Commentary on Romans, Treatise · Chapter 10 · Dialogue 4
DIAL. IIII.
Verse 4, 5. For Christ is the ende of the Law for righteousnesse vntounto eueryevery one that belesueth. For Moses thus describeth the &c.
Tim.
VVHat doth these two verses containe?
Silas.
Paul doth heere set vponupon the third parteDrifte. of this Chapter, (to wit) the confirmation of the twofold righteousnesse, which he propounded, verse 3. and to shewe that the righteousnesse of faith is that alone which is to be sought after for our iustification, and for our meriting eternall life.
Tim.
How doth the Apostle proue that we are to follow the righteousnesse of faith, rather then of workes?
Silas.
By two reasons contained in this present text:Method. the first is this, That Christ is the end of the Lawe, for righteousnesse; but it is certaine that wee doe receiue Christ Iesus rather by beleeuing then by working. Therfore wee must seeke to bee iustified before God by faith and not by workes. Or thus, The lawe serueth to send vsus vntounto Christ, therefore we are iustified by beleeuing in Christ, who is the end of the law by fulfilling it, and not by the workes of the lawe which wee doe. The other reason is taken from the property of the lawe, which requireth perfect keeping of it vntounto righteousnesse & life, verse 5. but the perfect keeping of the law, is vnpossible to vsus, therefore wee cannot hauehave righteousnesse by the workes of the law, but by faith in Christ. Or thus, … righteousnesse is impossible to be had which promiseth life vponupon an vnpossible condition; but the righteousnesse of the law is such; therefore it is impossible and not to be sought after by vsus: but on the contrary, the righteousnesse of faith being possible to bee had, therefore it is to be followed of vsus, and rested in onelyonly.
Tim.
What be the parts of the fourth verse?
Silas.
Two: First, in what sence and meaning ChristParts. is the end of the law. And secondly, how and to whom.
Tim.
What is the connexion of this verse with the former?
Sil.
By a preoccupation making answere to a secretCoherence. obiection of the Iewes, who might say and pleade that they sought for themselues no other righteousnesse thē that the law requireth, and that being the true righteousnesse, therefore they could not erre in their zeale for it. Againe, they being affraide to be excluded from this true righteousnesse, if they admitted Christ, therefore did not they imbrace him. VntoUnto this their obiection the Apostle answeres, that indeed the Iewes did not seek true righteousnes, because they contemned Christ, who is the end of the law for righteousnesse to beleeuers; and therefore they had no cause to feare the loosing of the righteousnesse of the law by cleauing to Christ, who is the end of it. Or the connexion may be this, to render … why the Iewes through ignorance and pride refused the righteousnesse of God, because they knew not Christ, who is the end of the law for righteousnesse.
Tim.
What law is meant heere?
Sil.
By law is meant both ceremoniall and morall, butInterpretation. chiefely the morall law of the ten Commandements.
Tim.
In what sence and meaning is Christ saide to bee the end of the Law?
Silas.
This worde [End] hath foure significations in Scriptures: First, it signifieth determination or ending of a thing, as Mat. 24, 3. Secondly, it signifieth the mark whereunto any thing aimeth, as 1 Pet. 1, 9. Thirdly, it signifieth perfection or accomplishment, as Ro. 13. LoueLove is the end of the Lawe. Fourthly, that for whose sake or cause any thing is appointed. The word [End] in this text may well beare all these four significations: but the two last especially. For Christ hath determined the ceremoniall Law for signification and practise: and the Morall Law for curse and extreame rigour. Also he is the marke at which the whole Old Testament (to wit, both Law & Prophets) aymed; for they bare witnesse to Christ, Ro. 3, 21. Thirdly, Christ is that which is intended in the Law, and for which the Law is appointed. Lastly, hee is the perfection of the Law, inasmuch as he hath exactlie in eueryevery point perfourmed it, bearing the punishment due to the breach, and yeelding due obedience.
Tim.
But declare vntounto vsus more particularly, in what respects Christ is the perfection of the Law?
Silas.
First, in respect of his integrity and puritie of his Nature, being conceiued without sinne, Math. 1, 18. Luke 1, 35. Secondly, in respect of his life and actions, being wholly conformed to the absolute righteousnesse of the Law, 2 Cor. 5, 21. Thirdly, in respect of the punishment which he suffered, to make satisfaction vntounto Gods Iustice for the breach of the Law, Col. 1, 20. To which may be added, that hee hath purged the Lawe from the corrupt glosses of the Pharisics, Math. ch. 5, 6. Lastly, he reneweth it, causing his members heere to beginne, and in heauen to fulfill the obedience of it, Tit. 3, 5. 6.
Tim.
What is the summe of the first part of the 4. …?
Silas.
Thus much: whereas God gaue vsus the Lawe of the ten Commandements, to be a Law of perfect righteousnesse,Summe. and men thorough weakenesse are vnable to keepe …, therefore Christ is now made the perfection of the Law, for that Christ hath made perfect and full that which the Law coulde not: for it could not pardon our sinnes nor giuegive vsus power to fulfil it, but Christ hath done both these by application of his obedience, and sufferings to beleeuers.
Tim.
What Doctrine ariseth from this verse thus explained?Doctrine.
Silas.
