Commentary on Romans, Treatise · Chapter 5 · Dialogue 1
DIALOGVE I.
Verse 1.
Therefore being iustified by faith, wee are at peace with God through Iesus Christ our Lord.
Timotheus.
WHat is the connexion or dependance betweene this Chapter and the former. Also tell me the argument of this Chapter, and of what parts it consisteth?
Silas.
Paul hauing taught in the last verse of the former Chapter, that mans iustification before God, was founded vponupon the death and resurrection of our Lord Iesus being by faith apprehended, now he continueth the same argument, and sheweth what a riuer of benefits do flow out of this Fountaine of free Iustification, both to present comfort, and life eternall in the heauens. VponUpon the rehearsall and demonstration of which benefits, (as the two principall parts) this Chapter standeth. For first, he reckoneth vp the seuerall and singular fruites of the passion and resurrection of our Lord, beginning with iustification, the foundation of reconciliation & peace, whence the rest do yssue to ver. 5. after followeth the demonstratiue confirmatiō of the same, to verse 19. VntoUnto which is anexed an answer, touching a question wherefore the Law entred, namely, to encrease sinne, and make the grace of God to superabound, in the two last verses. For this first verse, there be these foure thinges done in it. First, the Author and worker of so many great benefits is mentioned, [The Lord Iesus Christ.] Secondly, the hand which receyueth him, to wit, [Faith.] Thirdly, Iustification, as the imediate fruite of Faith in Christ. Fourthly Peace, as the neerest effect of a iustifying Faith. Touching the words, by Iustified is meant as afore in Chapter 3. to bee absolued from sinne, and accepted as righteous before God, thorow or by faith; that is, not for faith as a meritorious cause, or by infusiō of the habite of faith formed by louelove, but by faith, as a spirituall hand & instrument receiuing Christ dead and raised again. By peace, not mutuall concord between Iew and Gentile differing about the Law, but reconcilement with God; and therefore the verbe [HaueHave] is to bee read in the indicatiue, not in the imperatiue moode, as the olde Latine translation reads it; which reading and sence, some of the Fathers fauour, contrary to the authoritie of the Greeke Copy.
Tim.
What is the drift of this Chapter?
Silas.
To teach and set foorth iustification by the effects, and by the contraries. The effects of iustification mentioned in this Chapter, be sundry. First, peace with God. Secondly, accesse vntounto his grace. Thirdly, standing in that grace. Fourthly, hope of glory: these bee internall, they which follow be externall. Fiftly, reioycing vnderunder that hope. Sixtly, ioy in tribulation. Seauenthly, patience and experience out of a sence of Gods louelove in Christ. The contrary is Adams disobedience and death ensuing thereby.
Tim.
What vse is to be made of these fruites of Iustification?
Sil.
A two-fold vse: First, there is a reason from them to proue, that Iustification is by faith the reason is this; That Iustification which breedeth and bringeth foorth peace and the rest of these effects, that is, true Iustification. But Iustification by faith, bringeth foorth peace, and the rest of these effectes, therefore it is the true Iustification. The second vse is this; by these effects in our selues, we try out the truth and certainty of our Iustification before God. Where these effects be found in any true measure, there the cause which is iustification, must go before.
Tim.
What … the first of these effects?
Silas.
Peace with God, by which (some thinke) is meant mutuall concord and amity amongst men, & then they do read it exhortatiuely [Let vsus hauehave peace.] but this cannot heere be vnderstood, for then he woulde hauehave saide peace with men; neither would he hauehave said in the first person [we hauehave:] But by peace with God, is vnderstood Reconciliation, not humaine, but diuine atonement, whereby our sinnes which breede enmity, and separate God from vsus, beeing forgiuen vsus, wee hauehave him now pacified towardes vsus, and of a more then terrible Iudge, he is become a most kinde and amiable Father.
Tim.
Then our sinnes had made a diuision betweene vsus & God.
Silas.
They had so, but the guilt of them being done away and pardoned through faith in Christs death, now God is one with vsus, and we with him, euen so manie as hauehave Faith to beleeue in Christ, who was dead and risen for them.
Tim.
Where doe ye finde peace put or vsed for truce or attonement with God?
Silas.
In many places of Scripture, as where Christ is called our peace, and the Prince of peace, & our Peacemaker, Esay 9, 6. Ephes. 2, 21. Col. 1, 18.
Tim.
Is this a great benefit to hauehave God reconciled vntounto vsus?
Silas.
Yea surely, for all our happinesse standeth in it, and without it there is nothing but misery. For, in his fauour is life, and death in his displeasure. From which benefit, dooth follow a tranquillity and peace within our selues, which is called peace of Conscience, vponupon which doth follow another outward peace, euen agreement among Brethren.
Tim.
What do ye call peace of Conscience?
Silas.
When the wounds and terrors of the Conscience, caused in vsus by the feare of Gods iudgements for sinne, being healed by the death of Christ, instead of accusing and terrifying, it doth excuse and acquit vsus before God, whereof followes vnspeakable quietnesse & rest in the soule.
Tim.
What difference put ye between a true peace of a good Conscience, and a false peace of a dead and benummed conscience?
Sil.
They agree in this, that both are quiet, but in other thinges they differ much; as first, the dead conscience is quiet, because it hath no feeling of sinne at all, & of the terror of Gods wrath for the same: but a good conscience is quiet, because it feeleth sinne to be forgiuen, & God pacified. Secondly, a dead conscience feareth not sinne, but a good conscience is awfull of sinne. Lastly, a dead conscience though it be quiet, yet it comforteth not; but a pacified conscience hath vnspeakable comfort within it selfe. For, it is a continuall Feast, chearing the heart admidst dangers.
Tim.
How is this peace of Conscience gotten and preserued?
Sil.
It is gotten two waies: First, by grieuing for our sinnes past, done against Gods Law. Secondly, by beleeuing the promises of the Gospell touching forgiuenesse of sinnes. Also, it is two wayes preserued, first, by auoyding all, but especially knowne sinnes. Secondly, by doing euerie dutie vprightly, though not perfectly. Thirdly, by often confessing our sinnes, and earnest asking of pardon, and forgiuenesse for them.
Tim.
May not this peace with God be lost?
Silas.
The sence of it may bee lost, but the thing it selfe cannot be lost: the sence of it may bee lost, eyther by some grosse actuall sinne, or by some strong fitte of temptation, or when men waxe proud and secure. This may be declared by the comparison of the Sunne vnderunder clouds, of fire couered vnderunder ashes, of trees dead in the Winter, of a man in a trance. Also, it may bee declared by the examples of the godly, as Iob, Ieremy, Dauid, Ezekiah, Christ.
Tim.
How is this peace recouered, after the sweetnesse of it is lost?
Silas.
By priuate prayer and comforts of the Godly, Iames 5. Secondly, by remembring the olde mercies of God. Thirdly, by attending the publicke Ministery. Fourthly, by renewing our repentance more seriously.
Tim.
By what meanes is our peace wrought with God?
Silas.
By meanes of our Lord Iesus Christ, without whom nothing is to bee found in God, but wrath and horror. As contrarily thorough his mediation and merit, all grace and fauour is procured for vsus. They which say, that Iesus is the preseruer of vsus in this estate of peace, say true, but say not all, for this peace was effected by Christ, as a ioynt cause and fellow-worker with his Father: for whatsoeuer the Father doth, that dooth the Sonne.