Sermon Ten
The Witness of
the Spirit: Discourse One ONE
"The
Spirit itself beareth witness with our spirit, that we are the
children of God." Rom. 8:16
1. How many vain men, not understanding what they spake, neither
whereof they affirmed, have wrested this Scripture to the great
loss if not the destruction of their souls! How many have mistaken
the voice of their own imagination for this witness of the Spirit
of God, and thence idly presumed they were the children of God
while they were doing the works of the devil! These are truly
and properly enthusiasts; and, indeed, in the worst sense of
the word. But with what difficulty are they convinced thereof,
especially if they have drank deep into that spirit of error!
All endeavours to bring them to the knowledge of themselves
they will then account fighting against God; and that vehemence
and impetuosity of spirit which they call "contending earnestly
for the faith," sets them so far above all the usual methods
of conviction that we may well say, "With men it is impossible."
2. Who can then be surprised if many reasonable men, seeing
the dreadful effects of this delusion, and labouring to keep
at the utmost distance from it, should sometimes lean toward
another extreme? -- if they are not forward to believe any who
speak of having this witness concerning which others have so
grievously erred? -- if they are almost ready to set all down
for enthusiasts, who use the expressions which have been so
terribly abused? -- yea, if they should question whether the
witness or testimony here spoken of, be the privilege of ordinary
Christians, and not, rather, one of those extraordinary
gifts which they suppose belonged only to the apostolic age?
3 . But is there any necessity laid upon us of running either
into one extreme or the other? May we not steer a middle course?
-- keep a sufficient distance from that spirit of error and
enthusiasm, without denying the gift of God, and giving up the
great privilege of his children? Surely we may. In order thereto,
let us consider, in the presence and fear of God,
First. What is this witness or testimony of our spirit; what
is the testimony of God's Spirit; and, how does he "bear
witness with our spirit that we are the children of God?"
Secondly. How is this joint testimony of God's Spirit and our
own, clearly and solidly distinguished from the presumption
of a natural mind, and from the delusion of the devil?
I. 1. Let us first consider, what is the witness or testimony
of our spirit. But here I cannot but desire all those who are
for swallowing up the testimony of the Spirit of God, in the
rational testimony of our own spirit, to observe, that in this
text the Apostle is so far from speaking of the testimony of
our own spirit only, that it may be questioned whether
he speaks of it at all, -- whether he does not speak
only of the testimony of God's Spirit. It does not appear
but the original text may fairly be understood thus. The Apostle
had just said, in the preceding verse, "Ye have received
the Spirit of adoption, whereby we cry, Abba, Father;"
and immediately subjoins, Auto
to pneuma (some copies read to
auto pneuma) summarturei tv pneumati hmvn, oti esmen tekna qeou,
which may be translated, "The same Spirit beareth witness
to our spirit that we are the children of God" (the preposition
sun only denoting that he witnesses this at the same time
that he enables us to cry Abba, Father.) But I contend not;
seeing so many other texts, with the experience of all real
Christians, sufficiently evince, that there is in every believer,
both the testimony of God's Spirit, and the testimony of his
own, that he is a child of God.
2. With regard to the latter, the foundation thereof is laid
in those numerous texts of Scripture which describe the marks
of the children of God; and that so plain, that he which runneth
may read them. These are also collected together, and placed
in the strongest light, by many both ancient and modern writers.
If any need farther light, he may receive it by attending on
the ministry of God's Word; by meditating thereon before God
in secret; and by conversing with those who have the knowledge
of his ways. And by the reason or understanding that God has
given him, which religion was designed not to extinguish, but
to perfect; -- according to that of the Apostle, "Brethren,
be not children in understanding; in malice" or wickedness
"be ye children; but in understanding be ye men;"
(1 Cor. 14:20;) -- every man applying those scriptural marks
to himself, may know whether he is a child of God. Thus, if
he know, First, "as many as are led by the Spirit of God,"
into all holy tempers and actions, "they are the sons of
God;" (for which he has the infallible assurance of holy
writ;) Secondly, I am thus "led by the Spirit of God;"
he will easily conclude, -- "Therefore I am a son of God."
