Practical Religion Part 35

I. Let me show _the relation of all true Christians to G.o.d. They are "sons of G.o.d._"

II. Let me show _the special evidences of this relation_. True Christians are "_led by the Spirit_." They have "_the Spirit of adoption_." They have the "_witness of the Spirit_." They "_suffer with Christ_."

III. Let me show _the privileges of this relation_. True Christians are "_heirs of G.o.d, and joint heirs with Christ_."

I. First let me show _the relation of all true Christians to G.o.d_. They are G.o.d's "Sons."

I know no higher and more comfortable word that could have been chosen.

To be servants of G.o.d,--to be subjects, soldiers, disciples, friends,--all these are excellent t.i.tles; but to be the "sons" of G.o.d is a step higher still. What says the Scripture? "The servant abideth not in the house for ever, but the Son abideth ever." (John viii. 35.)

To be son of the rich and n.o.ble in this world,--to be son of the princes and kings of the earth,--this is commonly reckoned a great temporal advantage and privilege. But to be a son of the King of kings, and Lord of lords,--to be a son of the High and Holy One, who inhabiteth eternity,--this is something far higher. And yet this is the portion of every true Christian.

The son of an earthly parent looks naturally to his father for affection, maintenance, provision, and education. There is a home always open to him. There is a love which, generally speaking, no bad conduct can completely extinguish. All these are things belonging even to the sonship of this world. Think then how great is the privilege of that poor sinner of mankind who can say of G.o.d, "He is my Father."

But HOW can sinful men like ourselves become sons of G.o.d? When do we enter into this glorious relationship? We are not the sons of G.o.d by nature. We were not born so when we came into the world. No man has a natural right to look to G.o.d as his Father. It is a vile heresy to say that he has. Men are said to be born poets and painters,--but men are never born sons of G.o.d. The Epistle to the Ephesians tells us, "Ye were by nature children of wrath, even as others." (Ephes. ii. 3.) The Epistle of St. John says, "The children of G.o.d are manifest, and the children of the devil: whosoever doeth not righteousness is not of G.o.d."

(1 John iii. 10.) The Catechism of the Church of England wisely follows the doctrine of the Bible, and teaches us to say, "By nature we are born in sin, and children of wrath." Yes: we are all rather children of the devil, than children of G.o.d! Sin is indeed hereditary, and runs in the family of Adam. Grace is anything but hereditary, and holy men have not, as a matter of course, holy sons. How then and when does this mighty change and translation come upon men? When and in what manner do sinners become the "sons and daughters of the Lord Almighty?" (2 Cor vi.

18.)

Men become sons of G.o.d in the day that the Spirit leads them to believe on Jesus Christ for salvation, and not before.[13] What says the Epistle to the Galatians? "Ye are all the children of G.o.d by faith in Christ Jesus." (Gal. iii. 26.) What says the first Epistle to the Corinthians?

"Of Him are ye in Christ Jesus." (1 Cor. i. 30.) What says the Gospel of John? "As many as received Christ, to them gave He power (or privilege) to become the sons of G.o.d, even to them that believe on His name." (John i. 12.) Faith unites the sinner to the Son of G.o.d, and makes him one of His members. Faith makes him one of those in whom the Father sees no spot, and is well-pleased. Faith marries him to the beloved Son of G.o.d, and ent.i.tles him to be reckoned among the sons. Faith gives him "fellowship with the Father and the Son." (1 John i. 3.) Faith grafts him into the Father's family, and opens up to him a room in the Father's house. Faith gives him life instead of death, and makes him, instead of being a servant, a son. Show me a man that has this faith, and, whatever be his church or denomination, I say that he is a son of G.o.d.

13: The reader will of course understand that I am not speaking now of children who die in infancy, or of persons who live and die idiots.

