A commentarie vpon the most diuine Epistle of S. Paul to the Romanes Containing for matter, the degeneration of our nature by Adams Fall; and the restauration thereof, by the grace of Christ. Together with the perfection of faith, and the imbecillity of workes, in the cause of iustification of elect sinners before God. For forme and maner of handling, it hath the coherence and method, the summe and scope, the interpretations & doctrines the reasons and vses, of most texts. All which, are set downe very familiarly and compendiously, in forme of a dialogue, betweene Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.

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 for∣mer verse, namely, that they shal liue eternally in glory, if they do mortifre the deeds of the body. This is proo∣ued 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 vpon God, as vpon a Father, verse 15. Thirdly, because the Spirite of God, and their owne sanctified conscience do so witnes* 1.1 vnto them; and in the mouth of two or three witnesses

euery word is confirmed.

Tim.

Now shew vs what is the sum of this 14. verse?

Silas.

It is this: Such as mortifie the deeds of the bo∣die, they are the sonnes of God, because they are led by* 1.2 the Spirit of God, and therefore shall liue for euer.

Tim.

Let vs now come to interpret the wordes, and tell vs 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 ef∣fect.

Tim.

What is it to be [Led by the Spirit?]

Silas.

It is a word borrowed from the blind that can∣not see their way, but must haue one to leade them: or from the lame that cannot goe, but must haue 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 natu∣rall 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 haue no more knowledge then that wee receyue from Gods spirit teaching vs: This made the Prophet to cry, O Lord open mine eyes, or, O Lorde giue me vnderstan∣ding, Psal. 119, 18. Thirdly in this, that regenerate men still are like Babes, which haue continuall neede of the gouernment of the Spirit, to leade them the way vnto Gods Kingdome.

Tim.

To what purpose serueth the knowledge of this our mi∣sery 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. Second∣ly, to prouoke the godly vnto earnest prayer, that they may haue the conduct and leading of the Spirit, which is so needfull for them, as without the which, they can ne∣uer

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 vs 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 instructi∣on 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 vs, 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 vs to do it. And it were not enough to haue will and strength giuen vs to do it, if we want knowledg of that which we are to do. Therefore vnto leading, these three things be neces∣sary, 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 vnto our selues?

Silas.

First, it sheweth how wretched wee are so long as wee liue in ignorance, and are obstinate in sinne, bee∣cause such are not led by the Spirite, but are tossed vp and downe by the impulsion of their damnable lusts Se∣condly, it shewes the conduct & leading of the Spirit to

be not inforced, but free and full of pleasure and delight.* 1.3

Thirdly, it confutes the Papists, which teach the go∣uernment 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,* 1.4 both willingly willing that which is good, and in it selfe being flexible and apt to wil that which is contrary vnto good, were it not for the conduction of the Spirite car∣rying vs the right way.

Tim.

Now tell vs who bee the sonnes of God that are heere spoken of?

Silas.

Not sonnes by nature as Christ is, nor by Crea∣tion 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 their* 1.5 present estate, being effectually called vnto 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 vnfal∣lible 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 after∣ward.

Tim.

Shew vs 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 regene∣rate to liue holily, because they are the sonnes and adop∣ted children of God; and therefore must bee holy as their heauenly Father is holy: also because God hath vouchsa∣fed them his Sonnes Spirite to bee their leader, which is a worthy priuiledge; for the world cannot receiue this Spi∣rit, as Christ saith, Iohn 14. 24.

Notes

• * 1.1

  Rom. 8, 16.
• * 1.2

  The Spirit of Adoption is peculiar vnto Children Galath. 4, 6.
• * 1.3

  It leadeth the willing, it haleth not vnwilling.
• * 1.4

  The will can∣not be com∣pelled, but willeth all freely which it wisheth.
• * 1.5

  Children of Gods purpose 2. and actuall children be∣ing called.