New Park Street Pulpit · Sermon No. 339
Delivered on Sabbath Morning, October 7th, 1860, Exeter Hall, Strand.
“The Spirit itself beareth witness with our spirit, that we are the children of God; 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.”—Romans 8:16, 17.
MY brethren, what a contrast there is between the present and future estate of the child of God! The believer is here the brother to the worm; in heaven he shall be next of kin to the angels. Here he is covered with the sweat and dust which he acquired by Adam’s fall; there his brow shall be bright with the immortality which is conferred upon him by the resurrection of Christ. Here the heir of heaven is unknown; he is in disguise, full often clad in the habiliments of poverty, but there his princely character shall be discerned and acknowledged, he shall be waited upon by angels, and shall share in the admiration which the universe shall pour upon the glorified Redeemer. Well said our poet just now,
“It doth not yet appear, how great we must be made.”
I think I need not remind you of your condition here below; you are too conversant with it, being hourly fretted with troubles, vexed with your own infirmities, with the temptations of Satan, and with all the allurements of this world. You are quite conscious that this is not your rest. There are too many thorns in your nest, to permit you to hope for an abiding city below the skies. I say, it is utterly needless for me to refresh your memories about your present condition; but I feel it will be a good and profitable work if I remind you that there are high privileges of which you are possessors even now; there are divine joys which even this day you may taste. The wilderness has its manna; the desert is gladdened with water from the rock. God hath not forsaken us; the tokens of his goodness are with us, and we may rejoice in full many a gracious boon which is ours this very day. I shall direct your joyous attention to one precious jewel in your treasury, namely, your adoption into the family of God.
There are four things of which I shall speak this morning. First, a special privilege; second, a special proof of it, the Spirit bearing witness with our spirit; then thirdly, a special privilege, that of heirship; and fourthly, the practical part of the sermon and the conclusion shall be a special manner of life demanded of such persons.
I. First, then, my brethren, a SPECIAL PRIVILEGE mentioned in the text. ”We are the children of God.” And here I am met upon the very threshhold by the opposition of certain modern theologians, who hold that sonship is not the special and peculiar privilege of believers. The newly discovered negative theology, which, I fear, has done some damage to the Baptist denomination, and a very large amount of injury to the Independent body—the new heresy is to a large degree, founded upon the fiction of the Universal Fatherhood of God. The old divines, the Puritans, the Reformers, are now in these last days, to be superseded by men whose teaching flatly contradicts all that we have received of our forefathers. Our old ministers have all represented God as being to his people a father, to the rest of the world a judge. This is styled by our new philosophers as old cumbersome scheme of theology, and it is proposed that it be swept away—a proposition which will never be carried out, while the earth remaineth, or while God endureth. But, at any rate, certain knight-errants have set themselves to do battle with windmills, and really believe that they shall actually destroy from the face of the earth that which is a fundamental and abiding distinction, without which the Scriptures are not to be understood. We are told by modern false prophets, that God in everything acts to all men as a father, even when he cast them into the lake of fire, and send upon them all the plagues that are written in his book. All these terrible things in righteousness, the awful proofs of holy vengeance in the judge of all the earth, and successfully neutralized in their arousing effect, by being quietly written among the loving acts and words of the Universal Father. It is dreamed that this is an age when men do not need to be thundered at; when everybody is become so tender-hearted that there is no need for the sword to be held “in terrorum” over mortals; but that everything is to be conducted now in a new and refined manner; God the Universal Father, and all men universal sons. Now I must confess there is something very pretty about this theory, something so fascinating that I do not wonder that some of the ablest minds have been wooed and won by it. I, for my part, take only one objection to it, which is that it is perfectly untrue and utterly unfounded, having not the lightest shadow of a pretence of being proved by the Word of God. Scripture everywhere represents the chosen people of the Lord, under their visible character of believers, penitents, and spiritual men, as being “the children of God,” and to none but such is that holy title given. It speaks of the regenerate, of a special class me as having a claim to be God’s children. Now, as there is nothing like Scripture, let me read you a few texts, Romans viii. 14.