Commentary on Romans, Treatise · Chapter 5 · Dialogue 2
DIAL. II.
Verse 2.
By whom also wee hauehave had an enterance by faith vntounto this grace, wherein we stand, and reioyce in hope of the glorie of God.
Tim.
VVHat is the Sum and drift of this Text?
Silas
To lay downe three fruites of a iustifyfying Faith. First, accesse into the grace of God. The second is, a standing in this grace. The third is ioy vnderunder the hope of glory.
Tim.
What is meant heere by grace, and by accesse vntounto this grace?
Silas.
Some do vnderstand by grace, the grace of a good conuersation, or of imputed iustice, which here is called Grace, because it is freely giuen; and then to hauehave accesse, is freely to be brought into such an estate, wherein Christ with his merits is imputed to vsus so soon as we beleeue. But by Grace I vnderstand the free fauor of God; and to hauehave accesse to this grace, is to hauehave a libertie to come or approach to God in all our wantes, being through Faith in Christ made gracious and fauorable to vsus. This is the same with that of Paul, Ephes. 3, 12. Wee hauehave entrance with boldnesse through confidence and faith in Christ: and also with that Heb. 4, 16. Wee may with boldnesse come to the throne of Grace, hoping to finde helpe in the time of neede.
Tim.
How doth this fruite follow the former?
Silas.
Very fitly: for as our sinnes not forgiuen, doe shut vsus out, so sinne being pardoned, and God reconciled, we may now resort to him, being made propitious to vsus. This may be declared by the example of Absolon, who beeing in his Fathers displeasure, might not come in his sight; but atonement being made by Ioab, hee afterwards came before his Father. This then is a maruailous great benefit, that we so litle and vnworthy, should be allowed to enter once into the glorious presence of so great and worthy a God. It is a great priuiledge for a meane subiect, obnoxious through some crime to punishment, by the mercy of his Prince not onelyonly to bee pardoned, but so honoured, as he may at all times hauehave accesse to his Prince, and entreate both for himselfe and his friends. Here is then an amplification of the first benefit. For it is more to bee brought to presence, then onelyonly to be reconciled.
Tim.
By whom hauehave we this priuiledge?
Silas.
By Christ Iesus alone. For hee alone it is, who presenteth our Prayers in his owne name, and by the merit of his death cleaoseth our Prayers, that God may accept them. And heerofhee is called our Intercessor, because his death commeth betweene Gods iustice and our sins, to make way for our prayers to come before his Mercy-seate.
Tim.
What thinke ye of them who come vntounto God by the Saintes?
Silas.
First, it is vaine and needelesse, seeing we hauehave Christ our atonement & spokesman, by whom we may come to his Father. Secondly, it is iniurious to Christ, to ioyne any with him in the office of Mediatourship. But whereas it is obiected, that wee may well vse the Saints by them to come to God, as we come vntounto Kings by Dukes and Earles; my answere is, that the comparison is not like. First, because earthly Kinges cannot bee euerie where to heare and see all, whereas Christ is infinite, and is euerie where. Secondly, God alone hath appointed vsus to come vntounto him by Christ, and by him alone.
Tim.
What then thinke yee of them who say, Wee must come vntounto God thorough Teares, sorrowe, Repentaunce, and good workes?
Silas.
They honour those things too much, and make Christ of them, by whom alone it is, that wee hauehave accesse to his Father: we must bring those things to God as fruites of his grace, but by the merite of them wee may not looke to be brought into Gods fauour and acceptance.
Tim.
Why doth he mention Faith?
Silas.
Because both Christ himselfe and all his benefits, come to vsus by the meanes of Faith.
Tim.
Rehearse the third fruite of a iustifying Faith?
Silas.
… in the grace of God. By which is meant the perseuerance of beleeuers in the grace and fauour of God, and in that blessed estate into which they are brought by his fauour: that this is here meant, may appeare both in Scripture speech, & common speech: perseuerance and continuance, is noted by standing, as Psal. 1. 1. & 122. 1 Cor. 16. 13. Thess. 2. 8. And we vse to call a place of continuance a station or a standing: also of a man that is resolued, we vse to say he stood to it.
