Commentary on Romans, Treatise · Chapter 8 · Dialogue 15
DIAL. XV.
Verse 16. The same Spirit beareth witnesse with our Spirits that we are the children of God.
Tim.
VVHat doth this text containe?
Silas.
A new reason to proue the beleeuing Romanes, and al other the faithful to be the children of God. It is proued by a double testimony, one of Gods Spirite, the other of our Spirit; and in the mouth of two witnesses, eueryevery word or matter is confirmed, Deut. 17, 6. But all beleeuers hauehave two firme undeceiueable witnesses of their adoption, the one without them, and the other within them: Therefore they may be and are certaine of their adoption, that they indeed are Gods children. The summe hereof is thus much, that the Holy Spirite which stirres vp feruent prayer in the hearts of beleeuers, doth beare witnesse with their owne spirits, that they are adopted of God to be his sons and daughters.
Tim.
Into what parts may wee resolue the matter of this text?
Silas.
Into two parts it may fitly be deuided: to wit, into a case, and a resolution of that case. The case is this, how the children of Adam by nature, may be sure that they are the children of God by grace.
Tim.
What do ye iudge and esteeme of this case?
Silas.
That it is a case of all cases, of most woorth andWhy we must labour for certainty of our adoption. waight, a most excelent & important case, of greatest consequence and vse. It is of great worth and excellency, because it tendeth to gaine certainety of a thing which is of al other most precious: to wit, our adoption and Son-ship, euen of our right to the kingdome of heauen, that most glorious inheritance. Also it is a case of importance and waight, because it doeth behooue and import men very much to know how they hold their earthly inheritance; it must needs then greatly concerne Gods children to hauehave ready their euidēces of their heauenly inheritance. Again, it is a very haynous offence for any Christian to call God Father, and not to feele assuredly that hee is his Childe: but of custome and in hypocrisie, with his tongue onelyonly and not in truth; which is farre more greeuous and dangerous, then if one should counterfeit himselfe the sonneAs in Martine Marbecke, that fained himselfe to be Edward. 6. of an earthly king, which yet is a capitall crime: and yet furthermore it is of great consequence and vse, for it wil stay and strengthen the heart in soule-temptation and conflict. Also it will quicken to a chearefull performance of duties: and lastly, it will nourish hope and patience in all afflictions. For one being perswaded of Gods louelove, then followes ready seruice, confident prayer, and patient hope.
Tim.
Now tell vsus from whence we are to fetch the full and firme resolution of this case?
Silas.
From that witnesse which the holy Spirite doth beare to our Spirite, or from the witnesse of Gods Spirite, and of our spirite. Reade it eyther to our, or with our spirit, it commeth much to one effect, onelyonly this ods that it implieth but one witnesse, if we reade it (our spirite) but importeth two, if it be read to spirite.
Tim.
What is meant by the same Spirite, and what doe yee call the witnesse of it?
Silas.
By same spirite is meant the spirite of adoption, spoken of in the former verse, euen the holy Spirite; it doth giuegive testimony to Gods Children, of their owne adoption, and the witnesse of the Spirite is a motion of a soule resting steadily on the mercies of God thorough Christ, inspired and stirred vp by the Spirite.
Tim.
How and after what sort doth the holy spirite beare this witnesse to beleeuers, that God is their Father?
Silas.
These two wayes ordinarily, (not by extraordinary reuelation,) but first by that cry (mentioned before) stirred vp in the hearts of the faithfull by the Spirite, which mouing them effectually to call God their Father with filiall and childlike trust in his goodnesse, heereby they are assured of their adoption. None can say, Iesus is the Lord, but by the Spirite of God, 1. Cor. 12, 6. Likewise none can truly call God his Father, but by the motion of the spirit of Adoption. Whosoeuer therefore in their Prayers, can call God their Father in truth, they may thereby be perswaded that he is so, seeing the Spirit of adoption is peculiar to Gods sonnes, as in verse 14. we hauehave learned. Thus Chrysostom expounds & declares this witnesse, of the cry of the heart engendered by Gods Spirit. Secondly, the Spirit beareth witnesse by a practick Sillogisme, or reason, framed thus:2 Proposition EueryEvery beleeuer is the Childe of God, and shalbe saued.2. Assumption This is the summe of the Gospell: But I am a beleeuer, this is the worke of the Spirite, making eueryevery faithfull person to know and feele this in himselfe, 2 Tim. 1, 12.3. Conclusion … Cor.2, 10. Therefore I am the Childe of God, and shall bee saued in heauen. This conclusion is the testimonie of the Spirit, vponupon the former premises. Thus these two Seruants of the Lord, Paroeus & Perkins, expound & declare this witnesse of the Spirit.
