Commentary on Romans, Treatise · Chapter 8 · Dialogue 25
DIAL. XXV.
Verse 28. Also wee knowe that all thinges works together for the best vntounto them that louelove God, euen vntounto them that are called of his purpose.
Tim.
VV Hat is the drift of this text?Drift.
Silas.
It teacheth a newe comfort to those whichsuffer afflictions for Iesus Christ: it is drawn from the effects which follow afflictions, which are not to bee hinderances, but rather furtherances of ourSumme. saluation. The argument may be thus framed: Christians are bound patiently to beare that which is helpful to their saluation; but afflictions are so; therfore they must patiently be borne.
Tim.
By what reasons is it proued that afflictions profit vntounto saluation such as suffer them?
Silas.
First, by a reason taken from the generall to the speciall thus. All things serue to the saluation of the faithfull,Order or me thod. therefore afflictions serue also vntounto their saluation. Secondly, this is proued by the testimony of all the godly, [we know.] Moreouer in this text, be contained the persons to whome these crosses are profitable, they are described by two markes: first, that they are such as louelove God; secondly, they are such as are called of his purpose. This pointeth to the high soueraigne cause, the which moketh afflictions to bee behoouefull for Gods children; namely his eternall counsell, the degrees whereof distinctly are laid downe in the verses following.
Tim.
Now come to the words, and tell me how we may know that afflictions shall do vsus so much good?Interpretation.
Sil.
Three wayes, first by scripture, Psal. 34. 19. and 50. 15. and 119. Secondly, by experience of Abraham, Noah, The word (know) is set against opinion or doubting.and the rest of the godly, who all took great good by their afflictions. And lastly by reason, because the faithfull being Gods childeren, therefore afflictions must not destroy them, but onelyonly serue for chastisements to reforme them.
Tim.
What is the instruction that wee are to take from hence?
Silas.
This, that all the godly are assured, that the end1. Doctrine. of all their troubles and crosses shall bee happinesse; it is not so with the wicked, who cannot know that the end of their aduersity, or prosperity shall be good: and therefore they hauehave neither sound ioy in the one, nor constant patience in the other; whereas the godly bee cheerefull vnderunder the crosse, because they doubt not but that it will be peace at the last. This trueth may be set forth by the comparison of a comedy, of which the spectators knowe that theSimilitude. end will be ioyful, though the beginning be troublesome; and such is the estate of true Christians. Also by the comparison of a tragedy, of which the beholders are sure, that though the beginning be pleasant, yet the end will bee lamentable; and such is the estate of the vngodly.
Tim.
What vse of this poynt?
Silas.
First, it confutes the Papists, who teach that men cannot be sure to bee saued, because they cannot bee sureVse. that they shall stand fast in afflictions. Secondly, it serues to comfort the faithful, and make their afflictions the more easie, seeing it is certaine vntounto them, that not onelyonly no harme, but much good will come to them in the end. And it is great reason that men should beare that quietly, which they know will be for their own good at last: as Merchants abide great hazzard, so doe Souldiours too, vponupon an vnassured commodity and victory.
Tim.
What is meant by, all things?
Silas.
It containes whatsoeuer may happen to a man prosperously or otherwise, & whatsoeuer is within him or without him, either good or euill, all Angels, all Diuels, all men wicked and righteous, al gifts of body and, mind, & al defects of both shall returne vntounto the good ofInter hoec omnia etiam eaquoe nibil sunt numerantur. Gods Children: yea Augustine stretcheth it so far, as to the very sins of the godly; after the committing whereof, men become more humble and warie. Which yet isBernard. not the proper meaning of this place, because it doeth particularly treate of afflictions, and of the crosse, and… humiliores reddunt & doctiores. Aug. of the good that comes thereof, which is eternall life, or the saluation of our soules; which being the chiefe good whither all good things tend, is heere called of the Apostle by an excellency [that good.]
Tim.
What is meant heere by working together?
Silas.
It signifies thus much: that afflictions themfelues in their owne nature, doth not bring foorth that good heere spoken of.
Tim.
But how then comes it to passe that they are so profitable?
Silas.
By the force and vertue of another supreme cause working togither with afflictions (to wit) the maruailousCooperantur, nō per se operātur, sed concurrant cum causa operante. Paroeus. goodnesse and wisedome of God, disposing the afflictions of his people to their good. As Ioseph said to his Brethren, Gen. 50, 20. When ye thought euill against me, God disposed it to good, euen to saue much people aliue: so when as Satan by afflictions meanes to driue vsus to despaire, God disposeth them to an happie end, euen to encrease hope, Rom. 5, 34. For if a Physitian who is but a man, can so temper Hemlocke, or other poysonous things, to make it become medicinable, much more can God so temper and dispose of afflictions, that they shall be wholesome to his children?
