“all those are the sons of God who are led^252 by God’s Spirit; all the sons of God are heirs of eternal
life: then all who are led by God’s Spirit ought to feel assured of eternal life. But the middle term
or assumption is omitted, for it was indubitable.
But it is right to observe, that the working of the Spirit is various: for there is that which is
universal, by which all creatures are sustained and preserved; there is that also which is peculiar
to men, and varying in its character: but what he means here is sanctification, with which the Lord
favors none but his own elect, and by which he separates them for sons to himself.
Romans 8:15-18
- Et enim non accepistis spiritum servitutis
iterum in terrorem: sed accepistis Spiritum
adoptionis, per quem clamamus, Abba, Pater. - For ye have not received the spirit of
bondage again to fear; but ye have received the
Spirit of adoption, whereby we cry, Abba, Father. - Ipse enim Spiritus simul testificatur
spiritui nostro quod sumus filii Dei: - The Spirit itself beareth witness with our
spirit, that we are the children of God: - Si vero filii, etiam hæredes; hæredes
quidem Dei, cohæredes autem Christi: siquidem
compatimur, ut et una glorificemur. - And if children, then heirs; heirs of God,
and joint-heirs with Christ; if so be that we suffer
with him, that we may be also glorified together. - Existimo certe non esse pares afflictiones
hujus temporis ad futuram gloriam quæ
revelabitur erga nos. - For I reckon that the sufferings of this
present time are not worthy to be compared with
the glory which shall be revealed in us. - He now confirms the certainty of that confidence, in which he has already bidden the faithful
to rest secure; and he does this by mentioning the special effect produced by the Spirit; for he has
not been given for the purpose of harassing us with trembling or of tormenting us with anxiety; but
on the contrary, for this end — that having calmed every perturbation, and restoring our minds to
a tranquil state, he may stir us up to call on God with confidence and freedom. He does not then
pursue only the argument which he had before stated, but dwells more on another clause, which
he had connected with it, even the paternal mercy of God, by which he forgives his people the
infirmities of the flesh and the sins which still remain in them. He teaches us that our confidence
in this respect is made certain by the Spirit of adoption, who could not inspire us with confidence
in prayer without sealing to us a gratuitous pardon: and that he might make this more evident, he
mentions a twofold spirit; he calls one the spirit of bondage, which we receive from the law; and
the other, the spirit of adoption, which proceeds from the gospel. The first, he says, was given
formerly to produce fear; the other is given now to afford assurance. By such a comparison of
contrary things the certainty of our salvation, which he intended to confirm, is, as you see, made
(^252) — are led or conducted: “A metaphor taken from the blind or those in darkness, who know not how to proceed without
a conductor. So we have need to be led by the Spirit in the way of truth, for we are blind and see no light. Or it is a metaphor
taken from infants, who can hardly walk without a guide; for the regenerated are like little children lately born. Thus we are
reminded of our misery and weakness; and we ought not to ascribe to ourselves either knowledge or strength apart from the
Spirit of God.” — Pareus