Commentary on Romans, Treatise · Chapter 8 · Dialogue 31
DIAL. XXXI.
Verse 35, 36, 37. Who shall separate vsus from the louelove of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakednesse, or perill, or sword, as it is written, For thy sake are we killed all the day long, we are counted as Sheepe for the slaughter: neuerthel esse in all these thinges wee are more then Conquerors, through him that loued vsus.
Tim.
VVHat is the drift of this Text?
Silas.
To confirme and comfort faithfull hearts against a new and most daungerous assault made against their faith, by sundry greeuous crosses and enemies, by which Satan endeauoureth to shake out of the minds of the godly, the perswasion os Gods louelove toward them: men through weaknesse being apt to thinke, that they are not loued of God when they are sore and long afflicted; as if troubles and calamities were so many testimonies of his anger and wrath, as Dauid complaines, Psal. 13, 1. And against this temptation they are heere strengthned.
Tim.
What be the parts of this Text?
Silas.
Two: First a question, verse 35, 36. Secondly, an answer, verse 37. The question containes two things: First, a rehearsal of the particular calamities which fight against the beleeuers, and seem to wrest out the sence of Gods louelove from them, verse 35. Secondly, a confirmation of the last calamity, to wit the sword, by testimonie of Scripture, verse 36. The answere containes a notable consolation from the contrary euent (to wit) the most wholesome yssue of calamities and crosses, wherein the beleeuers are not onelyonly not ouercome, but do ouercom, yea do more then conquer. This euent is set forth by the cause, which is the vnchangeable louelove and assistance of God through him that loued vsus.
Tim.
What is meant heere by the louelove of Christ?
Silas.
It is taken heere not actiuely, for that louelove wherewith wee louelove him (as if our constancie were called in question, as Augustine and Ambrose thinke) but passiuely for that louelove wherewith the faithfull are beloued of Christ, as if the sence of that could be shaken out of their hearts. That this is the meaning, may appear by the end of the 37. and 39. verses, which expound it of Gods louelove to vsus. Also it appeares by that which goes before our Text, for Paul had spoken of Christs louelove to vsus, witnessed by his dying for vsus, rising againe, sitting at the right hand of God, and making request for vsus; all which proueth his great louelove toward the elect.
Tim.
How may it bee further knowne, that the sence of Christs louelove is heere to be vnderstood?
Silas.
By Pauls scope, which is to comfort beleeuers, who would hauehave no comfort of Christs louelove except they felt it, as Rom. 5, 5. Againe, it is the sence and perswasion of Christs louelove, that Satan by crosses seekes to wrest from vsus.
Tim.
What learne we from hence?
Silas.
A good Lesson, which is this: the godlie must make reckoning to hauehave the perswasion of Gods louelove assaulted and sore shaken. The reason is, because it is a notable aduantage to Satan, and hurt to Gods children, to doubt of Gods louelove to them. For then Satan may bring in impatiency, despaire, dulhesse in Gods seruice, disobedience, loosenesse of manners, and all iniquity, which we are kept from by the sence of Gods louelove, quickning our louelove, and causing to hope in him wel & constantly.
Tim.
What is the vse of this point?
Sil.
It warneth the beleeuers to arme themselues against this assault, labouring by all meanes to setle their hearts more and more in the assuraunce of Gods louelove, holding fast that truth, that Gods louelove is most constant, and nothing in the world can be of such force as to hinder it, much lesse to plucke it away, so as sin and security be taken heed of. This was Pauls perswasion for his part, verse 28. and pray vntounto God that yee also may bee thus perswaded, and striue mightily for it.
Tim.
Now shew vsus particularly what things they bee which be contrary to our perswasion of Gods louelove?
Sil.
They be either crosses and calamities whereof he rehearseth seauen; or enemies, whereof he mentioneth nine in number.
Tim.
Shew vsus the meaning of these calamities in particular.
Sil.
First, by tribulation is meant eueryevery thing which presseth or wringeth, to wit; any vexation. Secondly, by anguish, is meant streightnesse of place properly, but (by a Metaphor) preplexity of minde, when one knowes not what to doe; an example heereof, we hauehave in Ichosaphat, 2. …. 20, 12. Thirdly, by persecution is meant some extreame violence offered by Tyrants and wicked men, to our goods, name, person, or life. Fourthly by famine, is meant hunger, through wante of victuals to sustaine our life. Fiftly, nakednesse signifies want of apparell and cloathing to couer and defend our bodyes from cold. Sixtly by perill is meant dangerous distresses which put a man in perill and ieorpardy, such as Paul reckoneth, 2. Cor. 11, 25, 26. and Heb. 11, 36, 37. Lastly, by sword is meant slaughter, cruell tormenting, death, or punishment by barbarous sauage bloud-shed, as happened to Abell, the Prophets, and Christ, and holy Martyrs.
