[3.] This is a great privilege; that will appear if we consider our present relation to God, or our future inheritance.
(1.) Our present relation to God: 1 John iii. 1, 'Behold what love the Father hath showed us, that we should be called the children of God.' We are his children ; and God is, as our father, pleased to own us as his children ; we are not born sons, but made so by grace ; by nature we are children of wrath, Eph. ii. 3 ; the very term adoption implieth it. A child by adoption is opposed to a child by nature ; for men are not said to adopt their own children, but strangers ; now that strangers and enemies should not only be reconciled, but also be called the sons of God, — 0 what unspeakable mercy is it ! To have the blessed God, whom we had so often offended, to become our recon- ciled father in Christ ! It is not an empty title that he assumeth ; but hath more abundant love and tenderness to our welfare than any title can make us understand.
(2.) Our future inheritance. Our right flowetli from our sonship : Rom. viii. 17, 'And if children, then heirs; heirs of God, and joint heirs with Christ ; ' Titus iii. .5, 6, 7, ' Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost, which he hath shed on us abundantly through Jesus Christ our Savioiu- ; That being justified by his grace, we should be made heirs according to the hope of eternal life.' 1 Pet. i. 3, 4, ' Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and unde- filed, that fadeth not away, reserved in heaven for you.' Luke xii. 32, ' Fear not, little flock, it is your Father's good pleasure to give you
VeR. 14.] SERMONS UPON ROMANS VIII. 99
ii kingdom.' Wliat may we not expect from the bounty of such a father ? Surely he that would pardon his enemies, will Lless his children, and that for evermore. Use 1. Is to inform us, —
1. Of the nature of the Spirit's conduct. It is sweet, but powerful ; it accomplisheth its effect without oftering violence to the liberty of man ; we are not drawn, taken, or driven as beasts, but led, guided to happiness ; not forced thither against our wills, or without our consent. The inclinations of man are free ; there is not a violent impulsion, but a sweet guidance and direction ; yet he is subject to the leading, govei'nment, and drawing of the Spirit.
2. It informeth us of the great condescension of God to new creatures. [1.] In his care over them. They are led by the Spirit during their
j)ilgrimage ; well guided, and well guarded : Heb. i. 14, ' Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation ? ' They have the Spirit for direction, and the angels for defence ; their charge is not cin-a animarum, but custodia corporis. [2.] In the great honour he puts upon them, and reserveth for them. Now these are the children of God ; hereafter they shall have the inheritance ; then is adoption complete : Kom. viii. 23, ' Even we our- selves groan within ourselves, waiting for the adoption, the redemption of our bodies.' If annihilated after death, or their life drawn out to all eternity upon earth, allowing them so tolerable contentment, there had been a favour, comparing their estate with damned reprobates ; but he hath done better for them ; having after a short time of trial and service here, appointed endless joys and pleasures for them at his right hand for evermore. Now he taketh them into his family, then into his bosom.
Use2. Is to press us to put ourselves under the conduct and govern- ment of the Holy Spirit. It is implied in our baptism : Mat. xxviii. 1 9, ' Go therefore, teach and baptise all nations in the name of the Father, Son, and Holy Ghost.' By our express consent, we take God for our lord and portion, and Christ for our redeemer and saviour ; and the Spirit for our guide, sanctifier, and comforter. There is all the reason to press us to it : First, From his excellency. He caimot deceive us, because he is the Spirit of truth ; he cannot engage us in evil, because he is the Spirit of holiness. From his readiness to do ood : Ps. XXV. 9, ' Good and upright is the Lord, therefore he will teach sinners in the way,' — the poor sinner that is weary of his wander- ing, that is truly humble for his failings and wanderings, and comes to him for pardon and grace. Secondly, From our necessity. Our heedless headlong spirit will soon transport us to some inconveniency : Prov. iii. 5, 6, ' Trust in the Lord with all thine heart, and lean not on thine own understanding ; in all thy ways acknowledge him, and he shall direct thy path.' It is the greatest judgment to be given up to our own hearts' counsels. Thirdly, From the effects, the peace and comfort which followeth his guidance: Jer. vi. 16, 'Stand ye on the ways and see, and ask for the good old paths, where is the good way, and walk therein, and you shall find rest to your souls; ' and Ps. cxliii., 10, ' Teach me to do thy will, for thou art my God ; thy Spirit is good, lead me into the land of uprightnes.s.' But what must we do?