Tim.
What is the Instruction to be gathered from hence?2. Doctrine.
Silas.
That afflictions through Gods great mercy, do helpe forwards the saluation of his children; the reasonReason. heereof is, because they are Instruments whereby the holy Ghost mortifieth their sinnes, weaneth them from the louelove of the worlde, stirres them vp to better obedience, quickens their prayers, exerciseth their patience; & lastly, humbles the pride of their heart, Iob 33, 16, 17, Rom. 5, 4. 1 Cor. 11, 32. Psal. 119.
Tim.
What vse is to be made of this point?
Silas.
It serueth much to strengthen our mindes vntounto godly and constant patience. Secondly, to reproue such as faint in their troubles. Also to see how to make our profit of eueryevery thing.
Tim.
Proceede now to the latter part of this verse: & … me how those persons be described, vntounto whom afflictions shall do good.
Silas.
They are described by these three markes: First, they be such as louelove God. Secondly, such as are called. 3. they are such as are elected, or called of his purpose.
Tim.
How do these three markes depend one vponupon another?
Silas.
Thus: louelove is the effect of Gods calling, and calling is the fruite of Gods purpose. None can louelove God, except first he be called, & our calling proceedeth from the eternall purpose of God. Thus our Apostle setteth downe things first more manifest, and afterward thinges more secret: First the effects, and then the causes. For as Gods purpose is the cause of calling, so is calling in order before Faith, and Faith before LoueLove in order of causes.
Tim.
Tell vsus now first what it is to louelove God?
Silas.
It is to set the delight of our heart vponupon him, andWhat it is to louelove God aright. to take pleasure to thinke and speake of him, of his properties, word, and workes, with liking and ioy, studying by all meanes in all thingsto set foorth his glorie. They which hate and abhorre God, do the quite contrarie to all this.
Tim.
Whence springeth this louelove of God in vsus?
Silas.
From the sence and feeling of Gods louelove towardThe fountain of our louelove to God is Gods louelove to vsus. vsus, 1 Iohn 4, 19. For it cannot bee that any man shoulde certainly perceiue the louelove of God towardes himselfe in Christ for eternall life, but that that louelove will constrain him to louelove againe, 2 Cor. 5, 14. Also the goodnesse and merciemercy of God in Christ, is such a beautifull and amiable thing, as being certainely knowne, it will bee both earneftly loued and desired.
Tim.
Why is it written they that louelove God, and not they that are loued of God?
Silas.
Because it is better knowne to vsus, namely in afflictions, what louelove we hauehave to him, then what hee hath to vsus: for this is out of vsus, the other is within vsus; & God striketh those he loueth.
Tim.
By what speciall note may one know himselfe to be one of their number which louelove God?
Silas.
By an vnfained purpose and endeuour to obey his word, Iohn 14, 15. If ye louelove me keepe my commaundements. Also verse 21, 23.
Tim.
What is the reason that the Apostle speaking of patience, suffering afflictions, doth rather mention the louelove of God, then of our neighbor?
Silas.
Because our louelove to God, is that that maketh the burthen of afflictions more easie and light to bee borne, euen as a man is ready to beare any calamitie for his sake whom he loueth at his heart: thus did Ionathan for Dauid. And as the seruice of Iacob 14. yeares seemed nothing to him, for the louelove which he bare to Rahel: so they that truely louelove God, will for his sake suffer such aduersities as he sendeth, either for correction or triall; and this is the reason also why hee rather mentioneth louelove then faith. For howsoeuer patience springeth from Faith, yet the next and immediate cause of it is louelove. Secondly, it is to put a difference betweene counterfet & sincere faith, which cannot bee seuered from louelove, Gal. 5, 6. whereas they that professe faith, and say they beleeue when they do not, hauehave their hearts void of al louelove either to God, or to their neighbour, or themselues, as appeareth in the example of Cain, Esan, and Iudas.
Tim.
What instructions are we now to gather from this first marke?
Sil.