Tim.
What then do ye gather from hence?
Sil.
That a true beleeuer which once hath peace with God, beeing reconciled to him by Christ, cannot wholly and for euer fall from this grace of reconcilement, but abideth to the end in that grace.
Tim.
Why do ye say he cannot wholly fall?
Sil.
Because partly or in part hee may loose grace; that is, he may loose many tokens and gifts of grace: as peace of conscience, touching the secrete feeling of it, ioy in the spirit, cleerenesse of vnderstanding, feeling and affection to goodnesse, feruency of louelove, holy boldnesse, confession of God, with many such like, as appeareth in Dauid and Peters case. For as a healthfull sound man falling sicke, he may loose many benefites and comfortes of life; as health, strength, liuelinesse, fauour, beauty, appetite, and such like, but yet retaine life it selfe: So he that once by faith liueth to God, cannot wholy loose this life of faith, though hee loose many effects and companions of this life, which the godly doe loose when they waxproud, grow secure, or fal into some grieuous sins.
Tim.
Why doe ye adde that beleeuers cannot fall for euer?
Sil.
Because the falles of the faithfull are but for a time, for they rise againby repentance, and after recouer themselues; as in Dauid and Peter and others.
Tim.
Why do ye say that beleeuers cannot fall from the grace of reconcilement?
Sil.
Because all others which are not true beleeuers may vtterly and for euer loose all grace, and beleeuers themselues may loose many graces and fruites of faith; but the grace of atonement with God, beeing once by true faith laid hold on, can neuer totally be lost, nor that faith wher by it is imbraced, because Gods louelove and couenant bee eternall.
Tim.
Nothing is vnchangeable but God, therefore grace is changeable and may be lost.
Sil.
Grace is double; first, a grace making vsus gracious and freely accepted with God: this is vnchangeable as God himselfe, for it is his free louelove and fauour. Secondly, a grace freely giuen; that is, eueryevery gift which floweth from his free fauour, as the grace of sanctification, of faith, repentance, hope, louelove, &c. These graces in themselues bee chāgeable, but being preserued of God by a second grace they be durable and lasting; to the grace of faith God addeth another guift of perseuerance, by which the former gift is kept also, 1 Pet. 1. 5.
Tim.
But Saul, Iudas and Esau, did wholy loose grace.
Sil.
The grace of reconcilement and true faith whereby it is receiued, they neuer lost, because they neuer had it: they lost onelyonly that they had, euen a generall illumination, and common gift of the spirit.
Tim.
But Solomon had the grace of reconcilement, for he was Gods child, yet he fell from that grace.
Sil.
It is true, he was the child of God, and he fell most grieuously, and did long lye in his sinne, but hee recouered his fall and was saued. For first, hee is of the Holy Ghost intituled the beloued of God, 2 Sam. 12. 24. 25. which was neuer affirmed of any reprobate. Secondly, hee was one of the penmen of the Scripture, euen an holy Prophet: and of al the holy Prophets, Christ saith they sitte downe in the kingdome of God, Luke 13. 28. Thirdly, he was a tipe of Christ, and so was neuer any reprobate. Fourthly Gods promise was made especially touching the person of Solomon; that howsoeuer his sinnes should be corrected with the rod of men, yet his mercies hee would neuer take from him, nor remoue his louing kindnesse, 2 Sam. 7. 14. 15. Fiftly, he was by repentance restored to God and to his Church, as appeareth both by the title of his booke, called Ecclesiastes, which is as much to say, as a person vnited againe to the Church vponupon his repentance done and published in the Church. And the argument of that Booke, which is a large condemning of those vanities and follies wherewith he had beene ouertaken, do fully witnesse his repentance; but none that repenteth can perish, Luke 13, 2. Therefore whatsoeuer else he lost by his fall, yet the grace of reconciliation with God, hee lost not.
Sil.
