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Adoption The Spirit and the Cry
A Sermon Delivered on Lord's-Day Morning, April 14th, 1878, by C. H. SPURGEON, At the Newington
"And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." Galatians 4:6 .
WE do not find the doctrine of the Trinity in Unity set forth in Scripture in formal terms, such as those which are employed in the Athanasian creed; but the truth is continually taken for granted, as if it were a fact well known in the church of God. If not laid down very often, in so many words, it is everywhere held in solution, and it is mentioned incidentally, in connection with other truths in a way which renders it quite as distinct as if it were expressed in a set formula. In many passages it is brought before us so prominently that we must be wilfully blind if we do not note it. In the present chapter, for instance, we have distinct mention of each of the three divine Persons. "God," that is the Father, "sent forth the Spirit," that is the Holy Spirit; and he is here called "the Spirit of his Son." Nor have we the names alone, for each sacred person is mentioned as acting in the work of our salvation: see the fourth verse, "God sent forth his Son."; then note the fifth verse, which speaks of the Son as redeeming them that were under the law; and then the text itself reveals the Spirit as coming into the hearts of believers, and crying Abba, Father. Now, inasmuch, as you have not only the mention of the separate names, but also certain special operations ascribed to each, it is plain that you have here the distinct personality of each. Neither the Father, the Son, nor the Spirit can be an influence, or a mere form of existence, for each one acts in a divine manner, but with a special sphere and a distinct mode of operation. The error of regarding a certain divine person as a mere influence, or emanation, mainly assails the Holy Ghost; but its falseness is seen in the words "crying, Abba, Father": an influence could not cry; the act requires a person to perform it. Though we may not understand the wonderful truth of the undivided Unity, and the distinct personality of the Triune Godhead, yet, nevertheless, we see the truth revealed in the Holy Scriptures: and, therefore, we accept it as a matter of faith. Having noted this most important fact, let us come to the text itself, hoping to enjoy the doctrine of the Trinity while we are discoursing upon our adoption, in which wonder of grace they each have a share. Under the teaching of the divine Spirit may we be drawn into sweet communion with the Father through his Son Jesus Christ, to his glory and to our benefit. I. First, then, THE DIGNITY OF BELIEVERS. Adoption gives us the rights of children, regeneration gives us the nature of children: we are partakers of both of these, for we are sons. Faith worketh in us the spirit of adoption, and our consciousness of sonship, in this wise: first, it brings us justification. Verse twenty-four of the previous chapter says, "The law was our schoolmaster to bring us unto Christ, that we might be justified by faith." An unjustified man stands in the condition of a criminal, not of a child: his sin is laid to his charge, he is reckoned as unjust and unrighteous, as indeed he really is, and he is therefore a rebel against his king, and not a child enjoying his father's love. But when faith realizes the cleansing power of the blood of atonement, and lays hold upon the righteousness of God in Christ Jesus, then the justified man becomes a son and a child. Justification and adoption always go together. "Whom he called them he also justified," and the calling is a call to the Father's house, and to a recognition of sonship. Believing brings forgiveness and justification through our Lord Jesus; it also brings adoption, for it is written, "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." Now, faith is the mark of sonship in all who have it, whoever they may be, for "ye are all the children of God by faith in Christ Jesus Galatians 3:26 ). If you are believing in Jesus, whether you are Jew or Gentile, bond or free, you are a son of God. If you have only believed in Christ of late, and have but for the past few weeks been able to rest in his great salvation, yet, beloved, now are you a child of God. It is not an after privilege, granted to assurance or growth in grace; it is an early blessing, and belongs to him who has the smallest degree of faith, and is no more than a babe in grace. If a man be a believer in Jesus Christ his name is in the register-book of the great family above, "for ye are all the children of God by faith in Christ Jesus." But if you have no faith, no matter what zeal, no matter what works, no matter what knowledge, no matter what pretensions to holiness you may possess, you are nothing, and your religion is vain. Without faith in Christ you are as sounding brass and a tinkling cymbal, for without faith it is impossible to please God. Faith then, wherever it is found, is the infallible token of a child of God, and its absence is fatal to the claim. Again, adoption comes to us by redemption. Read the passage which precedes the text: "But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." Beloved, prize redemption, and never listen to teaching which would destroy its meaning