Commentary on Romans, Treatise · Chapter 9 · Dialogue 19
DIAL. XIX.
Verse 30. What shall we say then? That the Gentiles which followed not Righteousnesse, hauehave attained vntounto righteousnesse, onen the righteousnesse which is of faith.
Tim.
VVHat is the drift of this Text?
Silas.
To set downe more clearely by what meanes God brings both elect and not elect to their appointed endes of eternall life or death. Hecreunto the Apostle is come by these degrees. First he had saide, that the promise of God depends vponupon his election. Secondly, he had shewed the moouing cause of election and reprobation, his owne absolute will, and most free mercy. Thirdly, he had declared the ends of Gods predestination, the glorye of his mercy, in sauing of the one, and of his power and iustice, in destroying the other. Fourthly, hee had declared that the meanes to iudge of our election is by our effectuall calling. Lastly, that men may discerne when their calling is effectuall or not, (by faith or vnbeleefe) which are those two meanes whereby that high counsell of God is executed, as in this text is plainely to bee seene in the examples of faithfull Gentiles saued, and vnfaithfull Iewes confounded.
Tim.
What be the parts of this Text?
Silas.
Two: First a question in these words, [What shal Parts.we say then?] Secondly, an answere in the rest the answere also consists of two parts, a double proposition, and a double reason: The first proposition is, that the Gentiles found righteousnesse when they sought not for it; the reason, becauseMethod. they beleeued in Christ, verse 30. Secondly, the Iewes followed after righteousnesse, but found it not; the reason, because they beleeued not in Christ, but would be righteous by their owne workes, verse 31, 32.
Tim.
What signifies these words [What shall we say?]
Silas.
It is thus much: Shall wee condemne God of vnrighteousnesseInterpretation. for reiecting so many Iewes that studied to please him, and were his people, calling the Gentiles that were Idolators and leud liuers, and none of his people?
Tim.
What are we to learne from these words?
Silas.
Two things: First, that mans corrupt reason will1. Doctrine. hauehave alwayes something to obiect against Gods truth: for Paul had firmely proued both the calling of the Gentiles, and the generall reiection of the Iewes by the Scripture, and yet see how reason still goes on, to iangle and quarrell. Therefore let men pray God to reforme their reason, for it is an enemy of Gods wisedome, till grace hauehave renued it, Rom. 8, 8. and 12, 2.
Secondly, from hence wee learne that the Ministers of2. Doctrine. Christ must bee able to foresee what carnall men can say against the trueth, and to stop their mouthes; this beeing one part of their function to conuince gainsayers.
Tim.
Now come to the first part of the answere touching the Gentiles, and tell vsus what is meant by the [Gentiles?]
Silas.
All the people of the world which were not Iewes.
Tim.
What is meant by [righteousnes?]
Silas.
The perfect iustice of works which God requires in his lawe, or the performance of all such duties perfectly, as the law commands.
Tim.
In what sence are they sayed not to hauehave followed it?
Silas.
They neither loued nor cared for, nor practised iust and righteous workes. This may appeare first, in that they could not, because they were ignorant of Moses law, much more ignorant were they of the righteousnesse of Christ. Secondly, as for the law of nature, they were also transgressours of that, being both lewde liuers, and Idolatrous. See Rom. 1. 20. 21. 22. &c. Ephe. 2. 1. 2. also chapter 4. 18. 19. &c.
Tim.
Yea but in the 2. of the Romanes, Paul sayeth that they did the things of the law by nature.?
Silas.
True, if we respect the outward discipline and gouernment of the common wealth; for they commaunded and rewarded many vertues, they forbad and punished many vices, as theft, murder, adultery, &c. but tonching their priuate life, they were for the most part very virious, and enemies to all honesty, resisting Christ his Gospel, and Apostles. And this is that which is meant here (euen more then is sayed) that they followed not, that is, they fledde from it and abhorred it, and stroue against it.
Tim.
What doctrine from hence?
Silas.