First, whosoeuer desireth perfect righteousnesse and eternall life, must come to Christ, who is therefore called our righteousnesse. 1 Cor. 1, 30. 2 Cor. 5, 21. The reason heereof is, because perfect righteousnesse (suchReason. as is required in the Lawe, and to which eternall life is due) is to be found in the man Christ onelyonly, and in no other humaine creature whatsoeuer: and this commeth to passe, not by any defect in the Law, which is a worde of life, and ordained to giuegive life, Rom 7, 14. but by our owne default, who cannot thoroughlie obey it, Rom. 8, 3.
Tim.
What profit is to be made of this Doctrine?Vse.
Silas.
It conuicteth those of error, which will bee IustifiedThe formet Doctrine teacheth, that Faith properly taken, … not, but in respect of the obiect Christ, from whom it hath al vertue and power. any other way, either in whole or in part, saue by Christ onelyonly: for since nothing that men do or can doe, before or after grace, can be saide to be Christ, & Christ alone is our righteousnesse; therefore, to trust in anie thing for righteousnesse, is to make that a Christ, and so to renounce him. Secondly, it teacheth, that true Christian people be the onelyonly happie men, and onelyonly Christian religion to bee the onelyonly true religion; because it alone teacheth the Doctrine of Christ, and of righteousnesse by him, therefore all other professions, besides Christianity, directly leades to perdition, whatsoeuer shewes they hauehave. Turcisme, Papisme, Paganisme, &c. are false and deceitfull religions.
Tim.
What is the next Doctrine?
Sil.
That the chiefe office and dutie of the Lawe, is not onelyonly to giuegive knowledge of our sinnes, and to bee a direction for our life and manners, but to direct vsus vntounto Christ, as vntounto the proper end thereof, in respect whereof the law is tearmed our Schoole-Maister to Christ, Gal. 3, 24.
Tim.
But how doth the Lawe direct and bring vsus vntounto Christ?
Silas.
Not directly, and ofit owne nature, for so itHow the law doth bring to Christ. threatens vsus with death for eueryevery disobedience; & promiseth eternall life no otherwise then vponupon perfect obedience, which wee vtterly want: but indirectly and by accident, namely by shewing out sinnes, accusing & condemning vsus; therefore it compels vsus to despaire of our getting righteousnesse and life by our owne obseruing of the Lawe, driuing vsus by that meanes out of our selues to seeke vntounto Christ, for the pardon of our sinnes, and to be accounted perfectly iust, by his obedience imputed vntounto vsus. For as a glasse by shewing vsus the blots in our face warnes vsus to wipe them out, and a sicknesse being knowne and felt enforceth vsus to the Physition for helpe, and as hunger and wearinesse compels vsus to looke out for meate and rest; so the law by opening our guiltinesse, and terrifying our conscience, by denouncing punishments, makes vsus run to Christ for remedy, that wee may bee iustified by him laide holde on and receiued by a true and liuely faith.
Tim.
What profit of this doctrine?
Silas.
First, it argueth all such of great foolishnesse, asVse. seeke to be iustified by the workes of the law; for that is instead of a Schoole-Maister, to make it a father and a redeemerMuch more worthy of reproofe are such as be neuer a whit affrighted & greeued by hearing the threats of the law, these be … from Christ. vntounto vsus. Secondly, it doth admonish vsus how we may become profitable hearers of the law, (to wit) by learning from the law, being rightly expounded, not our sinnes alone and the iudgements due vntounto them, but by considering Christ to bee our redeemer, and deliuerer from sinne and the curse due to them. Therefore such are here iustly to be reprooued, as vponupon hearing of the law preached, do sticke in the knowledge of their sinnes, and the feare of Gods wrath due to them; whereas they should be led forward, thereby to see and seele a great need of Christ, that they may seeke after him to obtaine pardon of their sins, also righteousnesse and eternall life by him: as a man that is wounded, or one that is sicke, runnes to the Physition for reliefe and helpe, so the law reuealing sinne and death, should whip to Christ.
Tim.
Come to the second part of this text, and tell vsus what doctrines we are to learne from thence?2. Part.
Silas.
First, that Christ together with his righteousnesse,1. Doctrine. are receiued not by any workes, but by beleeuing, as it is heere written, [to him that beleeueth.] Secondly, we learne2. Doctrine. that the righteousnesse of Christ is offered and giuen not to the beleeuing Iewes alone, but to all elect Gentiles also which shall beleeue in him, as it is written, [to eueryevery one that beleeueth.]
Tim.
What followes heerevpon?
Silas.
These two things: First, that the difference betweene the Iew and Gentile vnderunder the law, is now taken away by Christ, vnderunder the Gospell. Secondly, heere is great matter of comfort for all faithfull persons whosoeuer, how weake soeuer their faith be (so it be true:) for vntounto such their sinnes done against the law, shall not be accounted, and the righteousnesse which Christ hath done shall bee imputed vntounto them as their owne, to bee full and true blessednesse. Whosoeuer hath found mercy to beleeue in Christ, hee is freed from the malediction of the law, his sinnes cannot hurt, Moses cannot condemne him; nay he is Lord ouer the law, sinne, hell, and death, beeing through Christs righteousnesse heire of life.