But the Apostle saith of such as taste the good word of God, and the power of the world to come, that they may fall away, Heb. 6, 5.
Silas.
True, such as taste only, that is, lightly & slenderly bee touched, may; but the true beleeuer which eateth, and digesteth, and receiueth the worde, cannot fall away.
Tim.
Yet the Apostle, Heb. 10, 26. saith of such as hauehave receyued the knowledge of the truth, that they may vtterly forsake God and renounce him.
Sil.
The Apostle speaketh of such as receiue the knowledge of the truth by their iudgement, and not by their affection, into the braine, and not into the heart.
Tim.
But Christ in the 13. of Mathew, saith of such as doe receiue the word with ioy, (which is an affection of the heart) that in time of temptation they fall away?
Silas.
The ioy there spoken of, is not the fruite of the spirit in a truely sanctified heart, reioycing in the sence of Gods peculiar louelove, vnderunder the hope of his glory, but a tickling of the minde, delighted with knowledge of new and strange things, which may be in an Hypocrite and be lost, but the other cannot be lost, for of it sayth Christ in Iohn 16, 22. it cannot be taken from vsus.
Tim.
Yet the Apostle, Heb. 10, 29. writeth of such as bee sanctified by the blood of Christ, that they may goe from God and perish?
Silas.
He speaketh of such a sanctification as standeth in profession, and not in power and practise. Secondly, he speaketh of a generall sanctification, which maketh a light and slender change, not of a speciall sanctification, which effectually and more throughly changeth & transformeth a man into the Image of God.
Tim.
But the true Beleeuers which are truly sanctified may sinne grieuously against Conscience, and thereby wholly loose Grace.
Silas.
All grieuous sinnes against Conscience, do not vtterly destroy and put out grace, but much weaken & slake the grace of God. These grieuous sins of Conscience be of two sorts. Some proceede of humaine infirmity, such as of Dauid, Peter, Salomon. Others arise of diabolicall malice, such as of Iudas, Cain, Esau; these doe destroy grace. But Gods children after their calling, cannot fall into such, for all their sins come either of ignorance or weakenesse, but not of malice and prophane contempt of God, and these alone do lay wast the conscience.
Tim.
What think ye of that Doctrine, which teacheth that one effectually called, may wholy through some grosse sin, loose grace, and fall from Christ, yet afterwards againe bee ioyned to him?
Silas.
This is vtterly vntrue, for as Christ being aliue from the dead, dieth no more but liueth eternally vntounto God; so likewise the life of grace in his members is perpetuall, and can no more returne to the death of sinne, then Iesus can returne to the graue, Rom. 6, 8, 9. for the life of grace must be the life of glory, therefore eternal and vnchangeable. Moreouer, if a Christian may so fall from Christ, as he shall neede to be engrafted and ioyned to him the second time; then also this new ingrafting must be sealed by a new baptisine, which is absurd and impious. For, as men are but once borne into this worlde, so they are but once borne anew, and are but once to hauehave the Sacrament of newe birth: and if there be any such extinction of Grace, how is the seed of new birth immortall, and his louelove vnchaungeable, and his … abides for euer.
Tim.
How … it the prodigall child (who is the picture of one that after grace of reconcilement, falleth from his obedience to God) is said, Luke 15. to bee lost and dead, being before a child.
Sil.
To this I answere, that it is a parable, and sure arguments cannot bee raysed from parables. Secondly, it is said of that child, that hee was lost and dead; and it is true, he was so in his fathers opinion, and in his owne seeming: so Gods children in their owne sence, and in the opinion of the Church their mother, they are lost: but truely and indeed they are not so.
Tim.
You holde then confidently that a man regenerate, which once truely beleeueth in Christ, can neuer be quite pluckt from grace?
Sil.
