Commentary on Romans, Treatise · Chapter 8 · Dialogue 13
DIAL. XIII.
Verse 14. For as many as are led by the Spirit of God, they are the sonnes of God.
Tim.
VVHat is the scope and drifte of this present Text?
Silas.
To confirme and proue the latter part of the former verse, namely, that they shal liue eternally in glory, if they do mortifre the deeds of the body. This is prooued by a reason drawne from the efficiene cause, to wit, from the right of sonnes after this sort: Sons are heires of their fathers goodes, euen of eternall life in heauen, verse 17. but the beloeuing Romanes, and all other the faithfull which liue holy, are the sonnes of God, verse 14, 16. therefore al such as leade a holy life, shall liue for euer with God.
Tim.
But how doth the Apostle proue, that belesuers which endeuour to mortifie their sinnes and liue holily, are Gods sons?
Silas.
By three arguments: First, because they are led by the Spirit: Secondly, because they call vponupon God, as vponupon a Father, verse 15. Thirdly, because the Spirite of God, and their owne sanctified conscience do so witnesRom. 8, 16. vntounto them; and in the mouth of two or three witnesses eueryevery word is confirmed.
Tim.
Now shew vsus what is the sum of this 14. verse?
Silas.
It is this: Such as mortifie the deeds of the bodie, they are the sonnes of God, because they are led byThe Spirit of Adoption is peculiar vntounto Children Galath. 4, 6. the Spirit of God, and therefore shall liue for euer.
Tim.
Let vsus now come to interpret the wordes, and tell vsus heere what is meant by the spirit?
Silas.
The operation and worke of the Spirit is heere called the Spirit, by a Metonymie of the cause for the effect.
Tim.
What is it to be [Led by the Spirit?]
Silas.
It is a word borrowed from the blind that cannot see their way, but must hauehave one to leade them: or from the lame that cannot goe, but must hauehave one to helpe them: or from Infants and young children, which can very hardly go without another to leade them.
Tim.
What are we to gather from hence?
Silas.
It doth warne all Gods children, of their naturall weaknesse, and extreame misery: First, in that wee are blinde, hauing no light in our sclues, as it is written, The Naturall man perceiueth not the things of God, 1 Cor. 2, 14. Secondly, it appeares in this; that being regenerate, yet we hauehave no more knowledge then that wee receyue from Gods spirit teaching vsus: This made the Prophet to cry, O Lord open mine eyes, or, O Lorde giuegive me vnderstanding, Psal. 119, 18. Thirdly in this, that regenerate men still are like Babes, which hauehave continuall neede of the gouernment of the Spirit, to leade them the way vntounto Gods Kingdome.
Tim.
To what purpose serueth the knowledge of this our misery and weakenesse?
Sil.
First, to the humbling and to the taking down of our proud hearts, from ascribing any thing to our owne wit or strength in the matter of pleasing God. Secondly, to prouoke the godly vntounto earnest prayer, that they may hauehave the conduct and leading of the Spirit, which is so needfull for them, as without the which, they can neuer be able to see one step in their way, or to set one foot forward, no more then blinde men or little Children.
Tim.
But tell vsus now distinctly by what wayes and meanes doth the Spirite leade the godly?
Silas.
Not by a generall motion, such as all Creatures in heauen and earth are moued by, nor yet by any violent impulsion against our wils, as if wee were stockes and logges, but by an especiall grace effectually stirring and perswading them to such things as they beeing already renued willingly desire to doe.
Tim.
What things doth this especiall grace worke in them, when it stirres them vp to things desired of them, and pleasing to God?
Silas.
Three things: First, is information or instruction outwardly giuen by the worde, concerning things agreeable to Gods will. Secondly, an illumination from the Spirite, to see and know such instructions to be from God himselfe, Thirdly, inclination and bowing of the will voluntarily to will, and readily to obey such diuine instructions. For as the Spirite doth not enlighten vsus, but by the word expounded and opened: so it is in vaine to know what we should doe by the light of the Spirite and word, vnlesse will and strength be giuen vsus to do it. And it were not enough to hauehave will and strength giuen vsus to do it, if we want knowledg of that which we are to do. Therefore vntounto leading, these three things be necessary, first, to be instructed by the word, secondly, to bee enlightned by the Spirit in our mindes, and thirdly to be mightily strengthened in our wils and affections, that we will well effect what we doe soundly affect.
Tim.
What profit are we to make of those things vntounto our selues?
Silas.
First, it sheweth how wretched wee are so long as wee liue in ignorance, and are obstinate in sinne, beecause such are not led by the Spirite, but are tossed vp and downe by the impulsion of their damnable lusts Secondly, it shewes the conduct & leading of the Spirit to be not inforced, but free and full of pleasure and delight.It leadeth the willing, it haleth not vnwilling.
Thirdly, it confutes the Papists, which teach the gouernment of the Spirite to be contrary to the liberty and freedome of our will; because though it be directed and led by the Spirite, yet it doth still retaine it owne nature,The will cannot be compelled, but willeth all freely which it wisheth. both willingly willing that which is good, and in it selfe being flexible and apt to wil that which is contrary vntounto good, were it not for the conduction of the Spirite carrying vsus the right way.
Tim.
Now tell vsus who bee the sonnes of God that are heere spoken of?
Silas.
Not sonnes by nature as Christ is, nor by Creation as Angels, be, but sonnes by grace and Adoption. These may be considered two wayes: eyther according to predestination or Gods eternall purpose, in which respect the elect before their new birth are tearmed the Children of God, Iohn. 12, 52. or else according to theirChildren of Gods purpose 2. and actuall children being called. present estate, being effectually called vntounto Christ, and are actually adopted: and thus our text speaketh of the sonnes of God.
Tim.
What are we now to learne by this, that Gods sonnes are said to be led by the spirite of God?
Silas.
First of all, that this is an vndoubted and vnfallible marke of the sonne of God, to be led by the Spirite of God, in such manner as is before declared: euen as the sonnes of Sathan are knowne by this, that they are ledde by the flesh, following and obeying their owne corrupt hearts, and dooing the will of the Diuell their father, Iohn, 8, 44. so Gods sonnes are discerned heereby, that they striue to bee obedient to the Spirite and worde of God their heauenly Father, beeing much greeued and humbled when they slippe and leaue the direction of the Holy-Ghost, beeing very heedfull and wary for afterward.
Tim.
Shew vsus how the leading of the flesh may bee knowne from the leading of the Spirite?
Silas.
First, the Spirite moues Christians to bee holy and iust in their counselles and meditations, heauenly and deuine; and carrieth them to thinges vnpleasant and quite contrarie to the flesh, yet such as bee acceptable to God: but it is quite otherwise with the flesh, which moueth men to things which are vnrighteous and wicked, earthly, vain and hatefull to God. Secondly, it is knowne by those fruites of the Spirit and flesh, mentioned in Gala. 5, 19. 20. &c.
Tim.
What other thing are we to learne out of this verse?
Silas.
A new and forcible reason, to stirre the regenerate to liue holily, because they are the sonnes and adopted children of God; and therefore must bee holy as their heauenly Father is holy: also because God hath vouchsafed them his Sonnes Spirite to bee their leader, which is a worthy priuiledge; for the world cannot receiue this Spirit, as Christ saith, Iohn 14. 24.