or lower its importance. Remember that ye were not redeemed with silver and gold, but with the precious blood of Christ, as of a lamb without blemish. You were under the law, and subject to its curse, for you had broken it most grievously, and you were subject to its penalty, for it is written, "the soul that sinneth, it shall die"; and yet again, "cursed is everyone that continueth not in all things that are written in the book of the law to do them." You were also under the terror of the law, for you feared its wrath; and you were under its irritating power, for often when the commandment came, sin within you revived and you died. But now you are redeemed from all; as the Holy Ghost saith, "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." Now ye are not under the law, but under grace, and this because Christ came under the law and kept it both by his active and his passive obedience, fulfilling all its commands and bearing all its penalty on your behalf and in your room and stead. Henceforth you are the redeemed of the Lord, and enjoy a liberty which comes by no other way but that of the eternal ransom. Remember this; and whenever you feel most assured that you are a child of God, praise the redeeming blood; whenever your heart beats highest with love to your great Father, bless the "firstborn among many brethren," who for your sakes came under the law, was circumcised, kept the law in his life, and bowed his head to it in his death, honouring, and magnifying the law, and making the justice and righteousness of God to be more conspicuous by his life than it would have been by the holiness of all mankind, and his justice to be more fully vindicated by his death that it would have been if all the world of sinners had been cast into hell. Glory be to our redeeming Lord, by whom we have received the adoption! Now, by faith we are no more like to bond-servants. The apostle says that "the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutor and governors till the time appointed of the father." But beloved, now are ye the sons of God, and ye have come to your majority: now are ye free to enjoy the honours and blessings of the Father's house. Rejoice that the free spirit dwells within you, and prompts you to holiness; this is a far superior power to the merely external command and the whip of threatening. Now no more are you in bondage to outward forms, and rites, and ceremonies; but the Spirit of God teacheth you all things, and leads you into the inner meaning and substance of the truth. Once more upon this point of the believer's dignity, we are already tasting one of the inevitable consequences of being the sons of God. What are they? One of them is the opposition of the children of the bondwoman. No sooner had the apostle Paul preached the liberty of the saints, than straightway there arose certain teachers who said, "This will never do; you must be circumcised, you must come under the law." Their opposition was to Paul a token that he was of the free woman, for behold the children of the bondwoman singled him out for their virulent opposition. You shall find, dear brother, that if you enjoy fellowship with God, if you live in the spirit of adoption, if you are brought near to the Most High, so as to be a member of the divine family, straightway all those who are under bondage to the law will quarrel with you. Thus saith the apostle, "As then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now." The child of Hagar was found by Sarah mocking Isaac, the child of promise. Ishmael would have been glad to have shown his enmity to the hated heir by blows and personal assault, but there was a superior power to check him, so that he could get no further than "mocking." So it is just now. There have been periods in which the enemies of the gospel have gone a great deal further than mocking, for they have been able to imprison and burn alive the lovers of the gospel; but now, thank God, we are under his special protection as to life and limb and liberty, and are as safe as Isaac was in Abraham's house. They can mock us, but they cannot go any further, or else some of us would be publicly gibbeted. But trials of cruel mockings are still to be endured, our words are twisted, our sentiments are misrepresented, and all sorts of horrible things are imputed to us, things which we know not, to all which we would reply with Paul, "Am I therefore become your enemy because I tell you the truth?" This is the old way of the Hagarenes, the child after the flesh is still doing his best to mock him that is born after the Spirit. Do not be astonished, neither be grieved in the least degree when this happens to any of you, but let this also turn to the establishment of your confidence and to the confirmation of your faith in Christ Jesus, for he told you of old, "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." Now, note the style and title under which the Holy Spirit comes to us: he comes as the Spirit of Jesus. The words are "the Spirit of his Son," by which is not meant the character and disposition of Christ, though that were quite true, for God sends this unto his people, but it means the Holy Ghost. Why, then, is he called the Spirit of his Son, or the Spirit of Jesus? May we not give these reasons? It was by the Holy Ghost that the human