Romans 8:15

DISCOURSE: 1870THE SPIRIT OF BONDAGE AND OF ADOPTION

Romans 8:15. Ye have not received the Spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

OUR blessed Lord in his last discourse with his Disciples, promised to send down from heaven the Holy Spirit, who should “convince the world of sin, of righteousness, and of judgment:” and accordingly, on the day of Pentecost he did send down the Holy Spirit, who instantly wrought in the most powerful manner on the minds of thousands, filling them with the deepest convictions, and with the richest consolations. From that time the Holy Spirit has continued so to work on the minds of men, in some as a Spirit of bondage, and in others as a Spirit of adoption. The nature of the Holy Spirit’s operations is the same in both cases; their use and tendency being to bring men to God: the difference which is found in the effects, is occasioned by the state of the persons on whom the Spirit works: in those whose minds are yet blinded by Satan, and enslaved by sin, he produces only bondage and fear but those who are deeply penitent, and unfeignedly desirous of fulfilling the word of God, he introduces into a state of light and liberty and joy.

Corresponding with these different states of men was the difference between the Jewish and the Christian dispensations; the one of which was intended to introduce the other: and it was good, as far as it answered that end: but, as an ultimate state to rest in, it was bad: it consisted only of “weak and beggarly elements,” and imposed an insupportable yoke, from which it is our happy privilege to be released. It is in reference to that dispensation chiefly that the Apostle uses the word “again;” because the Jewish converts at Rome had, previous to their embracing of Christianity, groaned under that yoke: but the others also, in their heathen state, had experienced a bondage not very dissimilar; and therefore the same expression may not improperly be applied to them also.

That we may have a distinct view of the whole of the Spirit’s operations, we shall consider them,

I.

In reference to the dispensation under which we live—

The Christian dispensation, as contrasted with the Jewish, is called “The ministration of the Spirit [Note: 2 Corinthians 3:8.],” because under that dispensation the Spirit is poured forth far more abundantly than before.

The Jewish economy tended only to bondage—[The terrific manner in which the law was given, generated nothing but fear in all who heard it: even Moses himself said on the occasion, “I exceedingly fear and quake.” And the strict prohibition to all the people not so much as to touch the border of the mount, clearly shewed to them that it was not a dispensation whereby they were ever to obtain a near access to God.

The two tables of the law, which were then given to Moses, were so holy, that though in the letter they might be observed, in the spirit they could not be kept by any child of man: and yet they were enforced with the most awful sanctions, the smallest violation of any one command subjecting the offender to death, even eternal death. What but fear could result from such a dispensation as this?

The very sacrifices prescribed for the relief of those consciences which were oppressed with guilt, tended, in fact, to confirm, rather than relieve, the bondage of their minds. For how could they imagine that “the blood of bulls and of goats should take away sin?” Hence “the offerers were never made perfect, as pertaining to the conscience;” and the annual repetition of the same sacrifices confirmed their apprehensions, that their sins, so imperfectly atoned for, were not effectually removed. The sacrifices were to them only “a remembrance of sins from year to year [Note: Hebrews 10:1-4.].” Moreover, the people in their own persons could not approach unto their God: they must deliver their offerings to the priests and Levites: nay, not even the priests could enter within the vail, nor even the high-priest himself, except on one day in the year, and then only in the precise manner that was prescribed to him. In all this, the Holy Ghost, who even under that dispensation was not altogether withheld from men, “signified to the Jewish nation that the way into the holy of holies was not yet manifest [Note: Hebrews 9:6-8.].”

Even the promises that were given for their encouragement were, for the most part, only such as were calculated to work upon an earthly mind, and in no respect to bring them to a state of peace and joy. Hence, except those few favoured saints who had an insight into the Gospel, and were enabled to look through the shadows of the law to Christ as the substance of them, all were in bondage, serving God from fear, rather than from love; and rendering to him rather the reluctant services of the body, than the willing devotion of the soul.]

The Christian dispensation, on the contrary, tends to produce in us a happy childlike disposition—[The new covenant, which it holds forth to us, offers life and salvation on far different terms than were prescribed by the old covenant. The old covenant said, “Do this and live:” the new covenant says, “Believe and be saved [Note: Romans 10:5-9.].” The Gospel reveals unto us a sacrifice, that is, “a propitiation for the sins of the whole world;” and offers us a Saviour, who is “able to save to the uttermost all that come unto God by him.” Under this dispensation every one is privileged to enjoy the most intimate access to God, to “come with boldness into the holiest by the blood of Jesus, to draw near to God with a true heart in full assurance of faith, having his heart altogether sprinkled and purged from an evil conscience [Note: Hebrews 10:19; Hebrews 10:22.].” Further, these rich blessings are revealed to us as the fruits of God’s everlasting love, no less than as the purchase of the Redeemer’s blood; and to the blessings of time are added all the glory and felicity of heaven, as the assured portion of all God’s chosen people.