—“As many are led by the Spirit of God, they are the sons of God.” Surely no one is so daring as to say, that all men are led by the Spirit of God; yet may it readily enough be inferred from our text, that those who are not led by the Spirit of God are not the sons of God, but that they and they alone who are led, guided and inspired by the Holy Spirit, are the sons of God. A passage from Galatians iii. 26.—“For ye are all the children of God by faith in Christ Jesus,” declaring as it seems to me, and rightly enough, that all believers, all who have faith in Christ are the children of God, and that they become actually and manifestly so by faith in Christ Jesus, and implying that those who have no faith in Christ Jesus, are not God’s sons, and that any pretence which they could make to that relationship would be but arrogance and presumption. And hear ye this, John i. 12.—“To as many as received him, to them gave he power to become the sons of God.” How could they have been the sons of God before, for “to them gave he power to become the sons of God, even to them that believe on his name, who were born not of blood,”—then they were not make the sons of God by mere creation—“nor of the will of the flesh,” that is to say, not by any efforts of their own “but of God.” If any text can be more conclusive than this against universal sonship, I must confess I know of none, and unless these words mean nothing at all, they do mean just this, that believers are the sons of God and none besides. But listen to another word of the Lord in the first epistle of John, iii. 1-.—“In this the children of God are manifest, and the children of the devil: whosoever doeth no righteousness is not of God, neither he that loveth not his brother.” Here are two sorts of children, therefore all are not the children of God. Can it be supposed that those who are the children of the devil are nevertheless the children of God? I must confess my reason revolts against such a supposition, and though I think I might exercise a little imagination, yet I could not make my imagination sufficiently an acrobat to conceive of a man being at the same time a child of the devil, and yet a real child of God. Hear another, 2 Corinthians, vi. 17.—“Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” Is not that “coming out” necessary to sonship, and were they his sons, were they his daughters, had they any claim or right to call him Father, until they came out from the midst of a wicked world, and were separate? If so, why doth God promise them what they have already. But again, Matthew v. 9.— “Blessed are the peacemakers: for they shall be called the children of God.” A fine title indeed if it belongs to every man! Where is the blessedness of the title, for they might be lovers of strife, and yet according to modern theologians they might still be the sons of God. Let us mark a yet more positive passage, Romans ix. 8.—“The children of the flesh, these are not the children of God.” What then is to be said to this, “These are not the children of God.” If any man will contradict that flatly—well, be it so. I have no argument with which to convince the man who denies so strong and clear a witness. Listen to the divine apostle John, where in one of his epistles he is carried away in rhapsody of devout admiration, “Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God.” And then he goes on giving a description of those who are the sons of God, who could not mean any but those who by a living faith in Christ Jesus, have cast their souls once for all on him. As far as I can guess, the main text on which these people build the doctrine of the universal Fatherhood, is that quotation which the apostle Paul took from a heathen poet—“As certain also of your own poets have said, For we are also his offspring.” The apostle endorses that sentiment by quoting it, and against that endorsement we can of course have no contention; but the word there used for “offspring,” expresses no idea of Fatherhood in the majestic sense of the term, it is a word which might be used as appropriately for the young of animals, the young of any other creature, it has not about it the human sympathies which belong to a father and a son. I know, besides this, nothing which could support this new theory. Possibly they fancy that creation is a paternal act, that all created things are sons. This is too absurd to need an answer, for if so, horses and cows, rats and mice, snakes and flies are children of God, for they are surely creatures as well as we. Taking away this corner-stone, this fancy theory tumbles to the ground, and that theory which seemed to be as tall as Babel, and threatened to make as much confusion, may right soon be demolished, if you will batter it with the Word of God. The fact is, brethren, that the relationship of a son of God belongs only to those who are “predestinated unto the adoption of children by Jesus Christ, according to the good pleasure of the Father’s will:” Ephesians i. 5. The more you search the Bible, the more sure will you be that sonship is the special privilege of the chosen people of God and of none beside.