nature of Christ was born of the Virgin. By the Spirit our Lord was attested at his baptism, when the Holy Spirit descended upon him like a dove, and abode upon him. In him the Holy Spirit dwelt without measure, anointing him for his great work, and by the Spirit he was anointed with the oil of gladness above his fellows. The Spirit was also with him, attesting his ministry by signs and wonders. The Holy Ghost is our Lord's great gift to the church; it was after his ascension that he bestowed the gifts of Pentecost, and the Holy Spirit descended upon the church to abide with the people of God for ever. The Holy Ghost is the Spirit of Christ, because, also, he is Christ's witness here below; for "there are three that bear witness on earth, the Spirit, and the water, and the blood." For these and many other reasons he is called "the Spirit of his Son," and it is he who comes to dwell in believers. I would urge you very solemnly and gratefully to consider the wondrous condescension which is here displayed. God himself the Holy Ghost, takes up his residence in believers. I never know which is the more wonderful, the incarnation of Christ or the indwelling of the Holy Ghost. Jesus dwelt here for awhile in human flesh untainted by sin, holy, harmless, undefiled, and separate from sinners; but the Holy Ghost dwells continually in the hearts of all believers, though as yet they are imperfect and prone to evil. Year after year, century after century, he still abideth in the saints, and will do so till the elect are all in glory. While we adore the incarnate Son, let us adore also the indwelling Spirit whom the Father hath sent. This wonderful blessing is ours "because we are sons;" and it is fraught with marvellous results. Sonship sealed by the indwelling Spirit brings us peace and joy; it leads to nearness to God and fellowship with him; it excites trust, love, and vehement desire, and creates in us reverence, obedience, and actual likeness to God. All this, and much more, because the Holy Ghost has come to dwell in us. Oh, matchless mystery! Had it not been revealed it had never been imagined, and now that it is revealed it would never have been believed if it had not become matter of actual experience to those who are in Christ Jesus. There are many professors who know nothing of this; they listen to us with bewilderment as if we told them an idle tale, for the carnal mind knoweth not the things that be of God; they are spiritual, and can only be spiritually discerned. Those who are not sons, or who only come in as sons under the law of nature, like Ishmael, know nothing of this indwelling Spirit, and are up in arms at us for daring to claim so great a blessing: yet it is ours, and none can deprive us of it. Not only does he prompt us to cry but he works in us a sense of need which compels us to cry, and also that spirit of confidence which emboldens us to claim such relationship to the great God. Nor is this all, for he assists us in some mysterious manner so that we are able to pray aright; he puts his divine energy into us so that we cry "Abba, Father" in an acceptable manner. There are times when we cannot cry at all, and then he cries in us. There are seasons when doubts and fears abound, and so suffocate us with their fumes that we cannot even raise a cry, and then the indwelling Spirit represents us, and speaks for us, and makes intercession for us, crying in our name, and making intercession for us according to the will of God. Thus does the cry "Abba, Father" rise up in our hearts even when we feel as if we could not pray and dare not think ourselves children. Then we may each say, "I live, yet not I, but the Spirit that dwelleth in me." On the other hand, at times our soul gives such a sweet assent to the Spirit's cry that it becometh ours also, but then we more than ever own the work of the Spirit, and still ascribe to him the blessed cry, "Abba, Father." This leads me to observe that this cry in our hearts is exceedingly near and familiar. In the sound of it I have shown you that it is childlike, but the tone and manner of the utterance are equally so. Note that it is a cry. If we obtain audience with a king we do not cry, we speak then in measured tones and set phrases; but the Spirit of God breaks down our measured tones, and takes away the formality which some hold in great admiration, and he leads us to cry, which is the very reverse of formality and stiffness. When we cry, we cry, "Abba": even our very cries are full of the spirit of adoption. A cry is a sound which we are not anxious that every passer-by should hear; yet what child minds his father hearing him cry? So when our heart is broken and subdued we do not feel as if we could talk fine language at all, but the Spirit in us sends forth cries and groans, and of these we are not ashamed, nor are we afraid to cry before God. I know some of you think that God will not hear your prayers, because you cannot pray grandly like such-and-such a minister. Oh, but the Spirit of his Son cries, and you cannot do better than cry too. Be satisfied to offer to God broken language, words salted with your griefs, wetted with your tears. Go to him with holy familiarity, and be not afraid to cry in his presence, "Abba, Father." I shall close when I notice this, that the most of this crying is