est quasi non fuerat.
Tim.
What is to be vnderstood by this word when he sayth (for sinne?)
Silas.
Some interprete (for sin) of sin, because sin did vniustly set vponupon Christ to get him to dye, and to bee crucified, see Iohn 16, 9. Secondly for sin, by some doeth signifie for remission of sinnes. Rom. 5, 6, 8. Thirdly, some interprete for sin, to be a sacrifice for sin, 2 Cor. 5, 21. but I take it this word, for sinne, must bee ioyned to the word (sent) and then it noteth the finall cause or ende, for the which Christ became man, namely, to take away, chase, and driue sin out of our nature which hee tooke vponupon him; for this text speaketh of his incarnation, and not of his sacrifice and death.
Tim.
What is our instruction then from these last words?
Sylas.
This, that all true Christians stand in extreame neede, not onelyonly of his passion and death, in being made a curse, or of his perfect obedience in doing the wil of God in his life; but of his very incarnation, and of his most holy and pure manhood: because otherwise it is not possible that euer any beleeuing Christian should be saued, but that they should all perish: and Christ with whatsoeuer he is or hath, as by testimony of Scripture giuen to vsus, ordained for vsus and our Saluation.
Tim.
Why doe ye say sa, howe can they perish for whome Christ dyed, and for whome he hath kept the law?
Silas.
Because none can hauehave eternall life in Heauen, vnlesse they hauehave the absolute perfect righteousnesse which the law exacteth, one principall part whereof is the perfect intregity of our nature; our will and reason being conformed and fashioned agreeably to the perfect iustice of God reuealed in his law, so as there bee not the least inclination, or pronnesse to any euill, but a through disposition to eueryevery good thing. This full perfection the law is not able (as we hauehave heard) to effect & worke in vsus, because it is weake through our corruption, wherby we are made vnable to answere it. And therefore if we should not finde this perfect righteousnesse and integrity, which the law requireth of them that are to liue for euer, in the humane nature of Christ, and hauehave it allowed and giuen to such as doc beleeue in him, it were vnpossible that any should bee saued, because nothing that is vncleane and vnholy, shall enter into the new Ierusalem, Reuel. 21, 27. and our nature euen after regeneration and faith, it is still defiled by the remainder of sinne. Howbeit Christ is not deuided, he that hath one part of his Mediatorship, hath the whole, like a Ladder where no one stale can be lacking.
Tim.
What profit is there to be made of this?
Silas.
First, it teacheth Christians to be no lesse thankefull for Christs incarnation, then for his passion. Secondly, it serucs to humble euen the godliest that are, to thinke vponupon their dwelling and remaining sinne, for the abolishing whereof, God must defcend and bee made man. Thirdly, it helpes to comfort the weake ones, whē they are tempted to doubt of their saluation thrugh the in-bred corruption which they carry about them, and prouokes them to sinne against God. Let them by a true faith consider of Christ his most perfect naturall innocency, that it is no lesse reckoned to them for healing their defiled nature, then his obedience and sufferings for remission of actuall sinnes, and acquiting them from eternall destruction.
DIAL. IIII.
Verse 4. That the righteousnesse of the law might be fulfilled
Silas.
First, it ouerthrowes all Popish additions of mens merits, which are to be abhorred, howsoeuer couered & coloured with the name of Christ. 2. It admonisheth al men to seek after the true distinct knowledge of Christ, and to desire to knowe nothing but him vntounto their Saluation; hungring after his righteousnesse, wherein standeth their full and perfect happines.
Tim.
What is the other instruction out of this first part of the verse?
Silas.
That the whole righteousnesse of Christ, and whatsoeuer is in him, is theirs which are his members by faith.
Tim.
By what meanes may we know them which are thus his members?
Silas.
By this marke, that they walke not after the flesh, but after the spirit.
Tim.
But wherefore doth the Apostle repeate this, hauing mentioned it before?
Sil.
Because faith, by the which we are in Christ, being an inward and hidden thing seated in the heart, may easily be counterfeited by hypocrites, who if they doe, say, professe and glory (as they are apt enough to doe) that they are in Christ; there is none can controlle them, because none can see what is within their heart. And howsoeuer such as are in Christ and hauehave faith, cannot deceiue themselues: yet many doe, by thinking that they are in Christ, and hauehave faith when they hauehave not, presuming of what they neuer receiued.
