Commentary on Romans, Treatise · Chapter 8 · Dialogue 32
DIAL. XXXII.
Verses 38, 39. For I am perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate vsus from the louelove of God, which is in Christ Iesus our Lord.
Tim.
VVHat doeth this text containe, orwhereto tendeth it?
Silas.
The same which did the former, euen to prooue that no enemies or euils, how many, sundry, or mighty soeuer, can breake off Gods louelove to the faithfull, that hee should cease to louelove them, and cast off the care of their saluation, which beleeue in his Son Iesus.
Tim.
What be the parts of this text?
Silas.
Two, first an enumeration or rehearsall of the seuerall enemies, which may terrifie and threaten our separation from Gods louelove. Secondly, a most sweet consolation, that Gods louelove to beleeuers is constant, doe all enemies against them what they can doe. This comfort is set foorth by the certainty thereof in these wordes, (for I am perswaded &c.) Thirdly, by the cause of it, verse 39. because it is grounded on the merits of Christ the Redeemer, and not on themselues or any creature, (Which is in Christ Iesus our Lord.)
Tim.
Resken vp those enemies which wrestle against beleeuers, and shew vsus the meaning of eueryevery one of them in particular?
Silas.
They bee nine in number; as, 1. life, 2. death, 3. Angelles, 4. principalities, 5. powers, 6. things present, 7. things to come, 8. height, 9. depth. Saint Paul in Ephe. 6. 12. reduceth them all to two heads. First, flesh and bloud. Secondly, spirituall wickednesses; the meaning of them is this: By life and death is meant all things which endanger vsus about life and death, or prosperity and aduersity, which be companions of life and death. By Diuels is meant wicked Spirits, which seeke by all meanes to lead vsus from God, and endeauour to separate vsus from his louelove; yea & good Angels are meant too (by supposition hyperbolical) like to that saying, Gal. 1, 8. Also by principalities & powers is meant such Angels as are set ouer Empires and Kingdomes, also ouer Cities and particular Countries, as Dan. 11. or tyrants of the world with their whole power, according to that threatned, Mat. 10, 17, 18. Moreouer, by things present and to come, wee are to vnderstand all things which do presently, or heereafter may happen to vsus, in this worlde and the worlde to come, or all both good and euil things, which now or heerafter shal come to vsus. By [height] is meant things high and marucllous, or whatsoeuer strange and vnaccustomed thinges happen from Heauen by high; and by deepe, is meant whatsoeuer thinges burst foorth of the lower partes and Regions of the earth: and lastly, by Creatures is meant eueryevery thing created in the vniuersality of this whole world.
Tim.
What learne we by this magnificent rehearsal?
Silas.
That Christians and Christianity bee assaulted with meruailous and sundry enemies. Of this see before, what hath bin said.
Tim.
What is the vse of th s?
Silas.
That eueryevery Christian hath neede of a strong Faith, and much patience and continuall watchfulnesse, so much the more, by how much the more the malice & number of enemies are greater.
Tim.
What are we to learne of this, that hee sayth of these particulars, that they cannot separate vsus from the louelove of God?
Silas.
That the louelove which God beareth his elect, is immoueable and most firme; the reasons hereof are, First, because nothing in the world is able to hinder & break it off. Secondly, he himselfe will neuer alter it, because hee is vnchangeable.
Tim.
What vse heereof?
Silas.
It conuicteth both the Papists and Lutherans of error, who teach that such as are in the state of grace & Gods louelove, may loose it and fall from it. Se condly, it affordeth much consolation and ioy in time of deep temptations to al such as are infallibly assured, that they stand in the louelove of God; whatsoeuer they lose, yet they keep still Gods louelove: whereof before enough.
Tim.
But may any Christian be after this sort assured?
Silas.
Yes, Paul the Apostle was so, as himselfe confesseth in this place, [I am perswaded, &c.]
Tim.
Yea, but he speaketh this of his owne person, what is that to vsus? there is great diffrence between Paul & other christians.
Silas.
Paul speaketh many things of himself, which are not peculiar to himselfe, but in common do belong to al Christians, as Gal. 2, 20. & 6, 14. Phil. 1, 21. and often elswhere. Secondly, in the last words of this text, he wraps vp all other beleeuing Christians with himselfe, saying; Who shall separate vsus. Thirdly, eueryevery true beleeuer may be certainly assured of his own saluation, vponupon the same grounds that Paul was of his: which grounds are eyther Theologicall and necessary, others are but Logicall and profitable only. The Theological and necessary grounds bee first, the foreknowledge and immutable purpose of Gods election, Rom. 8, 30. manifested in calling Iustification, Sanctification. The second, is the inward perswasion of the holy Spirit, witnessing to their spirites that they are Gods children, Rom. 8. 16. Thirdly, the most faithfull promise of God, that such as do beleeue in him shall hauehave euerlasting life, Iohn 3, 18. Fourthly, Christ his deliuering himselfe to death, and his nowe making request in heauen for them, Rom. 8, 32, 33. Lastly, the effects of Gods sanctifying Spirit in their hearts (to wit,) vnfained faith, and diligent louelove, 1 Thess. 1, 3, 4. The Logicall and probable grounds, be all the outward protections and blessings of God, which being very many & great, though they hauehave no force in themselues to perswade vsus to the louelove of God, yet being ioyned vntounto the former, they helpe well to strengthen our assurance, and to make the matter more euident. For Gods Children hauehave them as testimonies of their Fathers louelove, and fruits of redemption.
Tim.
Now shew vsus what vse is to be made of this?
Silas.
First, it conuicteth the Papists of errour, in that they teach that we hauehave but a probable and coniectural assurance of our election (to wit) by hope as they speak, to hope well of it; vnlesse it be some certaine men, who knew by reuelation Gods louelove, as Abraham, Isaac, Iacob, Dauid, Paul, &c. or of the predestinate in generall: but for any particular man to assure himselfe that God loues him, and that he is iustified and shall be saued, they esteem it presumption, and an illusion of the diuel. Their reasons be, First because none can be certaine of his perseuerance in grace, contrary to Rom. 8, 29, 30. Secondly,Duplex persuasio: vna fidei, altera charitatis: haec aliquā do sallitur, illa nunquam. Lutherus. because they finde the word heere Englished [Perswaded] to be elsewhere in Scripture applyed vntounto coniecturall knowledge, as 1 Thess. 1, 4. Rom. 15, 14. 2 Tim. 1, 5. Heb. 6, 9. The cause whereof is, because in these places the Apostle speaketh not of his own, but of the faith & election of others, wherof we can hauehave but a charitable perswasion. The second vse of this doctrine, is to prouoke all that finde not this certaine perswasion of Gods louelove, to labor for it, and those which hauehave it, to be exceeding thankfull to God for it.
Lastly, this reproues those that build their perswasion of Gods louelove and their title to eternall life, on grounds which be probable onelyonly, as because they are baptized, and hauehave knowledge and make protestation, and come to Sermons and Sacraments, and do some good things, and refraine from some euil things, and hauehave bin manie waies blessed and holpen of God; for al these things are common both to good and bad which liue in the bosom of the Church. See Eccl. 9. 2. 1 Cor. 10, 1, 2, 3, 4. Hypocrites may hauehave, and many hauehave them all in a farre greater plenty and proportion, then very many of Gods children hauehave them.