kept within the heart, and does not come out at the lips. Like Moses, we cry when we say not a word. God hath sent forth the Spirit of his Son into our hearts, whereby we cry, "Abba, Father." You know what I mean: it is not alone in your little room, by the old arm-chair, that you cry to God, but you call him "Abba, Father," as you go about the streets or work in the shop. The Spirit of his Son is crying "Abba, Father," when you are in the crowd or at your table among the family. I see it is alleged as a very grave charge against me that I speak as if I were familiar with God. If it be so, I make bold to say that I speak only as I feel. Blessed be my heavenly Father's name, I know I am his child, and with whom should a child be familiar but with his father? O ye strangers to the living God, be it known unto you that if this be vile, I purpose to be viler still, as he shall help me to walk more closely with him. We feel a deep reverence for our Father in heaven, which bows us to the very dust, but for all that we can say, "truly our fellowship is with the Father and with his Son, Jesus Christ." No stranger can understand the nearness of the believer's soul to God in Christ Jesus, and because the world cannot understand it, it finds it convenient to sneer, but what of that? Abraham's tenderness to Isaac made Ishmael jealous, and caused him to laugh, but Isaac had no cause to be ashamed of being ridiculed, since the mocker could not rob him of the covenant blessing. Yes, beloved, the Spirit of God makes you cry "Abba, Father," but the cry is mainly within your heart, and there it is so commonly uttered that it becomes the habit of your soul to be crying to your Heavenly Father. The text does not say that he had cried, but the expression is "crying" it is a present participle, indicating that he cries every day "Abba, Father." Go home, my brethren, and live in the spirit of sonship. Wake up in the morning, and let your first thought be "My Father, my Father, be with me this day. Go out into business, and when things perplex you let that be your resort "My Father, help me in this hour of need." When you go to your home, and there meet with domestic anxieties, let your cry sill be, "Help me, my Father." When alone you are not alone, because the Father is with you: and in the midst of the crowd you are not in danger, because the Father himself loveth you. What a blessed word is that, "The Father himself loveth you"! Go, and live as his children. Take heed that ye reverence him, for if he be a father where is his fear? Go and obey him, for this is right. Be ye imitators of God as dear children. Honour him wherever you are, by adorning his doctrine in all things. Go and live upon him, for you shall soon live with him. Go and rejoice in him. Go and cast all your cares upon him. Go henceforth, and whatever men may see in you may they be compelled to own that you are the children of the Highest. "Blessed are the peacemakers, for they shall be called the children of God." May you be such henceforth and evermore. Amen and amen.
PORTIONS OF SCRIPTURE READ BEFORE SERMON Galatians 3:22-29 ; Galatians 4:0 ; Galatians 5:1-6 .
The Allegories of Sarah and Hagar A Sermon Delivered on Sabbath Morning, March 2, 1856, by the REV. C. H. Spurgeon At New Park Street Chapel, Southwark.
"These are the two covenants." Galatians 4:24 .
THERE cannot be a greater difference in the world between two things than there is between law and grace. And yet, strange to say, while the things are diametrically opposed and essentially different from each other, the human mind is so depraved, and the intellect, even when blessed by the Spirit, has become so turned aside from right judgment, that one of the most difficult things in the world is to discriminate properly between law and grace. He who knows the difference, and always recollects it the essential difference between law and grace has grasped the marrow of divinity. He is not far from understanding the gospel theme in all its ramifications, its outlets, and its branches, who can properly tell the difference between law and grace. There is always in a science some part which is very simple and easy when we have learned it, but which, in the commencement, stands like a high threshold before the porch. Now, the first difficulty in striving to learn the gospel is this. Between law and grace there is a difference plain enough to every Christian, and especially to every enlightened and instructed one; but still, when most enlightened and instructed, there is always a tendency in us to confound the two things. They are as opposite as light and darkness, and can no more agree than fire and water; yet man will be perpetually striving to make a compound of them often ignorantly, and sometimes wilfully. They seek to blend the two, when God has positively put them asunder. I. First, we invite you to notice THE TWO WOMEN Hagar and Sarah. It is said that they are the types of the two covenants; and before we start we must not forget to tell you what the covenants are. The first covenant for which Hagar stands, is the covenant of works, which is this: "There is my law, O man; if thou on thy side wilt engage to keep it, I on my side will engage that thou shalt live by keeping it. If thou wilt promise to obey my commands perfectly, wholly, fully, without