Commentary on Romans, Treatise · Chapter 8 · Dialogue 17
DIAL. XVII.
Verse 17. last part. If so be that wee suffer with him, that we may also be glorified with him.
Tim.
VVHat doth this text containe?
Silas.
At this Text the second parte of the Chapter beginneth concerning consolation vntounto such as are vnderunder the Crosse, and suffer for Christ. Hitherto hath continued the first part of the chap ter, wherein blessed Paul hath ministred comforte to the faithfull, against the remainder of their sinfull corruption, and earnestly exhorted them to the diligent mortification of all their sinfull lustes and corruptions, not to beare with these, though they feare no condemnation from them. Now the Apostle vseth a transition, passing forwards to that part of the Chapter which strengthneth the Saints against the bitternesse of the Crosse, and exhorteth them to be constant in the bearing of it, without fainting or being weary in their minds.
Tim.
How doe these words depend vponupon the matter contained in the verse going before?
Silas.
Hee had saide a little before that the sonnes of God are sure for euer to liue in heauenly glory, now he proueth it by a fresh and new reason, taken from the vse of afflictions, that the beleeuing Romanes and other the sons of God shall be inheritors, because they hauehave taken vp their Crosse. This reason may bee framed two waies, and both very good. First, by inferring the cōsequence or that which comes after, by an antecedent, which necessarily goeth before, as thus: They which shall be glorified in Heauen must suffer afflictions heere for Christ: But yee Romanes which are the sonnes of God, doe suffer afflictions for Christ; ye are therefore sure to be glorified with him. The strength of this reason dependeth vponupon the authority of the worde of God affirming that such as dye with Christ, shall raigne with him, and that such as suffer with him shall bee glorified with him, 2. Tim. 2, 12. Which is the selfe same thing, which is here saide in our text, if (with that great learned man) Peter Martyr, wee reade (as wee may) for these words (if so be,) seeing that or because. The second way how this reason may be framed, is by a reasoning frō the lesse vntounto the greater, after this fashion. If ye bee partakers with Christ in his Crosse and in his sufferings, yee shall much more be partakers with him in his kingdome and glory. Thus Chrysostom gathereth the argument.
Tim.
Tell vsus now the sum of this sentence.
Sil.
It is thus much: that so many as are vouchsafed this mercy, valiantly to endure tribulation for the Gospell, thereby they may bee well assured, that they shall inherit eternall glory; God meanes to crowne all such as take vp the Crosse.
Tim.
What Instructions are we to learne from hence?
Sil.
Two: First, it doth admonish vsus what the condition & state of the Children of God is in this life, is namely this, that that way which Christ passed from this life into his glory, by the same way must they passe this life vntounto glory, euen by tribulations and afflictions; whereof there is very plentifull proofe in many places of the Scripture, as Math. 10, 37. Luke 14, 26. Acts 14. 22. 2 Tim. 3, 12. Heb. 12, 5, 6. The causes why Gods will is to hauehave it so, are sundry and many, but these are the chiefe. First for the triall of their Faith in God, and also of their loueloveThe ends and vses of the Crosse. … Rom. 5, 3, 4. towards God, 1 Pet. 1, 7. Iames 1, 3. Secondly, for exercise and encrease of their experience patience, hope, &c. Rom. 5, 3, 4. Thirdly, for the mortification and beating downe of their rebellious stubborne nature, which had neede to be suppressed and tamed by the meanes of afflictions. Fourthly, for the weaning and pulling theyr hearts from the immoderate louing of earthlie thinges. Fiftly, to humble their hearts before God, and to stirre them vp vntounto a more feruent prayer, Iob 33, 16, 17, 18. Sixtly, that God may hauehave a better occasion to manifest his great power and goodnesse in strengthning their infirmities, 2 Cor. 12. 9. and in deliuering them out of all their troubles. Lastly, the more certainly to confirme their minds in a perswasion of hauing eternal life by like nesse and conformity vntounto Christ in his sufferings, Rom. 8, 29.
Tim.
What vse and profit are wee to make now vntounto our selues, touching the state of Gods children?
Silas.
First it controlleth and conuicteth them of error, that thinke and teach that the children of God may fall from the grace of adoption; for that grace of God which adopteth them, so supporteth and strengtheneth their will, that they sticke and holde close to him, in most dangerous afflictions, vntill they be glorified of him in Heauen. Secondly, it reproueth such Christians as… posuere dy, … laborem: virtutis via … angusta porta. neuer hauehave a thought of this condition, and yet thinke they may be very good Christians: much more such as to auoid afflictions will make ship-wracke of a good conscience, soothing up other men in their sinnes and seruing the time, that they may liue quietly & safely. Thirdly, it admonisheth al true Christians before hand to prepare their soules for the day of afflictions, after the commandement of Christ, and according to the example of a wise builder, and prouident King, as in Luke, 14, 28, 31. Lastly, it serues to comfort all such as doe, or heereafter shall suffer any affliction in worde or deede, for the name of Christ; because they are in such an estate as God hath allotted his owne Children, whom he purposeth to glorifie in heauen euerlastingly.
Tim.
What is the second instruction we learne from hence?
Silas.
