Commentary on Romans, Treatise · Chapter 8 · Dialogue 1
DIAL I.
Verse 1. Now then there is no condemnation to them that are in Christ Iesus, which walke not after the flesh, but after the Spirite?
Timotheus.
WHat is the summe and scope of this eight Chapter?
Silas.
It doth conclude the doctrine of iustification & sanctification of the faithfull through Christ, amplifying and applying it to their comfort, against temptations.
Tim.
What be the parts of this Chapter?
Silas.
Two: The first a doctrinall or exhortatory comfort against the secret corruption of nature, or against the remainder of sinne and corruption, still sticking and dwelling in the godly: for though sin remaines, yet it is not damnable to the godly. This part continueth vntounto the middle of verse 17. The second part containes a comfortable exhortation, patiently to suffer afflictions for the name of Christ, because their afflictions hauehave most equal and wholesome causes, and most healthful effects. This part continueth to the end of the Chapter.
Tim.
What is the summe of this first verse?
Silas.
It doth propound and set downe the comfort against dwelling-sinne, that albcit sinne doth abide in the godly, yet condemnation doth not abide, but is taken away. Secondly, a description of the godly negatiuely and affirmatiuely.
Tim.
How is this comfort limited?
Silas.
Two wayes: First, by the circumstance of time, and secondly, of the persons. It is declared by the circumstance of time thus: Now that wee are iustified by faith, and sanctified by the Spirite, there is no condemnation to vsus. Secondly, the persons to whom this comfort doth belong, are described by two conditions. First, that they are in Christ, and secondly, that they walke not after the flesh, but after the Spirite.
Tim.
But how doth this generall comfort belonging vntounto all the godly, depend vponupon the former Chapter, where Pauls particular conflict with sinne, and his complaint against it, was set out vntounto vsus, together with his thanksgiuing for his deliuerance from it by Christ?
Silas.
Indeed one would thinke that vponupon these premises he should hauehave inferred, there is no condemnation to me, but measuring all the godly by his owne sence & feeling, he doth enlarge the comfort, propounding it more generally thus; Now then there is no condemnatiō to such that are as I am. This sheweth that he sustained the person of all regenerate men, in the seauenth Chapter.
Tim.
It is now time that we come to expound the words: Tell vsus therefore what is meant by [Condemnation.]
Silas.
A damnatory sentence of the law, to wit; that eueryevery one is accursed that transgresseth it. Or thus more plainely, The sentence of God, the Iudge of the world, pronouncing guily, and adiudging to eternall death such as transgresse the law.
Tim.
What is meant by [no condemnation?]
Sil.
Full and perfect freedome from this damnatorie sentence and punishment of death; also that the godly that are thus freed from diuine condemnation and most dreadfull destruction, are also accepted for righteous, and worthie of eternall saluation through Iesus Christ: nay there is not onelyonly no condemnation, but certaine saluation vntounto such. This may be collected to be the sence of these words, thus: Where there is no condemnation, there is no wrath; where there is no wrath, there is grace; where there grace, there is neither sin nor death; and where death is chased away, there must needs be life and saluation.
Tim.
What is that we are to learne from hence for our profit and …?
Silas.
First, we learne here a difference betweene the doctrine of the law and the Gospell, and al other doctrines whatsoeuer; which appeares herein, that this doctrine of comfort can bee fetched and drawne from none other but from the doctrine of the Gospell. Secondly, it is a comfort that exceeds all other comforts, to be exempted from condemnation and the wrath of God, without the which men were in farre worser case then the bruite beastes, because they liue securely without feare: wheras men if they be without this comfort, that they shall not bee condemned, cannot but all their life long, liue in a continuall feare of condemnation, which must needs disquiet their hearts, and rob them of al true contentment, & rest in their soules. This comfort may be set forth by the comparison of a fellon or traitor, which hauehave great comfort and quietnesse of mind, being by the kings gracious pardon freed from deserued and sentenced death; and of other malefactours liuing in dayly expectation of death, to which they are adiudged without hope of pardon.
Tim.
To whome may this comfort be most effectuall?
Silas.
Though it be very ioyfull newes to all beleeuers, that they shall not be condemned, yet this comfort should be most effectuall to the godly poore; because amidst many worldly wants and miseries which trouble them, it may and should excedingly ioy their heartes to thinke vppon, what great good thinges they hauehave by Christ, as forgiuenesse of all sinnes, freedome from all punishment of sinne, from Gods anger and hell fire; yea and more then this, euen perfect righteousnes and eternall life: of which things the least is more worth then a whole world; and therefore whosoeuer cannot reioyce in these thinges (whatsoeuer their worldly crosses be) it argueth deepe vnthanksulnesse, and is a signe of vnbeleefe. Finally, touching the godly rich, they are to be admonished here, that they are more to cheere themselues with the comfort of this freedome, then with all their wealth and worship.