But, besides this clearer revelation of God’s grace and mercy, there is a manifestation of it made to the souls of the faithful by the Spirit of God, who “sheds abroad in their hearts the love of God” the Father, and “takes of the things that are Christ’s to shew unto them,” and by his own sanctifying operations “delivers them from the bondage of corruption into the glorious liberty of the children of God.”]With this contrasted view of the two dispensations agree the express declarations of God himself—[The nature of the two dispensations is thus distinctly marked by a very striking allegory; in which the Spirit generated in those who were under them is contrasted by that of a servant and a child [Note: Galatians 4:1-6.]: moreover, the transition from the one to the other is illustrated by the very same images as have been already noticed [Note: Hebrews 12:18-24.]: and the final issue of our adherence to the one or to the other is declared to be precisely such as might be expected;—to the servant, banishment; and to the son, an everlasting inheritance [Note: Galatians 4:24-25; Galatians 4:30.].]

But, to enter fully into the subject, we must consider it,

II.

In reference to the experience of individual believers—

The Holy Spirit strives in a greater or less degree with all:In the unconverted, he works as “a spirit of bondage”—[He is the true Author of every good desire. The least disposition towards what is good is as much his work as the most spiritual exercises of God’s dearest children. His operation therefore must be traced as well in the hearts of the unconverted, as of the converted. In the commencement, he operates in a way of legal hopes: in the progress, he impels to slavish fears: and, with those who are not the subjects of saving grace, he terminates his operations by instigating to self-righteous endeavours. A person first beginning to think about his soul, (for which thought he is wholly indebted to the Spirit of God,) is desirous of putting the most favourable construction on all his former ways, and of dissipating all apprehensions about his eternal state. Hence he persuades himself, that he has never committed any great sins; or, if he has, that they were committed under such circumstances as greatly to palliate their guilt: that, at all events, God is too merciful ever to visit his offences with such a terrible punishment as the Scriptures speak of: and that his good deeds, which he either has performed, or hopes to perform, will counterbalance all the evil he has done. By degrees his mind becomes more enlightened, and he sees that his sins have been neither so few, nor so venial, as he had imagined. And now his legal hopes vanish, and are succeeded by slavish fears. The declarations of God respecting the final condemnation of the wicked are credited by him; and his claims of innocence or good desert are seen to be destitute of any solid foundation. Now the thoughts of death and judgment are terrible to him; and, as St. Paul says, He, “through fear of death, is all his lifetime subject to bondage.” To such an extent do “these terrors of the Lord” operate on many, that they hate their very existence, and would gladly surrender it up, if they could but perish like the beasts, and never be called to any future account. These apprehensions lead, as may be expected, to self-righteous endeavours. The person who is under their influence, sets himself to read, and pray, and attend the ordinances: he dispenses alms to the poor; he renounces many practices which he once justified, and performs many duties which he once neglected; hoping, if possible, to make up for all the time that he has lost, and to conciliate the favour of his offended God. As his light increases, and the insufficiency of human merit is discovered by him, he looks to the Saviour, the Lord Jesus Christ, to atone for his faults, and to supply his detects. Perhaps in time the folly of depending on human righteousness is seen by him; and he is willing to seek for salvation through Christ, provided he may but recommend himself to Christ by some obedience of his own, and have in himself the warrant for embracing the Saviour, and for expecting his salvation. Thus he founds his hopes, if not entirely, yet in some measure, on his own good works; and though doing well, as far as respects the ardour of his exertions, he fatally errs in making self the ground of his dependence, and perishes for want of a better righteousness than his own. This was the progress of the Spirit’s work in the unconverted Jews [Note: Romans 9:31-32.]; and such it is also in thousands at the present day.]