First, wee learne that all men before grace areDoctrine. vnrighteous, and thereby guilty of wrath. Secondly, that in mans will naturally, there can be no power to moue him to that which is good, for it carries him directly to that which is against the law, much lesse can men before grace merite excongrue. Thirdly, that faith (touching the beginning of it) is in no wise frō man himselfe, for it is giuen: for we can make ourselues no more able to beleeue, then wee can make ourselues to liue: for wee liue to God by saith, and till then wee are dead. Lastly, from hence wee learne that predestination is a most powerfull thing, because it brings to a calling, to faith, to Christ, and to saluation, euen those which thinke vponupon nothing lesse, nay euen those which doe striue against it; as these Gentiles here named, and the theefe on the Crosse, and Paul and Manasses, and innumerable others.
Tim.
What vse is to be made of this last point?
Silas.
It teacheth vsus that neyther willing nor running, purpose nor endeauour, can get a man to bee a beleeuer: though men must doe their parts, yet all depends vponupon the grace of God, which wee see euen without any labour conferreth grace and righteousnesse, there where God pleaseth to giuegive it. Secondly, it … great sinners, and helpeth them against despaire; because neyther multitude nor greatnesse of sinnes, nor long continuance in them, nor all the power of Sathan, shall hinder the conuersion of any who belong to Gods election, Thirdly, it stirreth vp the godly, to consider whence they hauehave all graces which they inioy; namely, from Gods eternall and powerfull mercy, which serueth both for humbling them, and mouing them to hearty thankfulnesse.
Tim.
What is meant by [attaine?]
Silas.
To apprehend, lay hold on, and receiue some thing giuen.
Tim.
What signifies [righteousnesse?]
Silas.
That perfect iustice of Christ, which hee wrought in his owne person, by his owne sufferings and doings, which consistes in remission of sinnes, and imputation of his obedience. See Rom. 3.
Tim.
But is not this absurd, that the Gentiles which were vnrighteous should receiue righteousnesse?
Silas.
No, because they had faith to receiue Christ, who is the end of the law for righteousnesse, to all that beleeue in him, Rom. 10, 4.
Tim.
But how can righteousnesse and vnrighteousnesse meet together in one person?
Silas.
Very well, the righteousnesse of faith may bee found in him who wants the righteousnesse of workes: howbeit when the righteousnesse of faith comes, a mans owne vnrighteousnesse is done away, as touching the guilt of it; and the Spirit begins a righteous life in them, that they may in some measure thinke and do righteous things.
Tim.
What doctrines are wee to gather from these lastDoctrine. words?
Silas.
That the righteousnesse of Christ, and the gift of faith, doe differ the one from the other; for faith is wrought in vsus by Gods guift, as a hand to take it, the righteousnesse of Christ stickes in his owne person as in the subiect, purchased by his death and obedience. Also this is perfect appeasing Gods wrath, the other is vnperfect needing Gods pardon. Secondly, from hence wee2. Doctrine. learne, that seeing the iustice of Christ is receiued, therefore it is bestowed as a free gift, not by merite of works. Thirdly, we learne that the iustice whereby we are righteous before God, is no inherent quality in our selues, because it comes from without vsus, namely from Christs obedience imputed to faith; faith finds none in vsus, but borrowes of Christ.
Tim.
What is the vse of this last point of Doctrine?
Silas.
It confutes the Papists, who seeke perfect righteousnesse by their owne works proceeding from faith. Secondly, it humbles and giues from vsus the whole glory of our righteousnesse to Christ from whence we take it, as a poore begger an … from a bountifull rich king.
Tim.
What other thing learne we hence?
Silas.
Heere is a notable place to prooue that all elect finners are iustifyed by grace, euen by faith in Christ, without the workes of the Law; for it was giuen to the … who had no good workes, onelyonly because they beleeued. Lastly, such as are endued with a liuely faith, may thereby be certaine of their owne election, iustification, and saluation by Christ. For eueryevery beeleeuer knowes himselfe to be iustified, and hee that is iustified knowes that he is elect, and he that is elect must needes be saued, because Gods decree is vnchangeable. Therefore hee that once knowes his owne faith, may thereby be confident and sure of eternall life, according to the tenour of the Gospell, eueryevery where promising life euerlasting to faith: therefore to him who can truely say, I beleeue, the truth wil tell him, thou art iust by Christ, and must liue for euer with him. The certainty then of election is no where to be found but in the Gospell.