3. Agreeable to this are all those plain declarations of St.
John, in his First Epistle: "Hereby we know that we do
know him, if we keep his commandments." (1 John 2:3.) "Whoso
keepeth his word, in him verily is the love of God perfected;
Hereby know we that we are in him;" that we are indeed
the children of God. (1 John 2:5.) "If ye know that he
is righteous, ye know that everyone that doeth righteousness
is born of him." (1 John 2:29.) "We know that we have
passed from death unto life, because we love the brethren."
(1 John 3:14) "Hereby we know that we are of the truth,
and shall assure our hearts before him;" namely, because
we "love one another not in word, neither in tongue, but
in deed and in truth." "Hereby know we that we dwell
in him, because he hath given us of his" loving "Spirit."
(1 John 4:13.) And, "hereby we know that he abideth in
us, by the" obedient "spirit which he hath given us."
(1 John 3:24.)
4. It is highly probable there never were any children of God,
from the beginning of the world unto this day, who were farther
advanced in the grace of God and the knowledge of our Lord Jesus
Christ, than the Apostle John, at the time when he wrote these
words, and the fathers in Christ to whom he wrote. Notwithstanding
which, it is evident both the Apostle himself, and all those
pillars in God's temple, were very far from despising these
marks of their being the children of God; and that they applied
them to their own souls for the confirmation of their faith.
Yet all this is no other than rational evidence, the witness
of our spirit, our reason or understanding. It all resolves
into this: Those who have these marks are the children of God:
But we have these marks. Therefore we are children of God.
5. But how does it appear, that we have these marks? This is
a question which still remains. How does it appear, that we
do love God and our neighbour, and that we keep his commandments?
Observe, that the meaning of the question is, How does it appear
to ourselves, not to others? I would ask him,
then, that proposes this question, How does it appear to you
that you are alive, and that you are now in ease, and not in
pain? Are you not immediately conscious of it? By the same immediate
consciousness, you will know if your soul is alive to God; if
you are saved from the pain of proud wrath, and have the ease
of a meek and quiet spirit. By the same means you cannot but
perceive if you love, rejoice, and delight in God. By the same
you must be directly assured, if you love your neighbour as
yourself; if you are kindly affectioned to all mankind, and
full of gentleness and longsuffering. And with regard to the
outward mark of the children of God, which is, according to
St. John, the keeping his commandments, you undoubtedly know
in your own breast, if, by the grace of God, it belongs to you.
Your conscience informs you from day to day, if you do not take
the name of God within your lips unless with seriousness and
devotion, with reverence and godly fear; if you remember the
Sabbath-day to keep it holy; if you honour your father and mother;
if you do to all as you would they should do unto you; if you
possess your body in sanctification and honour; and if, whether
you eat or drink, you are temperate therein, and do all to the
glory of God.
6. Now this is properly the testimony of our own spirit; even
the testimony of our conscience, that God hath given us to be
holy of heart, and holy in outward conversation. It is a consciousness
of our having received, in and by the Spirit of adoption, the
tempers mentioned in the Word of God as belonging to his adopted
children; even a loving heart toward God and toward all mankind;
hanging with childlike confidence on God our Father, desiring
nothing but him, casting all our care upon him, and embracing
every child of man with earnest, tender affection: -- A consciousness
that we are inwardly conformed, by the Spirit of God, to the
image of his Son, and that we walk before him in justice, mercy,
and truth, doing the things which are pleasing in his sight.
7. But what is that testimony of God's Spirit, which is superadded
to, and conjoined with, this? How does he "bear witness
with our spirit that we are the children of God?" It is
hard to find words in the language of men to explain "the
deep things of God." Indeed, there are none that will adequately
express what the children of God experience. But perhaps one
might say, (desiring any who are taught of God to correct, to
soften or strengthen the expression,) The testimony of the Spirit
is an inward impression on the soul, whereby the Spirit of God
directly witnesses to my spirit, that I am a child of God; that
Jesus Christ hath loved me, and given himself for me; and that
all my sins are blotted out, and I, even I, am reconciled to
God.