I doe confidently affirme and that for very good and vndeceiueable reasons and grounds, which I will rehearse in order. The first is from the authority of Scripture, Psal. 1. 6. The wicked and his wayes shall perish: but the Godly and his wayes shall be knowne and crowned. Psal. 37. 24. The righteous falleth and riseth againe, because the Lorde held vnderunder his hand. Psal. 125. 1. He that trusts in the Lord shall be like Mount Sion that cannot be remoued. Math. 24. 24. It is not possible that the elect should be deceiued. The second reason dependeth vponupon Gods election, vppon which the stablenes and firme stedfastnes of the faithfull is grounded as vponupon a most sure rock & mountain of brasse; as it may appeare by 2 Tim. 2. 19. where the Apostle hauing spoken of some Apostatates who were falne from God, he doeth comfort the weake minds of beleeuers with this resolution, that their standing is firme because of Gods election: which for the assurance and certainty of it is there likened to a soundation or seale, two thinges of greatest strength and validity. The third reason or ground, dependeth vponupon the free and vnchangeable couenant, which God hath striken with his elect: the tenour whereof is in Ieremy 31, 38 40. From whence I doe obserue, that the couenant of grace and saluation is eueryevery way sure and constant, both on Gods part who altereth not his good wil towards his: and also on our part, who shal hauehave no wil to depart from God. This reason may bee strengthened by the consideration ofQuisacit boons, … per … in bono. … et … dei timor in cordibus piorumvt dco …. Idem. … charitas Christi … sacit … rabiles Ambro. Sine muta. … dena dci. Hoc est … fider … nunquam … deturbatur. …. Gods infinit power an … truth, which maketh him able and carefull to performe vntounto the elect his most mercifull couenant. Rom. 4. 2. The fourth ground or reason is the intercession of Iesus Christ, who as hee prayed for Peter that his faith should not faile, Luke 22. 32. so in Iohn 17. 11, hec prayeth for all the Apostles, and all beleeuers, that they might continue in grace vntounto the end: and God the father will deny nothing to his Sonne, who is heard in all which hee prayeth for. The fift ground is from the nature of spirituall and sauing grace, which is not subiect to corruption, but is permanent: this may appeare by the wordes of our Sauiour, Iohn 16. 22. My ioy shall none take from you, also Iohn 14. 16. My spirit which I giuegive to you shall abide with you for euer; and Saint Peter in his first Epistle, 1, 23. calleth the seede whereof we are begotten anew, immortall seed: and S. Iohn saith it remaines in those which are born anew. Lastly, S. Paul sayeth, that the guifts of God areF. … est perpetua, … quoni am vera. Luthe rus. fides cocuti potest non … non … & …. without repentance, Rom. 11, 29. Nowe the reason why sauing grace doeth not corrupt and dye, is, because it is confirmed and preserued of GOD, Iude 1 5. Sixtly, the constancy of the louelove of God, who neuer … nor casteth out, such as once in louelove he imbraceth. Iohn 13. 1. Moreouer, the faithfull are committed of the Father to Christ to bee kept, who beeing stronger then all, none can plucke them out of his hands, Iohn 10, 18. Lastly, if any which once be truely Christs members, and Gods children could vtterly fall from God, both the power and truth, and will of God must bee called in question. The stablenesse of Gods children may be set foorth by these comparisons. First, of a tree planted by the waters side, whose fruit and leafe neuer fadeth, Psal. 1. 2. Secondly, of a Cedar tree in Libanon, which is a strong and lasting tree, Psal. 92, 12. Thirdly, of a high and firme mountaine, which is impregnable, not to be preuailed against, Psal. 125, 1. Lastly, of a house built vponupon a Rocke which standeth vnmoueable against all weather, Math. 7, 24.
Tim.
By what meanes bee the faithfull preserued in this estate of Grace?
Silas.
Especially by the Ministerie of the worde and Sacraments: also by priuate prayer and Meditations, also by conference and practise of the word.
Tim.
Will not this Doctrine breede securitie in Gods children?
Silas.
No, because the Scripture which teacheth their stedfastnesse, doth also teach that their owne care and watchfulnesse is required thereunto, as in that saying of Paul, Let him that standeth take heede least he fall, 1. Cor. 10, 12. 1 Iohn 5, 18.
Tim.
What profit is to be made of this Doctrine?
Silas.