This is one of those points we should never forget. You and I know nothing of a man's sonship _until he believes_. No doubt the sons of G.o.d are foreknown and chosen from all eternity, and predestinated to adoption. But, remember, it is not till they are called in due time, and believe,--it is not till then that you and I can be certain they are sons. It is not till they repent and believe, that the angels of G.o.d rejoice over them. The angels cannot read the book of G.o.d's election: they know not who are "His hidden ones" in the earth. (Ps. lx.x.xiii. 3.) They rejoice over no man till he believes. But when they see some poor sinner repenting and believing, then there is joy among them,--joy that one more brand is plucked from the burning, and one more son and heir born again to the Father in heaven. (Luke xv. 10.) But once more I say, you and I know nothing certain about a man's sonship to G.o.d _until he believes on Christ_.

I warn you to beware of the delusive notion that all men and women are alike children of G.o.d, whether they have faith in Christ or not. It is a wild theory which many are clinging to in these days, but one which cannot be proved out of the Word of G.o.d. It is a perilous dream, with which many are trying to soothe themselves, but one from which there will be a fearful waking up at the last day.

That G.o.d in a certain sense is the universal Father of all mankind, I do not pretend to deny. He is the Great First Cause of all things. He is the Creator of all mankind, and in Him alone, all men, whether Christians or heathens, "live and move and have their being." All this is unquestionably true. In this sense Paul told the Athenians, a poet of their own had truly said, "we are His offspring." (Acts xvii. 28.) But this sonship gives no man a t.i.tle to heaven. The sonship which we have by creation is one which belongs to stones, trees, beasts, or even to the devils, as much as to us. (Job i. 6.)

That G.o.d loves all mankind with a love of pity and compa.s.sion, I do not deny. "His tender mercies are over all His works."--"He is not willing that any should perish, but that all should come to repentance."--"He has no pleasure in the death of him that dieth." All this I admit to the full. In this sense our Lord Jesus tells us, "G.o.d so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have eternal life." (Ps. cxlv. 9; 2 Peter iii. 9; Ezek. xviii. 32; John iii. 16.)

But that G.o.d is a reconciled and pardoning Father to any but the members of His Son Jesus Christ, and that any are members of Jesus Christ who do not believe on Him for salvation,--this is a doctrine which I utterly deny. The holiness and justice of G.o.d are both against the doctrine.

They make it impossible for sinful men to approach G.o.d, excepting through the Mediator. They tell us that G.o.d out of Christ is "a consuming fire." (Heb. xii. 29.) The whole system of the new Testament is against the doctrine. That system teaches that no man can claim interest in Christ unless he will receive Him as his Mediator, and believe on Him as his Saviour. Where there is no faith in Christ it is a dangerous error to say that a man may take comfort in G.o.d as his Father.

G.o.d is a reconciled Father to none but the members of Christ.

It is unreasonable to talk of the view I am now upholding as narrow-minded and harsh. The Gospel sets an open door before every man.

Its promises are wide and full. Its invitations are earnest and tender.

Its requirements are simple and clear. "Only believe on the Lord Jesus Christ, and, whosoever thou art, thou shalt be saved." But to say that proud men, who will not bow their necks to the easy yoke of Christ, and worldly men who are determined to have their own way and their sins,--to say that such men have a right to claim an interest in Christ, and a right to call themselves sons of G.o.d, is to say what never can be proved from Scripture. G.o.d offers to be their Father; but He does it on certain distinct terms:--they must draw near to Him through Christ. Christ offers to be their Saviour; but in doing it He makes one simple requirement:--they must commit their souls to Him, and give Him their hearts. They refuse the _terms_, and yet dare to call G.o.d their Father!

They scorn the _requirement_, and yet dare to hope that Christ will save them! G.o.d is to be their Father,--but on their own terms! Christ is to be their Saviour,--but on their own conditions! What can be more unreasonable? What can be more proud? What can be more unholy than such a doctrine as this? Let us beware of it, for it is a common doctrine in these latter days. Let us beware of it, for it is often speciously put forward, and sounds beautiful and charitable in the mouth of poets, novelists, sentimentalists, and tender-hearted women. Let us beware of it, unless we mean to throw aside our Bible altogether, and set up ourselves to be wiser than G.o.d. Let us stand fast on the old Scriptural ground: _No sonship to G.o.d without Christ! No interest in Christ without faith!_