8. That this testimony of the Spirit of God must needs, in
the very nature of things, be antecedent to the testimony of
our own spirit, may appear from this single consideration: We
must be holy of heart, and holy in life before we can be conscious
that we are so; before we can have the testimony of our spirit,
that we are inwardly and outwardly holy. But we must love God,
before we can be holy at all; this being the root of all holiness.
Now we cannot love God, till we know he loves us. "We love
him, because he first loved us." And we cannot know his
pardoning love to us, till his Spirit witnesses it to our spirit.
Since, therefore, this testimony of his Spirit must precede
the love of God and all holiness, of consequence it must precede
our inward consciousness thereof, or the testimony of our spirit
concerning them.
9. Then, and not till then, -- when the Spirit of God beareth
that witness to our spirit, "God hath loved thee, and given
his own Son to be the propitiation for thy sins; the Son of
God hath loved thee, and hath washed thee from thy sins in his
blood," -- "we love God, because he first loved us;"
and, for his sake, we love our brother also. And of this we
cannot but be conscious to ourselves: We "know the things
that are freely given to us of God." We know that we love
God and keep his commandments; and "hereby also we know
that we are of God." This is that testimony of our own
spirit, which, so long as we continue to love God and keep his
commandments, continues joined with the testimony of God's Spirit,
"that we are the children of God."
10. Not that I would by any means be understood, by anything
which has been spoken concerning it, to exclude the operation
of the Spirit of God, even from the testimony of our own spirit.
In no wise. It is he that not only worketh in us every manner
of thing that is good, but also shines upon his own work, and
clearly shows what he has wrought. Accordingly, this is spoken
of by St. Paul, as one great end of our receiving the Spirit,
"that we may know the things which are freely given to
us of God:" That he may strengthen the testimony of our
conscience, touching our 'simplicity and godly sincerity;"
and give us to discern, in a fuller and stronger light, that
we now do the things which please him.
11. Should it still be inquired, "How does the Spirit
of God bear witness with our spirit, that we are the children
of God,' so as to exclude all doubt, and evince the reality
of our sonship?" -- the answer is clear from what has been
observed above. And, First, as to the witness of our spirit:
The soul as intimately and evidently perceives when it loves,
delights, and rejoices in God, as when it loves and delights
in anything on earth. And it can no more doubt, whether it loves,
delights, and rejoices or no, than whether it exists or no.
If, therefore this be just reasoning,
He that now loves God, that delights and rejoices in him with
an humble joy, and holy delight, and an obedient love, is a
child of God;
But I thus love, delight, and rejoice in God;
Therefore, I am a child of God: -- Then a Christian can in
no wise doubt of his being a child of God. Of the former proposition
he has as full an assurance as he has that the Scriptures are
of God; and of his thus loving God, he has an inward proof,
which is nothing short of self-evidence. Thus, the testimony
of our own spirit is with the most intimate conviction manifested
to our hearts, in such a manner, as beyond all reasonable doubt
to evince the reality of our sonship.
12. The manner how the divine testimony is manifested
to the heart, I do not take upon me to explain. Such knowledge
is too wonderful and excellent for me: I cannot attain unto
it. The wind bloweth, and I hear the sound thereof; but I cannot
tell how it cometh, or whither it goeth. As no one knoweth the
things of a man, save the spirit of a man that is in him; so
the manner of the things of God knoweth no one, save
the Spirit of God. But the fact we know; namely, that the Spirit
of God does give a believer such a testimony of his adoption
that while it is present to the soul, he can no more doubt the
reality of his sonship, than he can doubt of the shining of
the sun, while he stands full blaze of his beams.
II. 1. How this joint testimony of God's Spirit and our spirit
may be clearly and solidly distinguished from the presumption
of a natural mind, and from the delusion of the devil, is the
next thing to be considered. And it highly imports all who desire
the salvation of God, to consider it with the deepest attention,
as they would not deceive their own souls. An error in this
is generally observed to have the most fatal consequences; the
rather, because he that errs, seldom discovers his mistake till
it is too late to remedy it.