Tim.
By what reasons can ye proue, that this witnes of the holy Spirit cannot deceiue vsus?
Silas.
First, because it is the Spirit of truth, which cannot lie and deceiue, Iohn 14, 17. Titus 1, 2. Secondly, this holy Spirit searcheth all thinges, euen the deepe things of God, 1 Cor. 2, 10. Thirdly, he is Lord of all, & therefore worthy of credit and beleefe. If a man, or Angell, or Archangell, should preach vntounto vsus this adoption, we might doubt of it: but seeing the Spirit, who is Lord of all doth witnesse it, what place is there of doubting, saith Chrysostom?
Tim.
But how may a godly Christian discerne this witnes of Gods Spirit, from the delusion of Satan, and from the presumptionThe truth, po wer, & mercy of God the promiser, cause me to be of good hope. of Hypocrites and wicked men?
Silas.
By these waies: First, by the grounds & reasons of the witnesse, which are not mans own merit, or common graces, or outward blessings, but they be the truth, power, and mercy of God the Father; also the merits of Christ the Sonne, and the workes and fruits of this SpiritBernard. of Adoption. These are such firme grounds, as cannot possibly faile him, who rests on them. Secondly, by the manner of the testimony, which is certaine and firme, as an earnest or seale putting vsus out of doubt, setling theEphes. 1, 13. conscience in such quiet and sound tranquilitie, as farre differeth from numbnesse and deadnesse of hypocrites, and of ciuill men. Thirdly, by the effectes of this Testimony, as 1. Ardent prayer, 2. Sincere louelove of God and our Brethren for his sake, 3. Willing and constant obedience to Godward: vntounto which, we may ioyne these sixe meanes following, as good helpes to descry this difference. First, presumption is naturall from our birth, but this testimony of the Spirit is supernaturall, and is not in vsus before the grace of conuersion. Secondly, this Testimony ariseth from the vse of holye meanes, as hearing, reading, Sacraments, &c. and is thereby confirmed; whereas presumption is from security, and not from the vse of meanes, which presumptious persons neglect or contemne.
Thirdly, presumption is most confident, neuer doubting or making question of election or saluation. This Testimony of the Spirit, is much assaulted with doubts and feares, more or lesse, at one time or other, as in Iob and Dauid. Therefore he that saith I neuer doubted, I thanke God I hauehave alwayes had a strong beleefe, hee speakes from presumption. Fourthly, presumption is cuer ioyned with worldlinesse and prophanenesse: but this Testimony is neuer seuered from a desire to liue holily and righteously. Fiftly, presumption presumes of Gods louelove, in the time of Gods benefits onelyonly, but in aduersitity vanisheth. This testimony is constant and permanent, in aduersity aswell as in prosperity. Lastly, this testimony of the Spirite, commeth by the application of faith; also it throughly perswadeth, and giueth not only a bare Testimony, 1 Cor. 2, 12. Ephes. 1, 17, 18. 1. Iohn 3, 24.
Tim.
What is the second witnesse of our adoption?
Silas.
Gods Spirit is the first, and our Spirit is the second.
Tim.
But seeing our hearts know not the minde of God, and they be deceiueable aboue measure, how can this bee a meete witnesse?
Silas.
Indeede our stony harts such as they are by nature are blinde and deceitfull: but our fleshy heartes which we hauehave from grace are not so; for our hearts, as they are renewed by the Spirit of God, doth knowe the minde and good will of God towardes vsus, and beares a sincere and infallible testimony of it vntounto vsus. For it is written, The Spirit of man which is in him, knowes the things of man, 1 Cor, 2, 11. Also if our hearts do not condemne vsus, we hauehave boldnesse towards God, 1 Iohn 3, 21. But it were not possible that wee should hauehave boldnesse and confidence towardes God, if the testimonie which our hearts beareth vsus, were doubtfull and wauering, and not certaine and firme.
