Commentary on Romans, Treatise · Chapter 8 · Dialogue 28
DIAL. XXVIII.
Verse 31. What shall we say to these things: if God bee on our side, who can be against vsus?
Tim.
VVHat doth this text containe?
Silas.
A most magnificall and honourable conclusion, of the whole disputation touching free … by faith in Christ, from this verse to the end of the Chapter. The summe of this conclusion is the victory and triumph of a iustified person, ouer all the assaults and encounters of all enemies, ouer all temptations whatsoeuer; there being none nowe which ought to bee feared of a beleeuing person, who is iustified and reconciled by Christ.
Tim.
How doeth the Apostle proceede in describing this glorious triumph of faith?
Silas.
Hee doeth set downe the temptations which assault faith, both generally in verse, 31. and especially in the rest; and then hee doth oppose or set against them the contrary causes of comfort, remoouing eueryevery assault with a stronger reason to the contrary part.
Tim.
What is the generall temptation, and how doth the Apostle deale in repelling it?
Silas.
The temptation is this, that al things on all sides are against godly Christians which beleeue in Christ; the Apostle in repelling this temptation, first prepareth way for comfort by a question or interrogation, (what shall we say to these things?) Secondly, hee beates backe the assault with a strong remedy; to witte, that God the Creatour being with beleeuers, they need feare nothing from any creature.
Tim.
Now expound the words, and tell vsus what is meant by [these things?]
Silas.
By these words our mindes are carried backe to the matter formerly set downe; namely, in the 30. verse, as that there is no condemnation to faithfull ones, which be in Christ, that they hauehave the Spirite of adoption, are sonnes, heires, fellow-heires: but chiefely that out of Gods most free and eternall fore-knowledge and louelove they were chosen and predestinated, and had that euerlasting good will of God made knowne vntounto them, in their effectual calling to faith, in their iustifying by faith, in sanctification begun, and in the hope of glorification to come. These are the things heere pointed at.
Tim.
What is his meaning in writing this by way of question [what shall we say?]
Silas.
To prouoke vntounto a serious meditation of them, that wee may lay better holde of them for our stronger comfort; for it is as if he should say: Oye beleeuers, now that ye hauehave heard of the exceeding great and manifold riches of Gods grace and mercy towards yee, which affoards you a whole sea of comforts, why stagger you, or why are ye fearefull and troubled in your great agonies and adueisities? By that which hath bene said of Gods immutable and aboundant louelove in Christ, already so much expressed to you, yee may easily gather what shall follow, for the rest of your life.
Tim.
What learne we from this?
Silas.
First, that Ministers must not onelyonly lay forth and prooue Christian comforts, but must presse them harde. Secondly, the people must heare comfortable thinges, with a care to apply them vntounto themselues, to make vse for future strengthening their hearts.
Tim.
What obserue yee out of the latter part of this verse, [who can be against vsus?]
Silas.
Two things: First, a secret temptation, and secondly, a meanes how to ouercome it. The secret temptation is this, that all creatures are bent against true beleeuers, which be Christs members: and indeed it is so, for not onelyonly sinne, Sathan, the world, Diuels, Tyrants, persecutors, heretickes, Idolatours, but euen of the same profession; as brethren, yea Parents, acquaintance, kinsfolkes, wiues, husbands, brethren, Sisters, Children, they of their owne house are enemies, and such as eate bread with them, lift vp their heele against them. So it was with Dauid, and with Christ, and with the Apostles, and so must others looke to hauehave it; which made Chrysestome by an Apostrophe with a question, to rise vp against Palus question; saying, O Paul, why askest thou who wil be against vsus? now if God bee on our side, who will not be against vsus? for we are hated of all for his sake: this is a heauy triall. The meanes to auoid this temptation, is by this perswasion, that God is with vsus. Now God is with vsus two wayes, eyther by his generall power to vphold vsus, as a common preseruer of all; or by his speciall care and prouidence, as a propitious father & protector: thus it is meant heere. For he saith (with vsus) that is, vsus whom he foreknew, whom hee predestinated. Hence Augustine hath this sweet meditation, worth our marking: When wee were not, God predestinated vsus; when wee run from him and turned our selues backewards, hee called vsus to him: when wee were vnrighteous, then hee iustified vsus: when wee were impure, he sanctified vsus; and after a short time spent in his obedience and seruice, he will glorifie vsus. Now then, who so fighteth against Gods children, fighteth against God himselfe, their propitious Father, and powerfull protector.