Tim.
What obserue you in this particular rehearsing of calamities?Seeing Christ suffered for euill seruants, why should not we suffer for a good Lord? we had profit by his sufferings, he can hauehave no profit by our passions. Ambrose.
Silas.
First, what heauy and hard things the godly are subiect vntounto for their profession sake, others hauehave felt these things, and we must prepare for them. Secondly, the Apostle by reckoning vp the most bitter things, would teach vsus, that seeing these things cannot put out the sence of Gods louelove, neither any else in the world can doe it. For what can goe beyonde these for smarte or shame?
Tim.
But how is it proued by the Apostle, that the faithfull are subiect vntounto the sworde and bloudy slaughters, for the Gospels sake?
Silas.
By a text out of the psalme 44, verse, 22. For thy sake we are killed all the day long, we are counted as Sheepe for the slaughter. (All the day) may signifie all times of this life; or without intermission: or all the time of the world.
Tim.
What things doe yee note from this testimony of the Psalme?
Silas.
First, that Christians are subiect euen to death and slaughter, as well as other calamities. Secondly, thatThey are slaine without any resistance. in this respect wee are like vntounto Sheepe (not which are fedde for wooll or store) but such as are appointed for the kitching. Thirdly, they are put in mind to be meeke and patient in suffering of death, euen as sheepe are vnderunder the Butchers hand. Fourthly, that death doth continually hang ouer their heads, euen all day long, either for that they are ready eueryevery day to dye if neede require, or because their continuall dangers are so many deaths as it were. Lastly, that the cause of the death of Gods Martyrs, is not any crime of their owne, but their sincere faith and profession of Christ, (for thy sake) as Math. 10. for my names sake, and Mat. 5.
Tim.
But what is the comfort of the faithfull against all these terrible things?
Silas.
Euen this, that in all these things they are more then Conquerors. The meaning heereof is, that true beleeuers in their miseries they doe not onelyonly not fainte and are ouercome, but themselues get a glorious victory ouer their crosses and persecutions, both by their patient wearying and vanquishing the persecutors, & themselues brought to heauen.
Tim.
But how may this be, that the slaine and conquered should yet be Conquerers?
Silas.
Indeed this is a paradoxe, and strange to carnall reason, yet it is most true in this spiritual warfare, howsoeuer it be otherwise in the bodily warrefare. For the Saints when they suffer and are killed, they are not onelyonly patient, but reioyce and glory, which is the parte of victours, Rom. 5, 3. Secondly, because by their constancy they doe euen daunt the minds of their persecutors, who rather seeme to bee ouercome, then the Martyrs which suffer. Example heereof in the Pharisies, Acts, 4. and in Iulian the Apostata, whose cruelty was conquered by the patience of the Martyrs. Lastly, of some of the Romaine persecutors, in the ten first persecutions, whose barbarous sauagenesse was euen tired with the stedfastnesse of the Saints in suffering. Thirdly, the Diuels practise is by crosses to wrest from Gods children their confidence in Gods louelove, which is rather increased by this meanes, Rom. 5, 5, 6.
Tim.
But whence hauehave they strength to be so stedfast to hold out and to conquer?
Silas.
Not from themselues who are farre vnequall for so great a battaile, but from the helpe and aide of God confirming and establishing them. The cause that mooueth God to affoord this strength, is his great louelove which he beares them in Christ, (Through him that hath loued vsus.)
Tim.
What is our lesson from hence?
Silas.
That the victory which beleeuers doe get ouer all their troubles, depends not vponupon their owne power or merites at all, but meerely, solely, and wholy in the louelove that God beares them in Christ, see 1. Cor. 15. 57.
Ttm.
What vse of this?
Silas.
It warnes the Saints in their greatest patience & constancy to be humbled, seeing they hauehave nothing but what they receiue from Gods louelove. Secondly, it must stirre them vp to great thankfulnesse to God, so graciously and mightily confirming them. Thirdly, it admonisheth weake Christians in the time of any calamity to flye to the throne of grace for succour, distrusting themselues as Iehosaphat did. Lastly, it teacheth that the faithfull, can neuer fall from Gods louelove. Of this before, 2. Dialogue, on verse 2. Chap. 5.