Tim.
What is then meant heere by our Spirit?
Silas.
Not our soule, as it is a naturall part of man, but our regenerate and sanctified conscience and affections. In which sence the word Spirit is vsed by Paul, 1 …. 14, 15. 1 … 5, 23.
It was well therefore obserued, of one certaine learned and iudicious Writer, that this Text saith not, that the Spirit beareth witnesse to our soules, but to our spirite.
Tim.
Yet the Sanctification of our …, is altogether verie imperfect and weake, and therefore shoulde rather cause vsus to doubt of our Adoption, then to certifie and assure vsus of it?
Sil.
The imperfections of our regeneration, doth and may make the witnesse of our spirit lesse strong and full, but no whit hindereth the certainty of it, which ariseth not somuch from the measure, as from the trueth of our sanctified desires and affections: euen as a childe may be sayde to walke and goe certainly and truely as a man, though not so firmly and steadily: and a small peece of gold may bee as pure as a greater, though not of such value: and an honest poore man may beare as true a witnesse, as an honest rich man, though hee lacke the credit of his wealth and purse.
Tim.
Tell vsus now after what sort our Spirit and conscience renewed, doth beare this witnes vntounto vsus?
Silas.
By a kinde of reasoning, framed in a regenerate minde, after this sort. They are without doubt the Children of God, who hauehave such holy motions and affections, as1 Proposition. are stirred vp by the Spirite of adoption, and be proper to the godly which hauehave that Spirit. This proposition though plaine enough in it selfe, yet is proued by the 14. verse of this Chapter, in these wordes: As many as are ledde by the Spirit of God, they are the Sonnes of God. But (saith the regenerate2 Assumption man) I am truely indued with such motions and affections. This assumption is testified by the regenerate conscience, which is in stead of a thousand witnesses, certifying eueryevery newe borne childe of God, what graces hee hath receiued from the Spirite of God, according to that which is cited before. 1 Cor. 2. 11. Therefore (he inferreth)3 Conclusion. I am the childe of God. This conclusion is the testimony of our spirit and renued heart.
Tim.
Tell vsus nowe particularly some of those motions and affections of a sanctified heart, whereby we may be assured that we are the Sonnes of God?
Silas.
They be innumerable and very many, yet for order sake we may bring them into a few heads. As first they bee such as concerne either Gods mercies in Christ. 2. or his Word, 3. or his Ministers, 4. or the Sabaoths and holy assemblies, 5. or Sacraments, 6. or workes. 7, or his children, 8. or his religion, 9. or our sinnes, 10. or the ioyes of heauen, 11. or the paines of hell.
Tim.
What be the affections of Gods children touching the mercies of God in Christ?
Silas.
Three, first to thirst and long after them in a true feeling of the neede of them. Esay 55. 1. Iohn 7. 37. Secondly, to prize them aboue all things in the world, which be most precious. Phil. 3. 8. Thirdly, to extoll and praise them before others, that they may be drawne to the louelove of them. Psal. 103. 1. 2. 3. &c. Psal. 34. 3.
Tim.
What be the affections of Gods children towardes the word, and Ministers of God?
Silas.
Touching the word; first they delight in the law of God touching the inner man, and louelove his statutes. Psal. 119. 97. Rom. 7. 22. Secondly, in their iudgement they approoue it and esteeme it aboue pearles. Thirdly, in their mindes they marke and heede it well. Fourthly, in their hearts they beleeue it. Fiftly, in their memories they keepe it and treasure it vp. Sixtly, that with their eares they … vntounto it with trembling and reuerence. Seauenthly, with their mouthes they confesse it and speake good of it. And lastly, that they submit their whole man to the obedience and practise of it, in all sincerity and constancy, Prou. 3. 13. 14. Psal. 119. 8. 9. 10. Mat. 7. 24. Also touching the Ministers, they acknowledge them and hauehave them in singular louelove for their workes sake. 1 Thess. 5. 12. 13. Secondly, they doe readily submit themselues to be ruled by their wholsome instructions. Heb. 13. 17. Thirdly, they be thankfull to them in ministring to them a cheerfull sufficient maintenance. Gal. 6. 6. and 4. 15. Lastly, they helpe them with their earnest prayers. Rom. 15. 13. Colos. 4. 3. and otherwise as need and cause requireth. Acts 9. 25.