2. And, First, how is this testimony to be distinguished from
the presumption of a natural mind? It is certain, one who was
never convinced of sin, is always ready to flatter himself,
and to think of himself, especially in spiritual things, more
highly than he ought to think. And hence, it is in no wise strange,
if one who is vainly puffed up by his fleshly mind, when he
hears of this privilege of true Christians, among whom he undoubtedly
ranks himself, should soon work himself up into a persuasion
that he is already possessed thereof. Such instances now abound
in the world, and have abounded in all ages. How then may the
real testimony of the Spirit with our spirit, be distinguished
from this damning presumption?
3. I answer, the Holy Scriptures abound with marks, whereby
the one may be distinguished from the other. They describe,
in the plainest manner, the circumstances which go before, which
accompany, and which follow, the true, genuine testimony of
the Spirit of God with the spirit of a believer. Whoever carefully
weighs and attends to these will not need to put darkness for
light. He will perceive so wide a difference, with respect to
all these, between the real and the pretended witness of the
Spirit, that there will be no danger, I might say, no possibility,
of confounding the one with the other.
4. By these, one who vainly presumes on the gift of God might
surely know, if he really desired it, that he hath been hitherto
"given up to a strong delusion," and suffered to believe
a lie. For the Scriptures lay down those clear, obvious marks,
as preceding, accompanying, and following that gift, which a
little reflection would convince him, beyond all doubt, were
never found in his soul. For instance: The Scripture describes
repentance, or conviction of sin, as constantly going before
this witness of pardon. So, "Repent; for the kingdom of
heaven is at hand." (Matt. 3:2.) "Repent ye, and believe
the gospel." (Mark 1:15.) "Repent, and be baptized
every one of you for the remission of sins." (Acts 2:38.)
"Repent ye therefore, and be converted, that your sins
may be blotted out." (Acts 3:19.) In conformity whereto,
our Church also continually places repentance before pardon,
or the witness of it. "He pardoneth and absolveth all them
that truly repent, and unfeignedly believe his holy gospel."
"Almighty God -- hath promised forgiveness of sins to all
them, who, with hearty repentance and true faith, turn unto
him." But he is a stranger even to this repentance: He
hath never known a broken and a contrite heart: "The remembrance
of his sins" was never "grievous unto him," nor
"the burden of them intolerable." In repeating those
words, he never meant what he said; he merely paid a compliment
to God. And were it only from the want of this previous work
of God, he hath too great reason to believe that he hath grasped
a mere shadow, and never yet known the real privilege of the
sons of God.
5. Again, the Scriptures describe the being born of God, which
must precede the witness that we are his children, as a vast
and mighty change; a change "from darkness to light,"
as well as "from the power of Satan unto God;" as
a "passing from death unto life," a resurrection from
the dead. Thus the Apostle to the Ephesians: "You hath
he quickened who were dead in trespasses and sins." (Eph.
2:1.) And again, "when we were dead in sins, he hath quickened
us together with Christ; and hath raised us up together, and
made us sit together in heavenly places in Christ Jesus."
(Eph. 2:5, 6.) But what knoweth he, concerning whom we now speak,
of any such change as this? He is altogether unacquainted with
this whole matter. This is a language which he does not understand.
He tells you he always was a Christian. He knows no time when
he had need of such a change. By this also, if he give himself
leave to think, may he know, that he is not born of the Spirit;
that he has never yet known God; but has mistaken the voice
of nature for the voice of God.
6. But waving the consideration of whatever he has or has not
experienced in time past; by the present marks may we easily
distinguish a child of God from a presumptuous self-deceiver.
The Scriptures describe that joy in the Lord which accompanies
the witness of his Spirit, as a humble joy; a joy that abases
to the dust, that makes a pardoned sinner cry out, "I am
vile! What am I, or my father's house? Now mine eye seeth thee,
I abhor myself in dust and ashes!" And wherever lowliness
is, there is meekness, patience, gentleness, long-suffering.