I would to G.o.d there was not so much cause for giving warnings of this kind. I have reason to think they need to be given clearly and unmistakably. There is a school of theology rising up in this day, which appears to me most eminently calculated to promote infidelity, to help the devil, and to ruin souls. It comes to us like Joab to Amasa, with the highest professions of charity, liberality, and love. G.o.d is all mercy and love, according to this theology:--His holiness and justice are completely left out of sight! h.e.l.l is never spoken of in this theology:--its talk is all of heaven! d.a.m.nation is never mentioned:--it is treated as an impossible thing:--all men and women are to be saved!

Faith, and the work of the Spirit, are refined away into nothing at all!

"Everybody who believes anything has faith! Everybody who thinks anything has the Spirit! Everybody is right! n.o.body is wrong! n.o.body is to blame for any action he may commit! It is the result of his position.

It is the effect of circ.u.mstances! He is not accountable for his opinions, any more than for the colour of his skin! He must be what he is! The Bible is a very imperfect book! It is old-fashioned! It is obsolete! We may believe just as much of it as we please, and no more!"--Of all this theology I warn men solemnly to beware. In spite of big swelling words about "liberality," and "charity," and "broad views,"

and "new lights," and "freedom from bigotry," and so forth, I do believe it to be a theology that leads to h.e.l.l.

(_a_) _Facts_ are directly against the teachers of this theology. Let them visit Mesopotamia, and see what desolation reigns where Nineveh and Babylon once stood. Let them go to the sh.o.r.es of the Dead Sea, and look down into its mysterious bitter waters. Let them travel in Palestine, and ask what has turned that fertile country into a wilderness. Let them observe the wandering Jews, scattered over the face of the world, without a land of their own, and yet never absorbed among other nations.

And then let them tell us, if they dare, that G.o.d is so entirely a G.o.d of mercy and love that He never does and never will punish sin.

(_b_) _The conscience of man_ is directly against these teachers. Let them go to the bedside of some dying child of the world, and try to comfort him with their doctrines. Let them see if their vaunted theories will calm his gnawing, restless anxiety about the future, and enable him to depart in peace. Let them show us, if they can, a few well-authenticated cases of joy and happiness in death without Bible promises,--without conversion,--and without that faith in the blood of Christ, which old-fashioned theology enjoins. Alas! when men are leaving the world, conscience makes sad work of the new systems of these latter days. Conscience is not easily satisfied, in a dying hour, that there is no such thing as h.e.l.l.

(_c_) _Every reasonable conception that we can form of a future state_ is directly against these teachers. Fancy a heaven which should contain all mankind! Fancy a heaven in which holy and unholy, pure and impure, good and bad, would be all gathered together in one confused ma.s.s! What point of union would there be in such a company? What common bond of harmony and brotherhood? What common delight in a common service? What concord, what harmony, what peace, what oneness of spirit could exist?

Surely the mind revolts from the idea of a heaven in which there would be no distinction between the righteous and the wicked,--between Pharaoh and Moses, between Abraham and the Sodomites, between Paul and Nero, between Peter and Judas Iscariot, between the man who dies in the act of murder or drunkenness, and men like Baxter, George Herbert, Wilberforce, and M'Cheyne! Surely an eternity in such a miserably confused crowd would be worse than annihilation itself! Surely such a heaven would be no better than h.e.l.l!

(_d_) The _interests of all holiness and morality_ are directly against these teachers. If all men and women alike are G.o.d's children, whatever is the difference between them in their lives,--and all alike going to heaven, however different they may be from one another here in the world,--where is the use of labouring after holiness at all? What motive remains for living soberly, righteously, and G.o.dly? What does it matter how men conduct themselves, if all go to heaven, and n.o.body goes to h.e.l.l? Surely the heathen poets and philosophers of Greece and Rome could tell us something better and wiser than this! Surely a doctrine which is subversive of holiness and morality, and takes away all motives to exertion, carries on the face of it the stamp of its origin. It is of earth, and not of heaven. It is of the devil, and not of G.o.d.