In those who are converted, he works as a Spirit of adoption—[To these he imparts sublimer gifts, enabling them to look up with confidence to God, crying, “Abba, Father.” He gives them an assured testimony of their acceptance with God as a reconciled God and Father; setting, as it were, upon their hearts the Father’s seal [Note: 2 Corinthians 1:21-22.], and witnessing with their spirits that they are the children of God [Note: ver. 16.]. Thus, drawing them by his gracious influences, he brings them into a state of holy “fellowship with the Father and the Son,” causing them to walk with God as dear children, and to live habitually as in his presence; they “dwelling in God, and God in them;” yea, being “one with God, and God with them.” As brought into the family of God, they now, through the power of that same blessed Spirit, live in a humble dependence upon God for all that they stand in need of for body and for soul, for time and for eternity. “All their care is cast on Him who careth for them;” and the life which they live in the flesh they live by the faith of the Son of God, “receiving every thing out of his fulness,” in the time and measure that Infinite Wisdom seeth best for them. Nor are these heavenly gifts uninfluential on their conduct. They now walk in the habit of grateful obedience to God, desiring and striving to be “perfect, even as their Father which is in heaven is perfect.” They serve their God no longer from fear, as slaves, but from love, as obedient children, whose ambition is to do their Father’s will on earth, as it is done in heaven. Elevated thus, and sanctified by the Spirit’s influence, they are filled with a joyful expectation of dwelling speedily, and to all eternity, in the immediate presence of that Saviour, “whom unseen they loved, and in whom even here they rejoiced with joy unspeakable and full of glory.” They “look for, and haste unto, the coming of that blessed day,” when they shall behold him face to face: the time seems long till they shall enjoy that bliss; and, with a holy impatience, they are ready to cry, “Come, Lord Jesus, come quickly.” They know that, as children, they are heirs: they have already, in the consolations of the Spirit, had “an earnest of their inheritance;” and they long for the full possession of it, “desiring to depart, that they may be with Christ.” Thus does the Spirit work, though certainly in different degrees, on all the children of God, inspiring them with filial joys, as he fills the unregenerate with slavish fears.]

In conclusion, we would entreat all of you to inquire, What spirit you have received?1.

Have you received the Spirit of God at all?

[Many, alas! have scarcely so much as “heard whether there be any Holy Ghost:” or, if they have, they regard all idea of his agency upon the soul as visionary and delusive. But let such persons know, that they are altogether dead in trespasses and sins. If the Spirit of God have not so far wrought upon our minds as to convince us of our lost estate, we have not as yet taken one single step towards heaven. The declaration of St. Paul in the preceding context is, “If any man have not the Spirit of Christ, he is none of his.”]

2.

Have you received the Spirit as a spirit of bondage?

[Despise it not: the fears and terrors with which he has filled your minds, maybe introductory to your final liberty, and your complete salvation. It is thus that the Spirit usually, if not invariably, works in those who are “translated from the kingdom of darkness into the kingdom of God’s dear Son.” He first wounds, and then heals, the soul: he “convinces us first of sin,” and then “of righteousness and of judgment:” he causes us to feel ourselves lost, and makes use of that feeling to lead us to Him who came into the world to seek and save us. “Despise not then the day of small things:” for “then shall you know if you follow on to know the Lord.”

On the other hand, we must say, Do not rest in it. The spirit of bondage will generate fear; but it will not produce either love or holiness, both of which are necessary to your everlasting salvation. If we have no better principle than slavish fear to make us obedient to our God, what are we better than the heathen? The Christian must regard God, not merely as a Judge, but as a Father. He must obey, not through fear of the lash, but from a real love to his name, and an unfeigned delight in his holy will. The truth, if it enter into our hearts, will make us free: and it will “deliver us from the bondage of corruption, into the glorious liberty of the children of God.”]

3.

Have you received the Spirit as a Spirit of adoption?

[Then be thankful for it, and adore your God for the exceeding riches of his grace towards you. But take care that you do not deceive your own souls respecting it. It is possible to mistake in this matter, and to refer to God’s agency the delusions of Satan and of your own hearts. Many indulge a very unhallowed confidence in God. But, though it is our privilege to put away slavish fear, it is our duty to cherish to the uttermost a filial fear of offending God. We must “walk in the fear of the Lord all the day long.” If we are on our guard in this particular, then our confidence cannot be too strong; since there is nothing which a loving father can bestow on his obedient child, which our God will not confer on us. Know then your privilege, and rejoice in it; and with all the confidence which the repetition of the word implies, go into the presence of your God from time to time, crying, “Abba, Father.” But take care that you do not lose it. Take care that you “grieve not the Holy Spirit of promise, whereby you are sealed unto the day of redemption [Note: Ephesians 4:30.].” Watch over your every action, word, and thought; endeavouring to walk “as obedient children,” yea, “as dear children,” worthy of the relation in which you stand to God; “being holy, as He who hath called you is holy [Note: 1 Peter 1:14-15.].”]