Romans 8:14

DISCOURSE: 1869THE LEADINGS OF THE SPIRIT

Romans 8:14. As many as are led by the Spirit of God, they are the sons of God.

THOUGH Christ’s obedience unto death is the only meritorious ground of our salvation, yet it is certain that heaven is held forth to us as a prize which we are to attain by running, and as “a recompence of reward” which we are to gain by labour. Many shrink back at this idea, on account of the vast disproportion between the work and the reward: and well they may shrink back, if nothing be taken into the consideration but the intrinsic excellence of our works. But there is one point of view in which the disproportion will not appear so great, or perhaps will altogether vanish. We know that a poor man thinks himself liberally paid for his labour, if, after toiling a whole week, he receive a pound or two for his trouble: but the child of a monarch would account himself very ill rewarded for such work, though he should be paid at a much higher rate. It is thus with respect to the point before us: if we be considered as men, the reward of eternal glory infinitely exceeds the labour of a few years of obedience: but, if we be considered as children of the living God, and as performing our works through the agency of his Spirit, the recompence of heaven is no more than what is suited to our rank and dignity. This seems to be the idea of the Apostle in the text: he has observed, that “if through the Spirit we mortify the deeds of the body, we shall live:” but, lest we should think it incredible that such a reward should follow a life of mortification, he assigns the reason of it; “For as many as are led by the Spirit of God, they are the sons of God;” and consequently, they may expect a reward suited to their high character, and to the dignity of the Spirit who worketh in them.

In discoursing on these words, we shall shew,

I.

Who they are that are led by the Spirit—

It is obvious and undeniable that all are not; and indeed the very text intimates that their number is limited to a part only of mankind. To distinguish accurately who these are, is a matter of some difficulty: for though we may easily shew, what the Spirit will lead us from, or what he will lead us to, we shall speak to no purpose, unless we take such discriminating marks as are found in none but true Christians. To make the matter as clear as possible,

1.

We will propose some marks, which, though found in all true Christians, are insufficient to distinguish them—

[A person is not necessarily led by the Spirit, because he follows the dictates of his natural conscience. Every true Christian consults his conscience, and obeys its voice: but others may do so as well as he. Cornelius was evidently a conscientious man; but did not become a Christian till St. Peter set before him “words, whereby he and all his household should be saved [Note: Acts 11:14.].” If that instance be thought doubtful we Will adduce two others that admit of no doubt. The Rich Youth in the Gospel thought he had “kept all the commandments from his earliest youth:” and Paul, while he was a Jew, “had walked before God in all good conscience,” and had been, “touching the righteousness of the law, blameless.” But neither the one nor the other of these was led by the Spirit: the one renounced Christ rather than his riches [Note: Matthew 19:20-22.]; and the other was converted only by a miraculous interposition of the Lord Jesus [Note: Acts 9:1-6.]. From hence it is evident that men may be honest, and upright, and conscientious, and yet have no just reason to conclude themselves children of God.

Again, a person is not necessarily led by the Spirit because he has experienced a change in his views and affections. Doubtless, every Christian has experienced such a change: but the like is said of “the stony-ground hearers;” who not only received the word so as to inform their understanding, but so as to kindle in their hearts a lively joy [Note: Matthew 13:20.]. Though therefore we may be moved under a sermon, and find as much pleasure in it as Ezekiel’s hearers [Note: Ezekiel 33:32.], yet this is no satisfactory evidence of our conversion to God.

Further, a person is not necessarily led by the Spirit, because he makes an open profession of religion. For though every true Christian will confess Christ openly, yet “the thorny-ground hearers” also do the same; and it is worthy of notice, that they are represented as never relinquishing their profession [Note: Matthew 13:22.]. Though therefore we may openly join ourselves to the Lord’s people, and be numbered amongst them by others, and bear reproach for our attachment to them, and bring forth fruit which resembles theirs, yet all this will be no decisive proof that we are led by the Spirit, or that we have any part in the Christian’s salvation.]

2.

We will propose some marks which will distinguish the true Christian from every other person under heaven—

[We may be sure that we are led by the Spirit, if we come daily to Christ as perishing sinners. No formalist or hypocrite can do this: he may talk about it, but he cannot do it: he has not that brokenness of heart, that contrition, that sense of his extreme need of mercy, which are necessary to bring him thus to Christ. There is in all unconverted persons an insuperable reluctance to come to him in such an humiliating way, a reluctance that nothing but an Almighty power can overcome. Our Lord himself says, “No man can come unto me, except the Father, who hath sent me, draw him [Note: John 6:44.].” If therefore we are daily coming to Christ with self-lothing and self-abhorrence, and building all our hopes of salvation on the merit of his blood, we can affirm, on the testimony of Christ himself, that we are of those who are under the leadings of his Spirit.

Another mark whereby this point may be ascertained, is our being willing to receive Christ as our Lord and Governor. The unregenerate, however desirous of being saved from misery, cannot be prevailed on cordially to submit to the yoke of Christ. The declaration of St. Paul is, that “no man can say that Jesus is the Lord, but by the Holy Ghost [Note: 1 Corinthians 12:3.].” By this expression we must understand, not an incapacity to utter these words, but an incapacity to utter them cordially in reference to oneself. If therefore we be enabled cheerfully to sacrifice our own will, and if we seek unfeignedly to have “the very thoughts of our hearts brought into captivity to the obedience of Christ,” we have another indisputable evidence that we are under the Spirit’s influence and guidance.