(_e_) _The Bible_ is against these teachers from first to last. Hundreds of texts might be quoted which are diametrically opposed to their theories. These texts must be rejected summarily, if the Bible is to square with their views. There may be no reason why they should be rejected,--but to suit the theology I speak of they must be thrown away!

At this rate the authority of the whole Bible is soon at an end. And what do men give us in its place? Nothing,--nothing at all! They rob us of the bread of life, and do not give us in its stead so much as a stone.

Once more I warn all into whose hands this volume may fall to beware of this theology. I charge you to hold fast the doctrine which I have been endeavouring to uphold in this paper. Remember what I have said, and never let it go. No inheritance of glory without sonship to G.o.d! No sonship to G.o.d without an interest in Christ! No interest in Christ without your own personal faith! This is G.o.d's truth. Never forsake it.

Who now among the readers of this paper _desires to know whether he is a son of G.o.d_? Ask yourself this question, and ask it this day,--and ask it as in G.o.d's sight, whether you have repented and believed. Ask yourself whether you are experimentally acquainted with Christ, and united to Him in heart. If not you may be very sure you are no son of G.o.d. You are not yet born again. You are yet in your sins. Your Father in creation G.o.d may be, but your reconciled and pardoning Father G.o.d is not. Yes! though Church and world may agree to tell you to the contrary,--though clergy and laity unite in flattering you,--your sonship is worth little or nothing in the sight of G.o.d. Let G.o.d be true and every man a liar. Without faith in Christ you are no son of G.o.d: you are not born again.

Who is there among the readers of this paper who _desires to become a son of G.o.d_? Let that person see and feel his sins, and flee to Christ for salvation, and this day he shall be placed among the children.--Only acknowledge thine iniquity, and lay hold on the hand that Jesus holds out to thee this day, and sonship, with all it privileges, is thine own. Only confess thy sins, and bring them unto Christ, and G.o.d is "faithful and just to forgive thee thy sins, and cleanse thee from all unrighteousness." (1 John i. 9.) This very day old things shall pa.s.s away, and all things become new. This very day thou shalt be forgiven, pardoned, "accepted in the Beloved." (Ephes. i. 6.) This very day thou shalt have a new name given to thee in heaven. Thou didst take up this book a child of wrath. Thou shalt lie down to night a child of G.o.d. Mark this, if thy professed desire after sonship is sincere,--if thou art truly weary of thy sins, and hast really something more than a lazy wish to be free,--there is real comfort for thee. It is all true. It is all written in Scripture, even as I have put it down. I dare not raise barriers between thee and G.o.d. This day I say, Believe on the Lord Jesus Christ, and thou shalt be "a son," and be saved.

Who is there among the readers of this paper that _is a son of G.o.d indeed_? Rejoice, I say, and be exceeding glad of your privileges.

Rejoice, for you have good cause to be thankful. Remember the words of the beloved apostle: "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of G.o.d." (1 John iii. 1.) How wonderful that heaven should look down on earth,--that the holy G.o.d should set His affections on sinful man, and admit him into His family! What though the world does not understand you! What though the men of this world laugh at you, and cast out your name as evil! Let them laugh if they will. G.o.d is your Father. You have no need to be ashamed.

The Queen can create a n.o.bleman. The Bishops can ordain clergymen. But Queen, Lords, and Commons,--bishops, priests, and deacons,--all together cannot, of their own power, make one son of G.o.d, or one of greater dignity than a son of G.o.d. The man that can call G.o.d his Father, and Christ his elder brother,--that man may be poor and lowly, yet he never need be ashamed.

II. Let me show, in the second place, _the special evidences of the true Christians relation to G.o.d_.

How shall a man make sure work of his own sonship? How shall he find out whether he is one that has come to Christ by faith and been born again?

What are the marks and signs, and tokens, by which the "sons of G.o.d" may be known? This is a question which all who love eternal life ought to ask. This is a question to which the verses of Scripture I am asking you to consider, like many others, supply an answer.