a single flaw, I will carry thee to heaven. But mark me, if thou violatest one command, if thou dost rebel against a single ordinance, I will destroy thee for ever." That is the Hagar covenant the covenant propounded on Sinai, amidst tempests, fire and smoke or rather, propounded, first of all, in the garden of Eden, where God said to Adam, "In the day that thou eatest thereof thou shalt surely die." As long as he did not eat of the tree, but remained spotless and sinless, he was most assuredly to live. That is the covenant of the law, the Hagar covenant. The Sarah covenant is the covenant of grace, not made with God and man, but made with God and Christ Jesus, which covenant is this: "Christ Jesus on his part engages to bear the penalty of all his people's sins, to die, to pay their debts, to take their iniquities upon his shoulders; and the Father promises on his part that all for whom the Son doth die shall most assuredly be saved; that seeing they have evil hearts, he will put his law in their hearts, that they shall not depart from it, and that seeing they have sins, he will pass them by and not remember them any more for ever." The covenant of works was, "Do this and live, O man!" but the covenant of grace is, "Do this, O Christ, and thou shalt live, O man!" The difference of covenants rests here. The one was made with man, the other with Christ; the one was a conditional covenant, conditional on Adam's standing, the other is a conditional covenant with Christ, but as perfectly unconditional with us. There are no conditions whatever in the covenant of grace, or if there be conditions, the covenant gives them. The covenant gives faith, gives repentance, gives good works, gives salvation, as a purely gratuitous unconditional act; nor does our continuance in that covenant depend in the least degree on ourselves. The covenant was made by God with Christ, signed, sealed, and ratified, in all things ordered well. Notice next: though Sarah was the elder wife, yet Hagar bare the first son . So the first man Adam was the son of Hagar; though he was born perfectly pure and spotless, he was not the son of Sarah when he was in the garden. Hagar had the first son. She bore Adam, who lived for a time under the covenant of works. Adam lived in the garden on this principle. Sins of commission were to be his fall; and if he omitted to do the sin, then he was to stand for ever. Adam had it entirely in his own power whether he would obey God or not: his salvation, then, rested simply on this basis, "If thou touchest that fruit thou diest; if thou obeyest my command, and dost not touch it, thou shalt live." And Adam, perfect as he was, was but an Ishmael, and not an Isaac, till after his fall. Apparently , at any rate, he was a Hagarene, though secretly , in the covenant of grace, he may have been a child of promise. Blessed be God, we are not under Hagar now; we are not under the law since Adam fell. Now Sarah hath brought forth children. The new covenant is, "The mother of us all." Again: Hagar never was a free woman, and Sarah never was a slave . So, beloved, the covenant of works never was free, and none of her children ever were. All those who trust in works never are free, and never can be, even could they be perfect in good works. Even if they have no sin, still they are bond-slaves, for when we have done all that we ought to have done, God is not our debtor, we are debtors still to him, and still remain as bond-slaves. If I could keep all God's law, I should have no right to favour, for I should have done no more than was my duty, and be a bond-slave still. The law is the most rigorous master in the world, no wise man would love its service; for after all you have done, the law never gives you a "Thank you," for it, but says, "Go on, sir, go on!" The poor sinner trying to be saved by law is like a blind horse going round and round a mill, and never getting a step further, but only being whipped continually; yea, the faster he goes, the more work he does, the more he is tired, so much the worse for him. The better legalist a man is, the more sure he is of being damned; the more holy a man is, if he trust to his works, the more he may rest assured of his own final rejection and eternal portion with Pharisees. Hagar was a slave; Ishmael, moral and good as he was, was nothing but a slave, and never could be more. Not all the works he ever rendered to his father could make him a free-born son. Sarah never was a slave. She might be sometimes taken prisoner by Pharoah, but she was not a slave then; her husband might sometimes deny her, but she was his wife still; she was soon owned by her husband, and Pharoah was soon obliged to send her back. So the covenant of grace might seem once in jeopardy, and the representative of it might cry, "My Father, if it be possible, let this cup pass from me;" but it never was in real hazard. And sometimes the people under the covenant of grace may seem to be captives and bond-slaves; but still they are free. Oh! that we knew how to "stand fast in the liberty wherewith Christ hath made us free." II. Now we are going to review the TWO SONS. While the two women were types of the two covenants, the two sons were types of those who live under each covenant. Isaac is a type of the man who walks by faith, and not by