Tim.
But seeing none shall hauehave this comfort, but such as are in Christ, and walke after the spirit, tel vsus what it is to be in Christ?
Silas.
To be knit and ioyned vntounto him through faith, as members be to the head, or as branches be to the vine.
Tim.
What are we to learne from hence?
Silas.
First, that none saue the faithfull are capable of the former comfort, because onelyonly they are in Christ; therfore howsoeuer hypocrites and other wicked men, yea & prophane men and Atheists, do lay claime to this comfort, yet it doeth not at all belong vntounto them, because they are out of Christ. Secondly, wee cannot be partakers of any benefit by Christ, except first we be in Christ, as the members must be one with the head, and the branches with the vine, ere they can draw any life from them. Thirdly, such as beleeue in Christ and abide in this faith, may be sure and certaine to be saued: the reasons hereof bee, first because eueryevery beleeuer is iustified and is freed from the guiltinesse of his sinnes, and therefore must needs be saued. Secondly, hee is one with Christ, in whome there is nothing but righteousnesse and life, therefore he is free from sinne and damnation.
Tim.
Yea but though hee is freed from sinnes past and the punishment of them, yet eueryevery beleeuer by his dayly sins, makes himselfe worthy and guilty of death?
Silas.
True beleeuers neede not feare, neither sins past, present, nor to come; for this vniuersall negatiue particle (No) excludes all sinnes, the beleeuer being iustified from sins past, sinnes present are pardoned, and sinnes to come shall not be imputed; therefore he needs feare no destruction.
Tim.
Will not this doctrine make men secure and carelesse?
Silas.
This doctrine shakes out of mens heartes the feare of condemnation, and therefore in that behalfe they may bee spiritually secure: but it nourisheth the feare of God, beeing an enemy to carnail security, Psalme 130, 4. Rom. 12, 1, 2.
Tim.
Yea but we cannot be so certaine of our saluation as S. Paul, who had his certainty by speciall reuelation.
Silas.
This is not so; for first Paul speakes not here of his owne particular assurance, but giues a generall comfort common to all the faithfull; therefore he writeth not, there is no condemnation to mee, but, to them. Secondly, the signes and tokens of this comfort, to wit, to bee in Christ, and to walke after the Spirit, are common with Paul to all other true Christians, verse 1. Therefore the certainty of saluation, and the comfort from thence must needes be common.
Tim.
Yea but it is no where written that thou art in Christ, and that thou shalt not be condemned, and it is the doctrine of Protestants to beleeue no more then is written, and therefore no man can be assured to be saued.
Silas.
When wee teach that no more is to be beleeued then is written, it is to be vnderstood of vniuersall doctrin and generall points of sauing trueth, to which wee are not bound to giuegive credit, nor can we firmly assent vntounto them, vnlesse wee finde them in the written word, which is the onelyonly sufficient perfect rule of faith and manners, Iohn 5. 29. and 21, 24. and 2 Tim. 3, 16. Secondly, wee affirme and hold, that the certainty of eueryevery mans owne saluation is written in the fleshy tables of his heart, by the finger of the Holy Ghost: for as this vniuersal trieth, that there is no condemnation to such as are in Christ, is written in the word; so this particular assumption of the faithfull: but I beleeue and am in Iesus Christ, is written in his owne heart by the Spirit, which alwayes togither with Faith, workes and engenders a feeling and testimonie of his owne Faith, whereby he knowes he is a beleeuing person. 2 Cor. 13, 5. 2 Timoth, 1, 12. Marke 9, 24. all which places shew, that a man hath in himselfe a witnesse of his owne Faith.
Now wee are bound no lesse certainely to beleeue the inward particular witnesse, written by the Spirite, in the hearts and consciences of ieuery faithfull person, then that outwarde vniuersall testimony which is written in the word: for both these testimonies come from one Spirit, and the sence of faith, is as firme as an article of faith.
Tim.
Yea, but this singular Faith, what is it else but a singular presumption? For how common is it for eueryevery euill liuer to say, I trust to be saued?
Silas.
It is verie true, that such as hauehave no faith and so be not in Christ, if they say they trust to bee saued, it is presumption: but for a truely faithfull man to beleeue, and to say it, is no presumption but dutie, and godly submission to him that commands to beleeue in his Sonne.
Tim.
But how shall we bee able to know the presumption of the Flesh, from the assurance of faith, they be so like the one to the other?
Sil.
By this marke, which the Apostle himselfe giues vsus, that such as hauehave Faith and be in Christ, walke after the Spirit, that is, by the Spirit they do mortifie the flesh, and the workes thereof.