A still further mark, which is also decisive on the point, is, our mortifying of all sin without reserve. The most specious hypocrite in the universe has some secret lust which he will not part with, and which he cannot, by any power of his own, subdue: “It is through the Spirit alone that we can mortify the deeds of the body [Note: ver. 13.].” If, then, there be no sin which we plead for; no sin, though dear as a right eye, or useful as a right hand, which we are not watching and labouring to destroy; it is evident, beyond all controversy, that we are led and strengthened by the Spirit of God.]

This point being ascertained, we proceed to notice,

II.

The glorious state to which they are exalted—

It is almost incredible that sinners, like us, should ever become children of the Most High God; yet is it certain, that all who are led by the Spirit of God, are exalted to this state—

1.

They are brought into the relation of children—

[Once they were “children of wrath,” and “children of the wicked one:” but now they are adopted into God’s family, and numbered amongst his children. Nor is it by adoption only that they stand thus related to him, but by regeneration also: for they are “begotten of God, even by the incorruptible seed, the word of God,” and are made “partakers of a divine nature.” Once they regarded God only as a Governor and a Judge; but now they have “a spirit of adoption given to them, whereby they can call him, Abba, Father.” What an unspeakable honour is this! If David thought it “no light matter to be called the son-in-law of such a king” as Saul, what is it to be called the sons of the Most High God, the King of kings, and Lord of lords! — — —]

2.

They enjoy all the privileges of children—

[What are the privileges which are annexed to that relation among men? Think of them; comprehend them all; and they will fall infinitely short of those which it is your happiness to enjoy, both in this world, and in the world to come.

In this world you have every temporal blessing secured to you, to the utmost extent of your necessities, by the express promise of your heavenly Father. The children of men may say, of their respective possessions, this estate, or that kingdom, is mine: but of the children of God it may be said, “All things are yours.” As far as it can conduce to your real happiness, the whole world is yours, yea, all things, whether present or future [Note: 1 Corinthians 3:21-23.]. As for spiritual blessings, there is nothing which the Lord Jesus Christ himself enjoyed when on earth, that is not made over to you also. You may have constant access to your Father’s presence; you may ask of him whatever you will; you shall have his continual guidance in difficulties, support in trials, and consolation in troubles: every thing shall be ordered and over-ruled for your good; and you shall be carried on through all your destined labours, till you can say, “It is finished.” Of none but God’s children can this be said; but of them it may be said without one single exception.

You may carry your views yet farther, even to the world to come; and there also shall your happiness extend. There is reserved for all the Lord’s children “an inheritance, which is incorruptible and undefiled, and never-fading.” If we are children, then are we heirs, heirs of God, and joint-heirs with Christ. Think then of all that God the Father has in heaven to bestow; think of all that the Lord Jesus Christ, as your living Head, now enjoys there; and you will then have some faint idea of the inheritance reserved for you. Amongst men, if an eldest son should inherit all his father’s property, the rest of the family would be unprovided for: but in heaven it is not so: every one has all that he could have, though there should be none but himself to possess the inheritance. Even here every man has all the light of the sun, notwithstanding millions of his fellow-creatures enjoy it together with him: and in like manner in heaven, all the glory and felicity of it is the portion of every saint around the throne of God.

Are you then really under the leadings of the Holy Spirit? Rejoice and adore your God, who has called you into so near a relation to him, and invested you with honours higher than even the highest archangel is privileged to possess.]

From this subject we may further learn,I.

The importance of discovering by what spirit we are led—

[Many are not led by the Spirit of God, but by the spirit of the world; which, as St. Paul tells us [Note: 1 Corinthians 2:12.], and as experience too fatally proves, is contrary to the Spirit of God in all its actings. What spirit, I would ask, is that which leads the young into all manner of pleasure and gaiety; and causes those of middle age to be so immersed in cares, as scarcely to leave them a single hour to serve their God? What spirit is that which even in advanced life engages the thoughts and affections still on the side of the world, when time has worn away almost all capacity to enjoy it? Yet this is the spirit by which the generality are actuated to their dying hour.

But even where religion appears to occupy the mind, many, alas! are led only by their own spirit. The very manner in which they speak and act shews, that pride and conceit and vanity are the predominant dispositions of their hearts. They have a zeal perhaps for some favourite tenets, or for their own particular party; but they want the humility, the meekness, and the love which are the distinguishing features of all who are born of God.It is not easy for persons to discern what spirit they themselves are of, even when all around them see how awfully they are deluded. But it concerns us all to examine carefully our own hearts and ways, that we may not deceive our own souls: for whatever we may imagine, they only are children of God, who bear the image of their Father: and they who fulfil the will of Satan, are, as God himself testifies, the children of the wicked one [Note: Joh 8:44 and 1 John 3:10.]. Surely we should guard against so fatal a delusion as this, lest, when we enter into the eternal world, expecting to behold the face of our God in peace, we meet only an accusing God, and an avenging Judge.]

2.

The importance of honouring him whose motions we profess to follow—

[In professing to he led by the Spirit of God, you claim, of course, the honour of being the children of God. And if you claim this honour, O think what manner of conversation yours should be; how holy, how spiritual, how heavenly! It should not be thought sufficient to maintain what may be called a blameless conduct; you should shine as lights in the midst of a dark world [Note: Philippians 2:15-16.], and “walk worthy of him who hath called you to his kingdom and glory.” Would you see the particulars wherein such conduct consists? read it in that direction which St. Paul gives to the Colossian Church; “Put on, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness [Note: Colossians 3:12-14.].” Here is living Christianity: this is to walk as Christ walked: and by this shall all men know that ye are the disciples of Christ, “the sons and daughters of the Lord Almighty.”]