Tim.
What meaneth this word (If?)
Silas.
It is as much as because, it is a particle of one who reasoneth, not of one who doubteth.
Tim.
What is our doctrine from hence?
Sil.
This, the fatherly goodnes & protection of God: being beleeued on, is a sufficiēt refuge & succour against the whole worlde of enemies and dangers: the reason here of is, because the power of God is infinite, his almightinesse cannot bee resisted, whereas the power of all Creatures is finite and limited: and as God made them by his great power of nothing, so to nothing can hee bring them by the same power. I herefore the world is vanity, the Diuell is a bugge or fear-crow; men are as a bubble in comparison of the mighty God. Let this be spoken to distressed ones. The godly hauehave beene greatly comforted with this consideration of Gods being with them; as the godly Prophet Dauid, Psal. 3. 5. and 27. 1 Sam. 30. 6. and Psal. 23. 4. 5. For as the wicked and vnbeleeuers be vnhappy (though al the world be with them) because God is against them: so the faithfull bee happy, because God alone fauours them, though the whole world be against them. Because hee cannot onelyonly preserue them that nothing hurt their saluation: but can cause eueryevery thing to worke for them, and to further their saluation.
Tim.
What profit is to be made of this?
Sil.
It reproues such as doe so leane vntounto their wealth and friends, as that they make no account of Gods helpe: Such was Saul and his courtiers, Psalm. 4. 4. such was Toeg, Psal. 51. 7. such were the wicked Israelites in Ieremies time, which made the arme of flesh their strength, and leaned vponupon the broken reede of Egypt: and such are1, Tim. 6. 17. all vsurers and couetous persons, whose affiance is not in the liuing God, but in their vncertaine riches, whatsoeuer they say or professe: & therefore in the day of the Lords wrath they shalbe as a broken hedge and as a tottering wall, as waxe before the Sunne, so shall they melt away. For as God will saue all that trust in him, so hee will destroy all that doe not. Secondly, heere is a double exhortation vntounto all faithfull godly Christians: as first that they be of a valiant and vndanted courage, euen when they want all meanes of helpe, because Gods protection is sufficient for them; after the example of Moses in Egipt, Dauid amongst the Philistims, and Daniel in Babilon. Secondly, that although all earthly helpes bee present, yet then to make God their onelyonly stay, not leaning vponupon second causes, which are as a deceitfull broken bowe, & which cannot do vsus any stead, except God blesse them: and here is the trial of a man that truely trusts in God, that as he is not too much cast downe at the absence of means, so hee is not too much lifted vp at the presence of them. Thirdly, this doctrine teacheth that how miserable soeuer godly men bee in the eye of the worlde, yet they are most blessed, because they hauehave euer more with them, then against them; God being more able to do them good, then Diuels or men are to doe them hurt.
Tim.
What other instruction learne we from this verse?
Silas.
We are taught how to iudge when God is with vsus; to witte, not by his patience, or outward benefits, or worldly deliuerances; for these be common to all sorts of men: but by the effects and fruites of our predestination to life; as our calling, faith, iustifying, sanctifying, dying to sinne, liuing to righteousnesse; by our louelove to God and our brethren, and by our hope of glory. If we finde these things in vsus, then God is with vsus; because these are proper to his elect ones. This serues to discouer hypocrites, and to call the saithfull to a tryall and examination of themselues, whether they hauehave these things or no: as they may praise God for the graces they shall finde in themselucs, and pray more feruently for supply of all their spirituall wants.