Commentary on Romans, Treatise · Chapter 5 · Dialogue 14
DIAL. XIIII.
Verse 17. For if by the offence of one, death raigned through one, much more shal they which receiue that abundance of grace and of that gift of righteousuesse, raigne in life through one, lesus Christ.
Tim.
VVHat doth this text contayne?
Sil.
A repetition of the former matter, touching the excelency of the grace of Christ, aboue the sin of Adam, somewhat more fully and plainly set forth.
Tim.
What is the substance of this 17. verse?
Sil.
This; that if Adam could powre sinne and death into men, so as they raigned or had rule in them; much more is this to be granted to Christ, that he can giuegive grace, righte ousnesse and life, and that liberally and so plentifully, as to make them also euen to raigne in his members.
Tim.
What contraries be here expressed?
Sil.
Three, offence and righteousnes, death and life, Adam and Christ.
Tim.
How is the grace of Christ amplified and set foorth?
Sil.
Three wayes; first it is called (aboundance of grace) which is more then barely to say (grace.) Secondly, (gift of righteousnesse) which is more then to say barely righteousnesse. Thirdly, (raigne in life) which is more then to obtaine life.
Tim.
But what new thing hath this verse differing from the former?
Sil.
First, it expresseth the meanes how the righteousnesse of Christ becommeth ours; to wit, by the receiuing it with the hand of faith. Secondly, that this we get by Christ that we shall raigne in life, not onelyonly here by grace, but be heirs of a glorious kingdome in heauen; and so our happinesse by Christ exceeds that which we lost in Adam.
Tim.
What do ye note here, where it is said (sin and death raygned by Adam?)
Sil.
That not onelyonly they entred vponupon all men, but mightily raigned ouer them, so to hauehave a predominant power.
Tim.
What is it for sin and death to raigne?
Sil.
To rule in men, and (as a King) to subdue them to the lusts of sinne, so as they can doe nothing but what sin will: neither can they goe a foote from death, but all they doe, euen their go odlicst workes tend to death and condemnation; for all deeds, how glorious soeuer in shew, yet are but gorgeous sins in men vnregenerated.
Tim.
Is this the condition of all men before Christ be rereceyued by fayth?
Sil.
It is so; euen the elect of God are vassals to sin, and to their corrupt lusts which worke in them to destruction, so as their fairest workes are deadly and damnable. Ephe. 2. 2, 3, 12. Titus 3, 3. Rom. 5, 6.
Tim.
What followes hereof?
Sil.
That the elect before they beleeue, are so farre off from beeing iustified, as they bee in most miserable case, slaues to sinne and death, in bondage to Sathan; which should worke in such as are vnderunder the kingdome of sinne and death, to let them see what great cause they hauehave to looke after a Christ and Sauiour.
Tim.
But how shall men know they stick in the power of sin and death?
Sil.
By these two marks; first if neuer they felt the bondage of sinne, nor suspected the flauery of it. Secondly, if they do not taste the sweetnes of their liberty, and reioyce in it aboue all things.
Tim.
What should it woorke in such as are brought out of this raygne?
Syl.
A continuall thankfulnesse to Christ, expressed by a care neuer to look back to the seruice of sin, from which they are so graciously freed.
Tim.
What is meant by that righteousnes?
Sylas.
By an excellency he noteth the righteousnesse of Christ Iesus.
Tim.
How manyfold is his righteousnes?
Sylas.
Twofold; first essential as he is God, Iehouah our righteousnes, Ier 23, 6. that is, his deity or diuine essence, which is righteousnes it selfe, and giuer of righteousnes to other creatures. Secondly accidentall, which belongs to his manhoode, and is inherent in the man Christ, or in his humanity as a quality: this accidental righteousnes (which is a quality,) is twofold; first an habit of most perfect vprightnes and holines, infused into his humane nature, euen from the moment of his conception by the holy Ghost. This is opposed or set against the corruption of our nature: of the imputation whereof, at the eight Chapter is spoken at large. The second is, the most absolute Iustice and obedience which hee performed in the actions of his life, and sufferings of his death: this is the effect or fruite of the former habit, & it is distinguished of Diuines into actiue righteousnesse, consisting in the fulfilling the workes commanded in the morall Law; or passiue righteousnesse in suffering obediently the punishment of death for our breach of the Law. The imputation of this wee hauehave heard of in Chapters 4, and 5. vntounto the 11. verse; and now in this place, he entreateth of his actiue righteousnesse, as it commeth instead of that guilt of Adams disobedience imputed to his posterity.
Tim.
Why is his righteousnesse called Grace?
Sil.
To note how we come by it, that is, by free fauour, and what our condition is by meanes of it.
Tim.
Why doth he adde aboundance of grace?
Silas.
To note, that this Grace did ouercome Adams offence, for that was but one acte, Christs righteousnes consisteth of many actions. Secondly, that was but one fault, his righteousnesse both quits vsus from that and all other sinnes, and gets vsus to be pronounced iust & worthy of eternall life. And besides all this, with that grace of righteousnesse, there goeth the reforming of our nature, breaking the force of sinne, and framing vsus againe to Gods Image, which cannot be lost, as afore hath been saide.
Tim.
But how do we obtaine to this guift of righteousnesse?
Sil.
By our faith receiuing it. For it is the proper Office of Faith to receiue Christ, and belongs to no other grace whatsoeuer, as Iohn 1, 12. Rom. 5, 11. Galath. 3, 14.
Tim.
Is this receiuing necessary?
Silas.
So necessary, as without it Christ and his perfect righteousnes cannot profit vsus, no more then cloaths not put on, or meate not taken into the stomacke, or a great guift neuer receiued.
Tim.
Is there in this behalfe any difference betweene Christ and Adam?
Silas.
There is so, and very great: for beeing all in Adams loynes when he sinned, we sinned with him, and so eueryevery one at the instant of our conception, are corrupted by sinne: whereas, though Christ were promised from the beginning, and had suffered death long since, yet it doth not benefit vsus, till we do beleeue and receiue him.
Tim.
What should this admonish vsus of?
Silas.
That great neede there is, that eueryevery one labour for this true faith. Secondly, the blessed estate they bee in which hauehave it, for they hauehave receiued Christ and his righteousnesse vntounto life eternal; by which assurance they be armed against doubtings.
Tim.
When it is heere saide, That such as receyued Christ shall raigne in life: What is meant by life?
Silas.
That spirituall life of grace, whereby the beleeuing soule now liues to God, & which heereafter it shal liue with him in glory.
Tim.
What is meant (by raigne) in life?
Sil.
When the righteousnesse and grace of Christ so beareth sway, and ruleth in the soule, as though one hauehave still many sins, yet he standeth against their motions, and feares not the guilt and danger of them, and so is brought at last to saluation.
Tim.
What learne ye now from this place?
Silas.
That these fiue things are knit together. Christ, Righteousnesse, Grace, Faith, and Life; hauehave one, hauehave all; lacke one, lacke all. Secondly, that the Grace and righteousnesse of Christ, hath set beleeuers in better condition for happinesse then they lost by Adams fault. First, because that was chaungeable, this is permanent, this word [shall raigne] noting perpetuity and euerlastingnesse. Secondly, that was to bee enjoyed in earth, euen in Paradise, this in the kingdome of heauen, noted in the worde [Raigne;] where God hath his seate and throne, and raignes in glory, there shall beleeuers raign likewise. For they shall sit on thrones, euen as Christ shal sit vponupon a throne.