VeR. 16.] SERMONS UPON ROMANS VIll. 125
daily maintenance, which he vouchsafeth to the fowls of the air, and beasts of the field ; yea, to his enemies, while they are sinning against him, dishonouring his name, oppressing his servants, opposing his interest in the world. He that feedeth a kite, will he not feed a child ? He that supplieth his enemies, will he not take care of his friends ? those of his own family ? Indeed, he chooseth rather to profit us, than please us, in his dispensations ; but it is your duty to refer all to his wisdom and love.
[3.] Eternal blessedness is also the fruit of this adoption : Eom. viii. 17, ' If sons, then heirs, co-heirs with Christ.' As soon as we are taken into God's family, we have a right to the blessed inheritance ; and the right and liope that we have now, is enough to counterbalance all temptations. Alas, what are all the carnal pleasures and delights of .sin, which tempt us to disobey om' Father, to those blessed things which he hath provided for us in heaven ! It was Esau's profaneness to sell his birth-right : Heb. xii. IG. So all the fears and sorrows of the present life : Luke xii 32, ' Fear not, little fiock, it is your Father's .good pleasure to give you a kingdom ; ' if we have the kingdom at the last, it is no great matter what we suffer by the way ; but hereafter we shall fully receive the fruits of our obedience : Eom. viii. 23, ' We ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our bodies.' In heaven we have the fullest and largest demonstration of God's love and favour. It is love now, and grace now, that he will take us into his family, and employ us in his service ; but then it is another manner of love, when taken not only into his family, but presence and palace ; where we have not only a right, but possession ; not only some remote service and ministration, but ever- lastingly enjoying, delighting, and praising God.
Secondly. We now come to the ])roof and testimony of our interest in this privilege, — ' The Sjiirit beareth witness with our spirit.' Hero let us, —
1. Open the double testimony.
2. What the one sujieraddeth above the other.
3. The necessity of their conjunction to our full comfort. 1. The nature of this double testimony ; and there, —
[I.] Let us begin with that which is more known to us, and under- stood by us, and that is the testimony of a renewed conscience. Let us consider it, as conscience, and as reneivcd.
(1.) As conscience. There is a secret spy within us, that observeth all that we think, or speak, or do, Rom. ii. 15, ' Their conscience bearing them witness, and their thoughts in the mean time accusing or excus- ing.' Now this conscience must not be slighted. Partly, in respect of oui'selves, because it is so intimate to us ; it is a spy in our bosoms, and can give a better judgment of us and our actions, than anything else can. The judgment of the world by way of applause or censure, is foreign, and grounded upon appearance ; therefore not so much to be valued : 1 Cor. ii. 11, ' The spirit of a man which is in him, knoweth the things of a man.' Who knowelh more of us than we do ourselves ? and this witness cannot be suspected of partia- lity and ill will ; for what is dearer to ourselves than ourselves ? therefore if our hearts condemn us, what shall be said for us '^ 1 John
126 SERMONS trpoN ROMANS VIII. [Ser. XXIV.
lii. 20, 21, 'For if our hearts condemn us, God is greater than our liearts, and knovveth all things. Beloved, if our hearts condemn us not, then have we confidence towards God.' And partly, because of its relation to God ; it is called ' the candle of the Lord,' Prov. xx. 27 ; it is God's deputy judge, and in the place of God to us ; and therefore if it doth accuse or excuse, it is to be regarded, for it is before God'.s tribunal that it doth condemn or accpiit us. It is his sentence that wo are to stand in fear and dread of ; to whom doth it accuse us, but to God ? Whose wrath doth it fear, but (rod's, even then when there is no outward cause of dread and fear ? Conscience is the vicegerent of the supreme judge; partly, because of the rule it goeth by, which is the will of God, by which good and evil are distinguished ; which is either revealed by the light of nature, or the light of Scripture. The light of nature ; Rom. ii. 14, 15, ' For when the Gentiles, who have not the law, do by nature the things contained in the law ; these having not the law, are a law to themselves, which show the work of the law upon their hearts ; their consciences also bearing witness, and their thoughts the meanwhile accusing, or else excusing one another.' The apostle proveth the heathen had a law, because they had a conscience ; for conscience ever inferreth some rule and law by which good and evil are distinguished. The light of Scripture comprehendeth either the covenant of works, or the covenant of grace. Works, — and so con- science condemneth all the world as ' guilty before God,' Kom. iii. 19 ; and there is no escape from this sentence, but a regular appeal, and passage from court to court : Ps. cxxx. H, 4, ' If thou shouldest mark iniquities, 0 Lord, who shall stand ? But there is forgiveness with thee, that thou mayest be feared; ' Ps. cxliii. 2, 'Enter not into judg- ment with tliy servant, for in thy sight shall no man living be justified,' where poor condemned sinners may take sanctuary of the Lord's grace, and humbly claim the benefit of the new covenant. Grace — wherein the penitent believer, and those that sincerely obey the gospel, are accepted. The legal conscience condemneth all the world; but the evangelical conscience acqnitteth us if we sincerely and thankfully accept the new covenant ; that is, if we take the privileges offered for our happiness ; and the duties required for our work. Therefore it is said, 1 Pet. iii. 21, ' Baptism saveth, not the putting away of the filthi- ness t)f the flesh, but the answer of a good conscience toward God;' not the bare ordinance, but the covenant which is sealed by it. And what doth the covenant require'? Accepting the Lord's offers, and resolving to obey his commands.