Two: First, that the sound louelove of God is needfull to all those which shall beare afflictions patiently, Iames …, 12. First, because it maketh the godly valiaunt, keeping them from fainting vnderunder the greatest crosses: which is to be seene in the example of the Apostles Paul and Peter, and other Martyrs, who because they loued God, were therefore ready to endure much for him. Secondly, it kindleth their zeal, and maketh them earnestly bent to glorifie God by their constancy.
Tim.
What profit are we to make of this point?
Silas.
First, it stirreth vsus vp to seeke for the louelove of God, and for the encrease of it in our hearts, seeing we cannot be patient without it. Secondly, it warns vsus by our patient-bearing, to shewe our louelove to God, as God by his chastisements shewes his louelove vntounto vsus, Heb: 12, 5, 6.
Tim.
What other instructions ariseth from hence?
Silas.
This: none but Gods children can be patient in afflictions, because none can louelove God saue his owne children: therfore they hauehave but the shadow of patience, and be blockish and sencelesse rather then patient.
Tim.
What vse is of this?
Silas
It affoords comfort to such as hauehave patience in afflictions, because this is a testimony vntounto them of their adoption. Secondly, it teacheth vsus, that wicked men how quiet soeuer they are in afflictions, yet they hauehave not true patience, but an apearance of it; they are rather blockish, then endued with true Christian patience.
Ti.
What is the second marke of such as profit by afflictions?
Silas.
Vocation or calling.
Tim.
What calling is spoken of in this place?
Silas.
Not that which is peculiar to each, but that which is common to all the Children of God; which is that worke of the Spirit of God, effectually drawing the elect through the preaching of the Gospell from ignorance and vnbeleefe, vntounto true knowledge and Faith in Christ.
Tim.
What is the instruction from hence?
Silas.
This: seeing the end of our calling is to bring vsus to Faith, it must needs be that afflictions shal do them good which are called, because to them that beleeue, there is no condemnation, and therefore all things must serue to their saluation who be called to faith.
Tim.
What is the vse to be made of this point?
Silas.
To moue vsus to seeke for a true calling, because till we be called, and doe beleeue, there is nothing neyther prosperity nor aduersity that can doe vsus good. Secondly, to moue them to thankfulnesse which hauehave this calling, because they hauehave receiued one of the greatest mercies of God.
Tim.
What is the third marke of such as shall take benefite by the Crosse?
Silas.
That they be such as belong to Gods purpose, for that which followes plainly teacheth, that this is not meant according to our good purpose, as Origen thought.
Tim.
What is heere meant by the purpose of God?
Silas.
The decree of Gods election, or the eternall good pleasure of his will, for the sauing of some by Christ, which is, as Augustine saith, a preparation of the benefits and mercies of God.
Tim.
What are we to learne by this, that the Apostle speaks heere of Gods purpose?
Sil.
That the faithfull are beholden to Gods eternallAugustine referreth this to the purpose not of the elect, but of God. election and purpose, for all the good they get by afflictions, or any other way. For Gods purpose is the soueraigne cause of all that good that is in man or doth happen to man, Rom. 9, 15. Ephe. 1 4, 5. 2. Tim. 1, 9. The reason heereof is, because God hauing once purposed to saue men, it cannot be but that they must hauehave all good things which belong to their saluation. For God hath purposed the meanes as well as the ende, and will cause eueryevery thing to serue for their good, whom he hath loued from euerlasting.
Tim.
What vse of this point?
Silas.
First, it reproues such as scoffe at Gods purpose, or attribute any thing to free will or fortune. Secondly, it warneth the godly to acknowledge the eternall goodnesse of God in all things that come to them, and to bee confirmed in the perswasion of it, by such wholesome effects as they perceiue and feele in the course of their life.
Tim.
What may we learne by this, that the Apostle ioyneth purpose and calling together?
Silas.
First, that the purpose of God for our saluation is manifested in our calling, which is the first fruite of our election, Rom. 8, 29. Secondly, it serues to distinguish an outward calling by the Gospell, from an inward effectuall calling, which leades to Christ: for all which be called by the Gospell are not called of Gods purpose. Thirdly, to teach that all be not called nor do louelove God, but elect ones onelyonly, and that after the time of their effectuall calling.
Tim.
What are we to learne by all these markes together?
Silas.
That such as are the better by their afflictions, more humbled, and made more obedient, hauehave a good witnesse that they louelove God, and are the called and elect of God; because none but these can profit by afflictions, vntounto sound obedience of the word. Such as had Dauids grace, can say with Dauids words, Since I was as sticted I hauehave learned to keepe thy statutes, Psal. 119.