Tim.
What other instructions ariseth there hence?
Silas.
It teacheth vsus the exceeding priuiledge of a true Christian beleeuer, in that he is freed from all feare of condemnation, and eternall punnishment in Hell fire.
Tim.
But tell vsus whether it may be knowne who they are that are knit to Christ by faith?
Silas.
Yes, it may surely be knowne though not to others, yet to themselues, for otherwise this freedome & priuiledge from condemnation, could bee no ground or matter at all of any comfort. Secondly, the taking of an elect soule out of Adam, and the corruption of nature, to graft it into Christ, is not such a sleight worke, but that it may be knowne and percciued of him in whom it is wrought, being a person come to yeares and discretion. For it is the opening the eyes of the blinde, the quickening of the dead, the translating from darkenesse to light, the healing of the withcrcd hand, the making of the lame to walke, the setting at liberty, him that was in prison. All which, shewes this work to be both mighty and manifcst.
Tim.
Seeing you say that he that is in Christ by faith may know that hee is so, declare vntounto vsus by what meanes hee may know it?
Silas.
By two meanes: First, eueryevery true beleeuer hath with his faith a gift and power from Gods Spirite, wherby he vnderstandeth and seeth his owne faith, as one that sees, or feeles, or walkes, knowes infallibly that he doth these things. Besides it is written, that by the Spirit we know the things that are giuen vsus of God, 1. Cor. 2, 12. Where-vntounto adde the example of the man, Marke, 9, 24. and of Paul, 2. Tim. 1, 12. excepting the time of some great fals, or strong temptations, or the instant of a mans new birth, when this knowledge of a mans owne faith is not so cleare. Secondly, eueryevery true beleeuer may know it by the proper and peculiar fruite of a true faith; to wit, by an holy and vpright conuersation, which is called heere the not walking after the flesh, but after the Spirite. For as the Sunne is perceiued by his heate and light, and the goodnes of a tree is knowne by the fruite, and a liuing man by his motion, speech, and actions; so a beleeuing Christian is discerned to be such a one, by his godly and religious life. Therefore are we exhorted by Peter to make our calling & electiō sure by good works, 2. Pet. 1. 10. For howsoeuer faith go alone in the apprehending Christ, and in the matter of our saluation by him, yet in our conuersation it is not alone, but accompanied with good workes, as tokens and signes to make it knowne. Therefore seeing a faithfull person cannot bee condemned and perish, and eueryevery such an one hath good meanes whereby to know his owne faith. Heerevpon it followes necessarily, that eueryevery faithfull person may assuredly know he shall be saued.
Tim.
Let vsus heare what profit and vse wee are to make of this trueth?
Silas.
It doeth conuict the Papists, who teach that the faithful in this life can hauehave no ordinarie certainty of Gods grace, and their owne saluation by their faith. For thus they write in the … hemish Testament, that it is a most dā nable false illusion and presumption, to say that a particular man can say, that he is assured insallibly that himselfe is iustified, and hath certaine knowledge of his owne predestination: they allow a certaine knowledge by speciall reuelation and probable perswasion by hope.
Tim.
What harme and inconuenience will follow this incertainty and doubting of saluation?
Silas.
The ouerthrow of all Christianity and Religion. For except we be sure of grace & free louelove to vsus in Christ for our saluation, we cannot louelove him, nor hope in him, nor pray to him, nor obey him, nor be thankfull to him, nor do any other good worke but in hyprocrisie, 1. Iohn. 4, 19. Rom. 5, 2, 3, 10. Secondly, this doctrine of incertainty and doubting of saluation, shakes the sufficiency and persection of Christs merites, destroyes the truth and constancy of Gods promise, & weakeneth the testimony of the holy Spirite witnessing to the faithfull that they are Gods Children. Rom. 8, 16.
Tim.
Yea, but they which are now in Christ and doe beleeuē, are not sure to perseuere to the end?
Silas.
Yes, he that is once in Christ, shall euer bee in him. A member of Sathan, may become a member of Christ; but a member of Christ can neuer bee the member of Sahtan: for none can plucke them from Christ, Iohn 10, 28. Who also prayeth for our perseuerance, Ioh. 17, 11.
Tim.
What other profite is to bee made of this former trueth, touching the certainety of Saluation beleeued in?
Silas.
In all terrors of Conscience and conflictes with sinne, it ministreth no small comfort to the godlye, to know and be assured, that their saluation standes firme and immooueable. Lastly, heere are all men admonished howe to iudge and discerne of their owne faith, whether they bee true beleeuers, and such personnes as shall not bee condemned; which may bee done by the second condition heereunto added and annexed, to wit; if hee walke not after the Flesh, but after the Spirite.