This moued the Apostle heere againe to mention such a witnesse of our being in Christ, which is outward and more subiect to sence, and therefore lesse apt to deceiue, namely, newnesse of life, or sanctification; which is such a thing, as without it we can neuer assure our selues that our sinnes are forgiuen by Christ, and that wee are free from condemnation. For though it bee not the proper cause of our comfort, yet it is a cause without the which we can hauehave no sound comfort, because it is ioyned vnseparably with iustification: for God doth euer sanctifie by his Spirite, whom he doth iustifie by faith: also newnesse of life is a sure testimony of a liuely faith, which makes vsus certaine of our reconciliation with God. Moreouer, newnesse of life, is a fruite of the Spirite, and it is a chiese part of our thankfulnesse to God, who is then most honoured, when his will is sincerely obeyed.
Tim.
What vse is to be made of this doctrine?
Silas.
First, it reproues the hypocrites, who say they hauehave sanctification, and yet still walke after their owne corrupt lusts. Secondly, it admonisheth all to labour for sanctification, without which there is no certainty of iustification to be had. Lastly, it much confirmeth such Christians, as labour to leade their liues purely after the motions of Gods Spirit, stiuing against the lusts of the flesh; grieuing hartily with a godly sorrow for their dayly failings of infirmities, rising by true repentance, laying hold vponupon forgiuenesse promised of Christ in the Gospell, and euer after walking more awfully and warily, and endeuoring to profit to better and greater obedience of the worde; let not such despaire.
DIAL. V.
Verse 5. For they that are after the flesh sauour the things of the flesh, and they that are after the Spirit, sauour the things of the Spirit.
Tim.
VVHat doth this text containe?
Sil.
The Apostle hauing turned himselfe againe to the doctrine of sanctification, affirmeth of all beleeuing iustified persons, that they study to liue and leade an holy life; this hee declareth by a comparison of contraries after this manner. They which are after the flesh walke after the flesh, and liue wickedly: but they which are after the Spirit, walke after the Spirit, and liue godly.
Tim.
Now expound the words, and tell vsus who they are that are said to be after the flesh?
Sylas.
Vnregenerate and wicked men, who are nothing page missing spirit: euen as carnall men guided by the flesh, are wholly giuen and addicted to such workes as bee euill. The reason hereof is that which our Sauiour saith Math. 12, 33. make the tree good, and the fruite will be good: also it is the nature of the spirit and grace of God, to moue and prouoke vntounto such works as be like it selfe; that is to say, holy and good works, as the spirit is holy and good.
Tim.
But many godly persons which are after the spirit, hauehave both thought vponupon and done the things of the flesh: as Dauid, & Peter, &c. Howe then is it saide that they which are after the spirit, sauour the things of the spirit?
Sil.
It is so, yet godly persons are not mooued to those euill works by the spirit, but by remaining flesh and dwelling sin: for the godly are sanctified in part, and not perfectly and wholly: therefore it is that they are still subiect to sin; which as they doe not commit by full consent of will, so they rise againe from it by repentance. Secondly, a spirituall and godly person must not be iudged by one or some few acts and deeds of his life, but by the tenour of it, and as it is for the most part: now for the most part, godly men do sauour and mind the things of the spirit; their desire is to liue honestly, and to keepe an vnspotted conscience toward God and all men.
Tim.
Shew vsus nowe the profit that is to bee gathered out of this doctrine?
Silas.
First, it teacheth that all beleeuing iustified persons, much exercise themselues in such works as are commanded of God: for iustification by faith, wheresoeuer it is, it hath alwayes annexed with it sanctification, or study of an holy life; which can no more bee separated from it, then a liuing man can bee separated from the Soule. Secondly, heere is a speciall comfort for such as endeuour to doe good things pleasing to God, with louelove and delight in them; because such hauehave the spirit of Christ, and therefore are certainly iustified, free from sin and death, and shall neuer be condemned, but eternally saued in heauen. Lastly, it affoards a reproofe to such as say they hauehave the spirit of Christ, and yet sauour not the things of the spirit, being either openly vicious and wicked, or else careles of a godly conuersatiō, neither fearing the offence of God, nor yet once in earnest minding his glory.