It doth giuegive vsus a double consolation against the sharpnesse of the crosse and afflictions: the former is from the communion of Christs sufferings; Christians suffer not alone, but they suffer with Christ, and Christ with them: which surely is no small comfort, to hauehave Christ a companion and fellow in our sufferings, as it were to beare vp an end of the Crosse; nay which is more, euen to suffer in vsus, accounting all that cruelty which is done to his members, to bee done to him-selfe, as Acts, 9, 4. Saul, Saul, why persecutest thou me? and Mat. 25, 40.
Tim.
But how may a Christian be certified that in his owne sufferings he suffers with Christ?
Silas.
By these two things: First, if we suffer with the same affection that Christ suffered with, that is, of obedience to the will of our heauenly Father, Mat. 26, 39. page missing afflictions, because how sharp soeuer they be, yet they cannot bee long; for they cannot continue longer then the space of this present life, and the dayes of our life are but few, and our time but short, euen as a spanne long, or as a watch in the night. Now all short things though they bee great, yet are more tolerable, because they are short.
Tim.
What vse is there to be made of this instruction?
Silas.
It doth not onelyonly encourage Christians which do continue in afflictions, but it doeth reproue such as faint before the ende of this life: these persons to auoide a momentany and light crosse, do loose an immortall waight of glory.
Tim.
What is signified by this, that hee sayeth [they are not worthy?]
Silas.
That is to say, they are not equall, or of so much moment and waight, as to bee compared with heauenly glory: it is a speech borrowed from thinges put into the balance to bee waighed therein; amongst which, those which be heauiest, draw to their side the balance with their waight. So then the meaning is, that afflictions and glory being put togither, as it were in a balance, afflictions would be found to be too light, and to come farre short in worth and price, vntounto that glory which is to come.
Tim.
In what things are afflictions vnequall to glory?
Silas.
In two things, both in quantity and quality; firstQuality. they be vnequall in quality, because afflictions are but bitter troubles here on earth, before the world: but our glory is a heauenly blessed estate before God. Secondly, afflictions bee sharpe euils which wee feele with griefe: but the glory not onelyonly swallowes vp the euill and the griefe: but filleth vsus with all good things most perfectly. TheyQuantity. be also vnequal in quantity, both for number, for measure, and for continuance; for our afflictions are fewe, but the ioyes of heauen are innumerable, more then the starres in the heauen. Also afflictions are but light, but there is a waight of glory which is vnmeasurable. Lastly, afflictions are but short and momentary, but the glory is eternall, euen for euer and euer, and to last so long as God doth last.
Tim.
Why is it sayd of this glory, that it shall be reuealed, and not that it is reuealed?
Silas.
Because the godly now doe see it and enioy it but in part, whereas it shall bee manifested, and possessed perfectly in the end of the world; vntounto which the future tense hath respect.
Tim.
What doctrine are we to learne from these words, being thus expounded?
Silas.
The doctrine is this; all the afflictions which the4 Doctrine. godly doe or can suffer in this world, are vnworthy to beeReasons. compared to the glory of heauen, the reasons here of bee; because there is no comparison between a thing finite and a thing infinite. Secondly, because the afflictions which be suffered, are not incomprehensible, as is the glory which the Saintes shall enioy; which made one of the Fathers to say, If I could perfourme all thinges, and suffer all the euils which euer any man did, yet all this could not make mee worthy of heauenly glory, Origen.
Tim.
What vse and profit is to be made of this doctrine to our selues?
Silas.
First of all it doth conuict the Papists of errour,5 Vse. in that they teach that our sufferings for Christ doe deserue heauenly glory: for this is quite against these words of Scripture, which say that afflictions are not woorthy of the glory; also they cannot deserue by merit the glory, because there is no proportion betweene affliction and glory, but betweene merit and reward giuen to merite, there must be a proportion; for the recompence of a merit is an act or worke of iustice (saith Thomas Aquinas,) but iustice is equality, therefore no merite, where there is vnequality. Secondly, from hence also is ouerthrowne, the Popish errour of meriting by good workes done after grace, because to suffer with Christ is a worke of more excellent vertue, then to do good things; therefore if our sufferings deserue nothing, our doings deserue lesse. Moreouer, here is consolation to such as nowe are, or euer shall be vnderunder the Crosse for Christs or the Gospels sake, to make them cheerefull to beare little euils, vnderunder hope of a greater good; as Marriners which in a tempest doe cast away their goods to saue their liues, and as heathen men spent their liues for earthly glory and reputation sake: how much more would this bee done for celestiall glory?
Tim.
Yea, but some beleeuing afflicted Christians might say to Paul, We hauehave suffered much and long, but we see in stead of glory, more and more shame.
Silas.
Yet we must possesse our soules with patience, for the glory shall fully be reuealed: now our life is hid with Christ, but when Christ shall appeare, we shall appeare with him in glory; the whilest we are not vtterly voyd of celestiall glory. For we beleeue the promise of it by faith, and possesse it after a sort by hope, and hauehave the beginnings or first fruites therof, in the gifts of sanctification; which is glorification inchoatiuely, as glorification is sanctification absolutely and most perfectly.