Tim.
What is heere meant by walking?
Silas.
Liuing, or ordering and disposing our life and actions.
Tim.
What is heere meant by Flesh, and by Spirit?
Silas.
By Flesh, is meant that vicious quality of sinne, or corruption of Nature, with the blinde and wicked motions thereof: and by Spirit, is meant that qualitie of holinesse created, and working in vsus by the Spirit of God, by a Metanomie of the cause for the effect.
Tim.
Shew vsus now who may be sayde to vvalke after the Flesh?
Silas.
Not they which hauehave corruption of nature and sinnefull motions, (for these be in euerie godly person,) but they which in their liuing and ordering of their life and conuersation, doe follow these sinnefull motions and lustes, as their guides and Leaders: so thinking, speaking, and dooing, as their owne carnall blinde reason, and corrupt affections, leadeth, directeth, and gouerneth them. This is to walke after the flesh, to set ones course by the counsell and direction of his corrupt reason and wit.
Tim.
May not a man walke after the flesh, whose Workes are outwardly good and honest, as when hee prayes, heares the word, giues thankes, reproues sin, bestowes almes, giues counsell, &c?
Silas.
It is very true: hee that doth these things, and other good things, and doth them often and continually, yet may be a person that doth walke after the flesh; if he do them out of a corrupt carnall minde, and vnpure conscience, seeking to please himselfe and other men, being carried with his owne profite or praise, and not seeking Gods glory; Finally, doing them rather of custom, then of conscience and obedience to Gods commandement.
Tim.
Then tell vsus how many sortes there bee of them that walke after the flesh?
Silas.
Two sorts: the first be they, which are wicked and open sinners, hauing cast off the reuerence of God, and shame of man, as Drunkards, common swearers, periured persons, adulterers, common lyers, couetous, railers, contentious persons, and the like. The second sort be Hypocrites, which cloake their actions and life with appearance and shew of faith, obedience of the worde, good conscience, and the spirit of God: yet in trueth, they are voide of all these; and hauehave no other leader, guide, or ground of their life and doings, but their own ignorant minds and false hearts, being wholly carried with bye and fleshly respects and worldly gaine.
Tim.
GiueGive vsus some plaine markes, whereby they that in this sort walke after the flesh, may perceiue it in themselues that it is so?
Sil.
First, that they vse not to take counsell of Gods word, to make it their rule of eueryevery particular action of their life, Psal. 119, 9. Secondly, they neuer looke vponupon their patterne and example Christ Iesus, how he spake & did, that they may do the like, 1 Iohn 2, 5. Iohn 10, 27. Thirdly, they do not by prayer lift vppe their hearts to God, to gouerne them in their counsels, speeches, and deeds, 1. Thes. 5, 17. Nehem. 2, 4. Fourthly, when they hauehave spoken or done any good thing, they doe not returne the praise of it to God, 1. Cor. 10, 31. Lastly, they are not resolued to suffer reproach and wrong, for their profession and well doing, Mat, 10, 37. Luke, 14, 27.
Tim.
Now shew vsus who may be said to walke after the Spirite?
Silas.
Not they who hauehave some good desires and deeds, but they whose course of life and actions for the tenour of them, are euermore constantly ruled by the motion of Gods Spirit, which they follow as their guide and leader: as it is not a faire day, wherein the Sunne shineth now and then, if there be foule weather in the rest.
Tim.
May not a man slippe and trip in his way sometimes, yea stumble and fall, and yet be saide to walke after the Spirit?
Silas.
It is right so, because a spirituall or godly conuersation, must not be iudged of by one or a few actions; but by the tenour of it, and as it holds, and is for the most and greatest part: otherwise none should be said, to walke after the Spirite, because there is none that liues and sinneth not.
Tim.
What be the sortes of them that walke after the Spirite?
Sil.
Two: Some strong, as Abraham, Dauid, &c. some weake, as the Apostles of Christ were before the ascension of the Lord.
Tim.
What be the markes of one that walkes after the Spirite?
Silas.
These two: First, an earnest desire both to know, and to walke in the good way. Secondly, a sincere sorrow for his failing and fals, and arising by repentance, and the contrary to these fiue before mentioned.
Tim.
What profit comes there of these things?
Silas.
First, it reprooues such as boast that they are in Christ, and yet shewe the contrary by their walking after the flesh. Secondly, it assureth them that walke after the Spirite, that they are the very members of Christ. Finally, it teacheth all men, that sanctification of the spirite, is an vnseparable companion, and fruite of our iustification by faith: moisture and water, heate and fire, light and Sun, are not more firmely vnited then faith and holinesse.