Exposition of Romans 8-11, Chapter 8 · Verse 18
VERSE 18. For I reckon that the ſuffrings of this preſent time, are not worthy of the glorie to be reuealed in vsus.
IN this Verſe is another Argument of Comfort, from the excellency of the glory ſpoken of in the verſe before, and it is brought in by an Occupation, thus. You ſay we ſhall bee glorified, but in the meane time, who is able to beare the troubles that doe befall? Paul anſweres, that The troubles of this preſent time are not worthy of that glorie to be reuealed.
For I reckon. This word is not to bee referred to opinion, which is vncertaine and doubtfull; but to aſſuredneſſe and certainty: And is a metaphor taken from ſuch, as caſting account, finde the true totall ſumme. As if he ſhould ſay, I hauehave caſt vp the Croſſe, with all the incumbrances of it.
That the afflictions of this preſent time: Not excluding time paſt, and to come, but ſpoken, as Time is referred to Eternitie.
Are not worthy. The word properly ſignifieth that part of the ballance which goeth down, the things therein drawing the beame: As if hee ſhould ſay, If the troubles of this life be weyed with the glorie to come, they will be but light in compariſon.
Of the glorie. That is, Eternall happineſſe, ſo called, becauſe glorie is moſt of all coueted of all mortall men.
To be reuealed. It is reuealed, and it is to be reuealed. That is the firſt fruite of this.
In vsus. That is, our bodies and ſoules.
The excellency of this glory is declared by a compariſon of vnequals, where from the leſſe, this glorie is aduanced.
In the Compariſon there are three things. Firſt, the things compared. Secondly, the Iſſue. Thirdly, the Proofe.
The things are two, firſt, Paſſions; and ſecondly, Eternall life. Suffrings amplified, from their ſhort continuance of this preſent time. Eternall life amplified; firſt, from the name, Glorie. Secondly, from the manner, To be reuealed. Thirdly, from the ſubiects, in VsUs.
Secondly, the Iſſue. Theſe are ſo compared, that the preeminence is giuen to Eternall life. Theſe paſſions are baſe, that life is glorious. Theſe are ſhort: That is Eternall.
Thirdly, the Proofe: from his Experience, I count, reckon, determine.
doctrine The glorie to come doth eueryevery way ſurmount the preſent afflictions, 2. Cor. 4.17.
Ʋſe 1.Popiſh merit of condignitie is here confuted. There muſt be a proportion between the merit and the Reward: becauſe the Recompence of Merit is an action of Iuſtice: and Iuſtice is a certaine equality. If therefore there be no equality, then ſuffrings merit not: and if not Martyrdome, then no other vertue.
Glory followeth the Croſſe, but not for the merit of it: but for the free promiſe of God.
The Papiſts anſwere, that ſuffrings in themſelues are not worthy, but as they proceed from Grace and Charity: Chriſt hauing merited this honour for them, that they ſhould bee meritorious.
Wee deny ſuffrings to merit, (as they proceed from Charity) from this Text; for Paul ſpeakes of ſuch ſuffrings, vnleſſe wee would ſay that the Regenerate are without Grace and Charity, or that hee goes about to comfort ſuch. Their diſtinction takes away Pauls argument: who comforts the Regenerate againſt the bitterneſſe of the Croſſe, which is as well when it proceeds from Charity, as when not. Wee deny alſo that Chriſt purchaſed this Grace to our ſuffrings, that they ſhould merit.
No maruell, if the Papiſts differ in this from vsus: when they differ from themſelues. Ornelius Cornelij a lapide, in locum.For they affirme ſuch a power to be in ſuffrings to bring forth glory, as in ſeed to bring forth fruit: and yet they ſay that the condignity of ſuffrings is not Naturall, but Morall: when as ſeed not Morally, but Naturally brings forth. Beſides, they agree not whether this Merit bee onelyonly for the dignity of the Worke, or onelyonly for the promiſe of GOD, or partly for the Worke, partly for the Promiſe, or whether according to diſtributiue or commutatiue Iuſtice.
Ʋſe 2.The Croſſe is a ſigne thou art a Co-heyre with Chriſt: it is a ſuffring with Him. It is a way to Glory. Yea, it is not worthy of the glory following. Though the Croſſe bee bitter, yet it is but ſhort. A little draught, and the Sugar is ready. A little ſtorme as one cNubecula cito tranſitura. Athā.ſaid of Iulians perſecution: and an eternall Calme followeth. And becauſe ſhort, therefore to be accounted tolerable, though great. dOmnia breuia tolerabilia eſſe debent, etiamſi magna ſint. Cicero.Beſides the ſhortnes, infinite glory followes. So much glory; that if a man could fulfill all Obedience, and ſuffer Hell torments, yet hee could not deſerue it.
The diſeaſed man endures cutting, ſearing, for a ſhort vſe of a miſerable life. Shall we refuſe to ſuffer any thing for that glory? Many Heathens hauehave ſuffred great things for a little vaine approbation of the vulgar. What would they hauehave done for this glory, if they had known it? If they ſo much for a ſhadow, what ought wee for the ſubſtance? Doſt thou whine and lament? Al that thou ſuffreſt, is not worthy to bee named on that day that this glory is ſpoken of. Remember this glory and be comforted. So Moſes and Chriſt did: Heb. 11.25,26. Heb. 12.2.and for this cauſe he ſhewed Stephen his glory at his ſtoning.Acts 7.55.
What therefore if the world ſpeake ill of thee, and perſecute thee? What is a word or two to that glorie? Nay, what is a few drops of bloud to the Kingdome of Heauen? O happie change.
Wouldeſt thou hauehave this Glory without ſuffring? Hee is too nice that would here reioyce with the world, and after raigne with Chriſt. Few there are, who, if God ſhould bring his fanne, would bee ready to ſuffer. My reaſon is, becauſe there are ſo many which will not be perſwaded to leaue their ſinnes. I will neuer belieue that he will leaue his life for Chriſt, that will not leaue his ſinnes at his commandement.
Vſe 3.The godly man hath his ſuffrings heere, his glory afterward. If in this life onelyonly we had hope, we were of all men moſt miſerable. 1. Cor. 15.The Motto of the Children of God, is Spero meliora. We are not deſtitute of comfort euen here, bleſſed be God: but this is nothing to that which is to be reuealed.
Marke the end, and thou ſhalt ſee what difference is betweene the wicked and the Godly. Pſal. 37.37.The end of the iuſt is peace. So on the contrary, the end of the wicked is fearefull. Lazarus ended his miſeries in Abrahams boſome; and Diues his pleaſures in hell torments. Conſider wiſely the difference betweene a moment of ſorrow here, and eternall happineſſe in Heauen; and a moment of pleaſure heene, and eternall torments in hell.