Commentary on Romans, Treatise · Chapter 5 · Dialogue 13
DIAL. XIII.
Verse, 16. Neyther is the guift so, as that which entred in by one that sinned: for the fault came of one offence vntounto condemnation, but the gift is of many offences to iustification.
Tim.
VVHat doth this text containe?
Sil.
An explaining of the difference or vnlikenesse put downe in the former verse, concerning Adam and Christ.
Tim.
What was that difference?
Sil.
That the grace of Christ was of more excellency and force to restore vsus, then was Adams sin to hurt vsus.
Tim.
How is this explained to vsus here?
Sil.
Adams sinne that condemned him and vsus all, was but one; Christs righteousnes couereth that sinne, and infinite others, which we hauehave added to it.
Tim.
What seuer all things do ye obserue in this verse?
Sil.
A threefold opposition, or three things set against three, as contraries; First the gift and fault. Secondly iustification and condemnation. Thirdly one offence and many.
Tim.
What is meant here by gift?
Sil.
The righteousnes of Christ freely giuen, and that most happy condition which the faithfull are in, by hauing it allowed to be their iustice, being now not onelyonly absolued from all sinnes, but made iust there by, and heires of eternall life.
Tim.
What is meant here by that which entred in by one that sinned?
Sil.
This is meant by it; first Adams fault in his disobedience to God. Secondly, that woefull condition wherein all men are wrapt by it, being not onelyonly depriued of perfect iustice which they had by creation, but couered now with the filth and condemnation of sin; thus it is expounded in the next words.
Tim.
What is signified by condemnation?
Sil.
The pronouncing of all men for sinners, and worthy adiudging them to eternall torment; as in ciuill condemnation the malefactour is first pronounced guilty, and thereupon adiudged to his punishment.
Tim.
How came this condemnation vponupon vsus all?
Sil.
By the guilt of one offence which Adam did, being imputed and reckoned vntounto all his progeny.
Tim.
Should this one offence without any more, hauehave condemned and adiudged vsus all to destruction eternally?
Sil.
It should so; for the Apostle in the words of trueth doth auouch it, and that not without good reason; for this is reason enough, that it was Gods wil to hauehave it so, whose will is neuer seuered from reason and Iustice; for there is no iniquity with God, Psal. 5. 4. and Psal. 45, 7.
Tim.
What may we learne hence for our instruction?
Sil.
That sinne is no ieasting matter, and the offence of diuine iustice is no light thing, but the most dreadfull euill in the world. Secondly, that infinite misery by due desert lies vponupon eueryevery man that is condemned, not onelyonly for Adams fault, but for so many thousand sins as himselfe hath done in his life time.
Tim.
What is meant here by iustification?
Sil.
An acquiting or absoluing of sinners from all their faults, both Adams and their own; and pronouncing them iust from God, adiudging them woorthy of eternall life through Christ: whose fulfilling of the law in his obediēce and death, not onelyonly maketh himselfe iust, but causeth also all-his members to bee absolued from all sinnes, and to be pronounced iust, so soone as they are conuerted and do beleeue.
Tim.
What doth follow hereof?
Sil.
Thus much; that fithence the iuftice of Christ freeth vsus from Adams offence, and al our sinnes added to that; and more ouer maketh vsus iust before God when we be sinners; so as wee stand before the tribunall seat of God, not only without all manner of sin, but decked with absolute righteousnesse, according to our estate and degree which wee had by creation; therefore it is true that the grace of God hath abounded aboue the fault of Adam.
But seeing Adam by his offence corrupted vsus all, and spoyled both vsus and himselfe of perfect innocency, and moreouer that all other sins come in by him and his one offence, it should appeare that the good which Christ hath brought, doeth not exceed the hurt we take from Adam, but that they are equall; at the least, as much guilt and hurt by the one, as benefit by the other.
Silas.
It is true, that we hauehave lost a perfect righteousnesse in Adam, but yet (the person of Christ considered) we hauehave a more excellent righteousnes from him, which bringeth vsus to a blessed life in Heauen. Secondly, it is also true, that all other sinnes do come from originall sinne, yet they are not of necessity knit vntounto it: for then all men should hauehave the selfe same sinnes, eueryevery one should doe such sinnes as others doe. Abell should hauehave done murther as Cain, Iacob should hauehave been prophane as Esau, Peter should hauehave beene a Traitor like Iudas, &c. which is not so: Therefore other sins of our life, though they spring from the roote of birth-sinne, yet our sclues are to be blamed for them, as being done by our owne election and consent. Now Iesus Christ our redeemer absolueth and freeth vsus not onelyonly from that one sinne of Adams, but from innumerable heapes brought in vponupon that by our owne deliberation and counsell, and so excelleth it very farre: for to take away many sinnes is more then to bring in one offence; and a righteousnesse which consists of many good acts as Christs doth, is more excellent then one sinneful act, such as Adams transgression was.
Tim.
But all are made sinners, and condemned by Adams offence, so are not all iustified and saued by Christ, therefore Adams sinne exceeds the grace of Christ.
Silas.
The power and force of Christs righteousnesse aboue Adams offence, respects not number of persons, but worthinesse and number of effects, which are more and also more worthy, from the righteousnes and grace of Christ. For first it blotteth out Adams sinne, and all others as touching guilt. Secondly, it breaketh the strength and rage of sinne. Thirdly, it reformeth the heart to new obedience, and giueth interest to perfect glory.
Tim.
But for the number, may it not be truely saide in some sence, that as many be saued by Christ as perished by Adam?
Silas.
It should seeme that it may in this sense; onelyonly Infants which dye in their infancy do perish by original sinne, and not all they, but such onelyonly as are not elect: such as be men and perish, do perish for their impenitency and continuance in actuall sinnes, and not onelyonly for their birth-sinne. Whereas all that be saued, whether infants or men, are saued by the grace of Christ onelyonly. Adde here-vntounto that touching such as do perish, ChristMille mundis red mendis sufficit Christus. …. were sufficient to saue them, (as most Diuines affirme) but because God will not saue all, therefore his grace hath no effect in them; for being not ordained to life, neither are they ordained to faith, whereby the righteousnesse of Christ is laid hold on: yet they worthily perish for their sinnes which they willingly doe. O Israel, thy destruction is of thy selfe.
Tim.
What is the instruction from all this?
Sil.
That the grace of Christ hath ouercome sinne as Conqueror ouer it; for else, sinne would ouercome all the elect: also, the Scripture witnesseth so much, to wit; that Christ is stronger then Sathan or sinne.
Tim.
But sinne shall abide in the regenerate.
Silas.
Yet it cannot hurt them, because it is taken Prisoner, and broken in the strength of it, also the faithfull are commanded to beleeue the remission of all their sinnes by Christ.
Tim.
What vse of all this?
Silas.
In this necessary Doctrine consists all Christian comfort and assurance of hope; therefore it is, that … so much urgeth it.