sight, and who hopes to be saved by grace; Ishmael of the man who lives by works, and hopes to be saved by his own good deeds. Let us look at these two. But where was the difference between the two lads in their outward appearance? There was no difference between them as to ordinances , for both of them were circumcised. There was no distinction with regard to outward and visible signs. So, my dearly beloved, there is often no difference between Ishmael and Isaac, between the legalist and the Christian, in matters of outward ceremonies. The legalist takes the sacrament and is baptized; he would be afraid to die if he did not. And I do not believe there was much difference as to character . Ishmael was nearly as good and honorable a man as Isaac; there is nothing said against him in Scripture; indeed, I am led to believe that he was an especially good lad, from the fact that when God gave a blessing, he said, "With Isaac shall the blessing be." Abraham, said, "O that Ishmael might live before thee." He cried to God for Ishmael, because he loved the lad, doubtless, for his disposition. God said, yes, I will give Ishmael such-and-such a blessing; he shall be the father of princes, he shall have temporal blessings; but God would not turn aside, even for Abraham's prayer. And when Sarah was rather fierce, as she must have been that day when she turned Hagar out of the house, it is said, "It grieved Abraham because of his son;" and I do not suspect that Abraham's attachment was a foolish one. There is one trait in Ishmael's character that you love very much. When Abraham died, he did not leave Ishmael a single stick or stone, for he had previously given him his portion and sent him away; yet he came to his father's funeral, for it is said that his sons Ishmael and Isaac buried him in Machpelah. There seems then to have been but little difference in the characters of the two. So, dearly beloved, there is little difference between the legalist and the Christian as to the outward walk. They are both the visible sons of Abraham. It is not a distinction of life; for God allowed Ishmael to be as good as Isaac, in order to show that it was not the goodness of man that made any distinction, but that he "will have mercy on whom he will have mercy, and whom he will be hardeneth." Isaac has more really good works; he does not stand second to Ishmael. When he is converted, he labours, if it be possible, to serve his father far more than the legalist does his master; but still doubtless, if you were to hear both their tales, you would hear Isaac say that he was a poor miserable sinner, while Ishmael would make himself out a very honorable Pharisaic gentleman. The difference is not in works, however, but in motives; not in the life, but in the means of sustaining life not in what they do, so much as in how they do it. Here, then, is the difference between some of you. Not that you legalists are worse than Christians; you may be often better in your lives, and yet you may be lost. Do you complain of that as unjust? Not in the least. God says men must be saved by faith, and if you say, "No, I will be saved by works," you may try it, but you will be lost for ever. It is as if you had a servant, and you should say, "John, go and do such-and-such a thing in the stable;" but he goes away and does the reverse, and then says, "Sir, I have done it very nicely." "Yes," you say, "but that is not what I told you to do." So God has not told you to work out your salvation by good works; but he has said, "Work out your own salvation with fear and trembling, for it is God that worketh in you to will and to do of his good pleasure." So that when you come before God with your good works he will say, "I never told you to do that. I said, believe on the Lord Jesus Christ and be baptized, and thou shalt be saved." "Ah!" you say, "I thought the other was a great deal better way." Sir, you will be lost for your thoughts. "Why is it that the Gentiles, who followed not after righteousness, have attained unto righteousness," when Israel, who followed after righteousness, hath not attained it? It is this: "Because they sought it not by faith, but by the works of the law." IV. But we have to enquire WHAT BECAME OF THE TWO SONS. Now, once more, Ishmael was sent away, and Isaac was kept in the house . So there you are some of you, when the searching day shall come to try God's church, though you have been living in the church as well as others, though you have got the mask of profession on you, you will find that it will not avail. You have been like the elder son; whenever a poor prodigal has come into the church, you have said, "As soon as thy son is come which hath devoured thy living with harlots, thou hast killed for him the fatted calf." Ah! envious legalist, thou wilt be banished at last from the house. I tell you legalist, and formalist, that you have no more to do with Christ than the heathens have, and thou you have been baptized with Christian baptism, though you sit at a Christian table, though you hear a Christian sermon, you have neither part nor lot in the matter, any more than a Catholic or a Mahomedan, unless you are trusting simply in the grace of God, and are an heir according to the promise. Whosoever doth trust to his works, though it be ever so little, will find that