(1) The sons of G.o.d, for one thing, are all _led by His Spirit_. What says the Scripture which heads this paper? "As many as are led by the Spirit of G.o.d, they are the sons of G.o.d." (Rom. viii. 14.)

They are all under the leading and teaching of a power which is Almighty, though unseen,--even the power of the Holy Ghost. They no longer turn every man to his own way, and walk every man in the light of His own eyes, and follow every man his own natural heart's desire. The Spirit leads them. The Spirit guides them. There is a movement in their hearts, lives, and affections, which they feel, though they may not be able to explain, and a movement which is always more or less in the same direction.

They are led away from sin,--away from self-righteousness,--away from the world. This is the road by which the Spirit leads G.o.d's children.

Those whom G.o.d adopts He teaches and trains. He shows them their own hearts. He makes them weary of their own ways. He makes them long for inward peace.

They are led to Christ. They are led to the Bible. They are led to prayer. They are led to holiness. This is the beaten path along which the Spirit makes them to travel. Those whom G.o.d adopts He always sanctifies. He makes sin very bitter to them. He makes holiness very sweet.

It is the Spirit who leads them to Sinai, and first shows them the law, that their hearts may be broken. It is He who leads them to Calvary, and shows them the cross, that their hearts may be bound up and healed. It is He who leads them to Pisgah, and gives them distinct views of the promised land, that their hearts may be cheered. When they are taken into the wilderness, and taught to see their own emptiness, it is the leading of the Spirit. When they are carried up to Tabor or Hermon, and lifted up with glimpses of the glory to come, it is the leading of the Spirit. Each and all of G.o.d's sons is the subject of these leadings.

Each and every one is "willing in the day of the Spirit's power," and yields himself to it. And each and all is led by the right way, to bring him to a city of habitation. (Ps. cx. 3; cvii. 7.)

Settle this down in your heart, and do not let it go. The sons of G.o.d are a people "led by the Spirit of G.o.d," and always led more or less in the same way. Their experience will tally wonderfully when they compare notes in heaven. This is one mark of sonship.

(2) Furthermore, all the sons of G.o.d _have the feelings of adopted children towards their Father in heaven_. What says the Scripture which heads this paper? "Ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry Abba Father." (Rom. viii. 15.)

The sons of G.o.d are delivered from that slavish fear of G.o.d which sin begets in the natural heart. They are redeemed from that feeling of guilt which made Adam "hide himself in the trees of the garden," and Cain "go out from the presence of the Lord." (Gen. iii. 8; iv. 16.) They are no longer afraid of G.o.d's holiness, and justice, and majesty. They no longer feel as if there was a great gulf and barrier between themselves and G.o.d, and as if G.o.d was angry with them, and must be angry with them, because of their sins. From these chains and fetters of the soul the sons of G.o.d are delivered.

Their feelings towards G.o.d are now those of peace and confidence. They see Him as a Father reconciled in Christ Jesus. They look on Him as a G.o.d whose attributes are all satisfied by their great Mediator and Peacemaker, the Lord Jesus,--as a G.o.d who is "just, and yet the Justifier of every one that believeth on Jesus." (Rom. iii. 26.) As a Father, they draw near to Him with boldness: as a Father, they can speak to Him with freedom. They have exchanged the spirit of bondage for that of liberty, and the spirit of fear for that of love. They know that G.o.d is holy, but they are not afraid: they know that they are sinners, but they are not afraid. Though holy, they believe that G.o.d is completely reconciled: though sinners, they believe they are clothed all over with Jesus Christ. Such is the feeling of the sons of G.o.d.

I allow that some of them have this feeling more vividly than others.

Some of them carry about sc.r.a.ps and remnants of the old spirit of bondage to their dying day. Many of them have fits and paroxysms of the old man's complaint of fear returning upon them at intervals. But very few of the sons of G.o.d could be found who would not say, if cross-examined, that since they knew Christ they have had very different feelings towards G.o.d from what they ever had before. They feel as if something like the old Roman form of adoption had taken place between themselves and their Father in heaven. They feel as if He had said to each one of them, "Wilt thou be my son?" and as if their hearts had replied, "I will."