Tim.
What bee the affections of Gods children towards the Sabaoth and holy assemblies?
Silas.
Touching the Sabaoth, they be thus affected towards it; they call it their delight, they doe not their owne workes, nor seeke not their owne will, nor speake a vaine word on that day, Esay, 58, 13, 14. Secondly, they remember to keepe it holy, Exod. 20, 8. Touching the holy assemblies, it is their geiefe to be kept from them by any vrgent occasion, and when they come to them, they first looke to their feete, Psal. 84, 1, 2. Eccle. 4, 17.
Tim.
What be the affections of Gods children towards the Sacraments? Also towards his workes?
Silas.
Touching the Sacraments, they reuerently thinke of them, and willingly submit themselues to the vse of thē, in respect that they are Gods ordinance and the seales of grace. Rom. 4, 11. And touching the Lords supper, they will neuer receiue it without due examination of themselues, because of Christs commandement, and the dignity of the supper, 1. Cor. 11, 28. And touching the workes of God, that his workes of iudgement mooue them much to feare his power and iustice, Acts, 5, 11. And his workes of mercy vponupon themselues and others, moue them to louelove him, and to trust in his name, Psal. 116, 1. Acts. 4, 31.
Tim.
What be the affections of Gods Children towards the Brethren, as also towards Christian Religion?
Silas.
Touching the Brethren, they doe vnfainedly louelove them, whether they be friends or enemies, and especially witnesse their louelove in praying for them, and seeking and helping forward their saluation, and giuing thankes vntounto God for their graces: also by pittying and releeuing their miseries, Luke, 6, 30. Rom. 10, 1. 1. Thes. 1, 2, 3. 1. Iohn. 3, 14, 17. And touching Christian religion: First, they feruently louelove it. Secondly, they endeauour to promote and further it. Thirdly, they hate whatsoeuer is contrary vntounto it. And lastly, they study to adorne it, by expressing the power of it, and walking according to the rules of it. Psa. 119, 128. 1. Tim. 6. 1. Iames, 1, 27.
Tim.
What be the affections of Gods children in respect of sinnes?
Silas.
First, they mourne for the sinnes of others, as did Dauid, Psal. 119. 136. and Paul, Phil. 3, 6. Mat. 5, 4. Secondly, touching their owne sinnes if they be past, they are ashamed of them, Romanes. 6, 21. If they be present they hauehave a godly sorrow and earnest strife against them, 2. Cor. 7, 10. Rom. 7, 23. And lastly for sinnes to come, they are afraide to fall into them, and hauehave a great care to preuent them, 2. Cor. 7, 11.
Tim.
What are the affections of Gods Children to the ioyes of Heauen, and the paines of Hell?
Silas.
Touching the ioyes of Heauen they hauehave hope, and a certaine and constant looking for them, Rom. 8, 24. Heb. 9. 28. Titus 2. 13. Also they hauehave great ioy of heart, vnderunder the hope of enioying heauenly glory. Rom. 5. 2. Touching the paines of hell, they hauehave a great feare and terrour, in respect that they hauehave deserued them, with a maruailous care to auoyd them. 2 Cor. 5. 11. 2 Tim. 4. 1. 2. and the wayes that leade to them.
Tim.
But what if any do feele in themselues these motions to be few and feeble?
Silas.
Let such for their comfort hauehave recourse to the least measure of sanctifying graces, which consists in a detestation of their sinnes; euen in this respect that they are an offence to their good God. Secondly, a hearty desire of hoping and beleeuing the forgiuenesse of their sinnes, and aboue all other things that they may bee in Gods fauour, and not onelyonly that they may be happy in heauen.
Tim.
What if any finde none of these affections in themselues?
Silas.
First, let them not despaire. Secondly, let them waite vppon GOD in the vse of all apppointed meanes. Thirdly, let them abstaine from the outwarde act of sinne, and keep downe their inward desires as much as they can. Lastly, let them often humble themselues by a particular confession of their knowne sinnes, and earnest prayer for pardon of them. For he that is not called now may be called to morrow: who knoweth what a day may bring forth? Gods infinite power woorkes mightily, and sodainly, and his mercies bee bottomlesse; therefore cast not hope away.