First, an earnest desire to bee in such a permanent condition, as in earthly things wee couct the most dureable. Secondly, a great thankfulnesse to God, who hath set vsus in so firme an estate of happinesse. Thirdly, Gods Children may arme themselues with this doctrine against the dread of being vtterly forsaken. Fourthly, it will stirre vp a diligent heede and looking to our selues to continue in the vse of all good meanes.
Tim.
What is the fourth fruite of a iustifying Faith?
Sil.
Ioy vnderunder the hope of Gods glory. Secondly, Hope. Thirdly, the ioy which ariseth from hope of his glory.
Tim.
Doth God Communicate his glory vntounto his Saints?
Silas.
He doth so, as it is plaine by these wordes, and Rom. 8, 29. But whereas the Prophet Esay saith, he will not giuegive his glory to another, that is his essentiall Diuine glory, which is peculiar to himselfe as God; as to trust in him, to pray to him, this he will not giuegive to another: but his blessed glorie, of this his Children shall hauehave part, so far as they be capeable of it.
Tim.
In how many things doth this blessed glorie of Heauen consist?
Silas.
In three things: First, in remouall of all maner of miseries, from which the Children of God in heauen shall be as free as God the Father; for it is written, Reu. 14, 13. Blessed are they that die in the Lord, they rest from their labours, Reuel. 21, 4. All teares shall bee wiped from their eyes: also, There shall be no sorrow, nor cry, nor pain. Secondly, they shall be as free from sinne, as God himselfe is, for in the heauenly Citty no vncleane thing shall enter. Thirdly, they shall enioy the presence of all good in all perfection, and for euer.
Tim.
What is the glorie peculiar to the bodies and soules of Gods Children in heauen.
Sil.
Their bodies shall bee strong, immortall, incorruptible, beautifull, and bright as the Sunne, 1 Cor. 15, 41. Math. 13, 43. and their soules shall bee filled with the louelove of God, and of his Saints. For euerie glorified person shall raigne as a King, hauing a crowne of glorie set vponupon his head. Moreouer, this glory shal know neyther end nor measure, but is infinite both for continuance and degree. But their glory shall not be equall, all shall hauehave glorie (that is) heauenly glory, and most blessed glory, and all shall hauehave fulnesse of glorie; but all shall not hauehave equall glorie, there shall bee more or lesse, according to the measure and fruits of faith, as an hundred vessels cast into the sea, all shall be ful, but one may containe more then another.
Tim.
What do ye cal the hope of glory?
Silas.
A certaine expectation or looking for it to inioy it heereafter, as verily as though we had it already. For it may appeare by that which is written of it in this chapter, that there is great certainty in Christian hope, because the Apostle saith, That Hope maketh not ashamed, which it would doe were it doubtfull and might faile vsus.
Tim.
What ariseth of this Hope?
Silas.
Vnspeakable and glorious ioy of heart.
Tim.
What do ye cal this ioy, and how doth it differ from worldly ioy?
Silas.
This ioy is an holy affection of the heart, being made glad and chearefull vponupon this vndoubted trueth, that the time will come when all euill shall bee taken from vsus, and all good bestowed vponupon vsus in all perfection; that is, when we shall be glorified with God. This ioy doth differ from worldly ioy in sundrie and manie things. First, Christian ioy commeth from the spirit, the other from the flesh. Secondly, Christian ioy ariseth from the sence of heauenly blessings present, and hope of full blessednesse to come. But worldly ioy springeth from the hauing and presence of earthly and perishing good things of this life. Thirdly, christian ioy is lasting, worldly ioy is fading. Lastly, Christian ioy stirreth vp to the praises of God in whom they ioy; worldlie ioy … vp to the comendations of such worldly things and pleasures as men louelove and delight in. I et worldlinges striue to turne their carnall ioy, which is as the cracking of thornes short and vanishing, into spirituall ioy, which is alwayes lasting: and let the godly beware they change not their Christian ioy into worldlie, but learne more and more to ioy in Gods present louelove, and hope of his promised glory.