that little trust will ruin his soul. All that nature spins must be unravelled. That ship which works have builded must have her keel cut in halves. A soul must trust simply and wholly to the covenant of God, or else that soul is lost. Legalist, thou hopest to be saved by works. Come, now, I will treat thee respectfully. I will not charge thee with having been a drunkard, or a swearer; but I want to ask thee, Art thou aware, that in order to be saved by thy works, it is requisite that thou shouldst be entirely perfect? God demands the keeping of the whole law. If you have a vessel with the smallest crack in it, it is not a whole one. Have you never committed sin in all your life? Have you never thought an evil thought, never had an evil imagination? Come, sire, I would not suppose that you have stained those white kid gloves with anything like lust, or carnality, or that your fine mouth which uses such chaste language ever condescended to an oath, or anything like lasciviousness; I will not imagine that you have ever sung lascivious son; I will leave that out of the question but hast thou never sinned? "Yes," sayest thou. Then, mark this: " the soul that sinneth, it shall die ;" and that is all I have to say to thee. But if thou wilt deny that thou hast ever sinner, dost thou know that if in future thou commit but one sin though thou shouldst live for seventy years a perfect life, and at the end of that seventy years thou shouldst commit one sin, all thy obedience would go for nothing; for " He that offends in one point is guilty of all ." "Sir," you say, "you are going on a wrong supposition, for though I believe I ought to do some good works, I believe Jesus Christ is very merciful, and though I am not exactly perfect, I am sincere, and I think sincere obedience will be accepted instead of perfect obedience." You do, indeed! and pray what is sincere obedience? I have known a man get drunk once a week; he was very sincere, and he did not think he was doing wrong so long as he was sober on a Sunday. Many people have what they call a sincere obedience, but it is one which always leaves a little margin for iniquity. But then you say, "I do not take too much margin, it is only a little sin I allow." My dear sir, you are quite in error as to your sincere obedience, for if this be what God requires, then hundreds of the vilest characters are as sincere as you are. But I do not believe you are sincere. If you were sincere, you would obey what God says, "Believe on the Lord Jesus Christ, and thou shalt be saved." It strikes me thy sincere obedience is a sincere delusion, and such thou wilt find it. "Oh," sayest thou, "I believe that after all we have done, we must go to Jesus Christ, and we must say, "Lord, there is a great deficiency here, wilt thou make it up?" I have heard of weighing witches against the parish Bible, and if they were found heavier they were declared to be innocent; but to put the witch and the Bible in the same scale is a new idea. Why, Christ will not get in the scale with such a conceited fool as thou art. You wish Christ to be a make-weight. He is much obliged to you for the compliment, but he will accept no such menial service. "Oh," sayest thou, "he shall assist me in the matter of salvation." Yes, I know that would please you; but Christ is a very different kind of Saviour; he has a propensity when he does a thing to do it all. You may think it strange, but he never likes any assistance. When he made the world, he did not ask the angel Gabriel so much as to cool the molten matter with his wing, but he did it entirely himself. So it is in salvation: he says, "My glory I will not give to another." And I beg to remind thee, as thou professest to go to Christ, and yet to have a little share in the business thyself, that there is a passage in the Scriptures which is apropos to thee, and which thou mayest masticate at thy leisure, "And if by grace, then is it no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace; otherwise work is no more work." For if you mix the two together, you spoil them both. Go home, sir, and make yourself a stirabout with fire and water, endeavour to keep in your house a lion and a lamb, and when you have succeeded in doing these, tell me that you have made works and grace agree, and I will tell you, you have told me a lie even then, for the two things are so essentially opposite, that it cannot be done. Whosoever amongst you will cast all his good works away, and will come to Jesus, with this "Nothing, nothing , NOTHING,
Nothing in my hands I bring, Simply to the cross I cling,
Christ will give you good works enough, his Spirit will work in you to will and to do of his good pleasure, and will make you holy and perfect; but if you have endeavoured to get holiness before Christ, you have begun at the wrong end, you have sought the flower before you have the root, and are foolish for your pains. Ishmaels, tremble before him now! If others of you be Isaacs, may you ever remember that you are children of the promise. Stand fast. Be not entangled by the yoke of bondage, for you are not under the law, but under grace.
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Spurgeon, Charle Haddon. "Commentary on Galatians 4". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/
the Second Week after Epiphany