There is a soft, yielding spirit; a mildness and sweetness,
a tenderness of soul, which words cannot express. But do these
fruits attend that supposed testimony of the Spirit in
a presumptuous man? Just the reverse. The more confident he
is of the favour of God, the more is he lifted up; the more
does he exalt himself, the more haughty and assuming is his
whole behaviour. The stronger witness he imagines himself to
have, the more overbearing is he to all around him; the more
incapable of receiving any reproof; the more impatient of contradiction.
Instead of being more meek, and gentle, and teachable, more
"swift to hear, and slow to speak," he is more slow
to hear, and swift to speak; more unready to learn of anyone;
more fiery and vehement in his temper, and eager in his conversation.
Yea, perhaps, there will sometimes appear a kind of fierceness
in his air, his manner of speaking, his whole deportment, as
if he were just going to take the matter out of God's hands,
and himself to "devour the adversaries."
7. Once more: the Scriptures teach, "This is the love
of God," the sure mark thereof, "that we keep his
commandments." (1 John 5:3.) And our Lord himself saith,
"He that keepeth my commandments, he it is that loveth
me." (John 14:21.) Love rejoices to obey; to do, in every
point whatever is acceptable to the beloved. A true lover of
God hastens to do his will on earth as it is done in heaven.
But is this the character of the presumptuous pretender to the
love of God? Nay, but his love gives him a liberty to disobey,
to break, not keep, the commandments of God. Perhaps, when he
was in fear of the wrath of God, he did labour to do his will.
But now, looking on himself as "not under the law,"
he thinks he is no longer obliged to observe it. He is therefore
less zealous of good works: less careful to abstain from evil;
less watchful over his own heart; less jealous over his tongue.
He is less earnest to deny himself, and to take up his cross
daily. In a word, the whole form of his life is changed since
he has fancied himself to be at liberty. He is no longer
"exercising himself unto godliness;" "wrestling
not only with flesh and blood, but with principalities and powers,"
enduring hardships, "agonizing to enter in at the strait
gate." No; he has found an easier way to heaven; a broad,
smooth flowery path, in which he can say to his soul, "Soul,
take thy ease; eat, drink, and be merry." It follows, with
undeniable evidence, that he has not the true testimony of his
own spirit. He cannot be conscious of having those marks which
he hath not; that lowliness, meekness, and obedience: Nor yet
can the Spirit of the God of truth bear witness to a lie; or
testify that he is a child of God when he is manifestly a child
of the devil.
8. Discover thyself, thou poor self-deceiver! -- thou who art
confident of being a child of God; thou who sayest, "I
have the witness in myself," and therefore defiest all
thy enemies. Thou art weighed in the balance and found wanting;
even in the balance of the sanctuary. The word of the Lord hath
tried thy soul, and proved thee to be reprobate silver. Thou
art not lowly of heart; therefore thou hast not received the
Spirit of Jesus unto this day. Thou art not gentle and meek;
therefore thy joy is nothing worth: It is not joy in the Lord.
Thou dost not keep his commandments; therefore thou lovest him
not, neither art thou partaker of the Holy Ghost. It is consequently
as certain and as evident, as the Oracles of God can make it,
his Spirit doth not bear witness with thy spirit that thou art
a child of God. O cry unto him, that the scales may fall off
thine eyes; that thou mayst know thyself as thou art known;
that thou mayest receive the sentence of death in thyself, till
thou hear the voice that raises the dead, saying, "Be of
good cheer: Thy sins are forgiven; thy faith hath made thee
whole."
9. "But how may one who has the real witness in himself
distinguish it from presumption?" How, I pray, do you distinguish
day from night? How do you distinguish light from darkness;
or the light of a star, or glimmering taper, from the light
of the noonday sun? Is there not an inherent, obvious, essential
difference between the one and the other? And do you not immediately
and directly perceive that difference, provided your senses
are rightly disposed? In like manner, there is an inherent,
essential difference between spiritual light and spiritual darkness;
and between the light wherewith the Sun of righteousness shines
upon our heart, and that glimmering light which arises only
from "sparks of our own kindling:" And this difference
also is immediately and directly perceived, if our spiritual
senses are rightly disposed.
10. To require a more minute and philosophical account of the
manner whereby we distinguish these, and of the criteria,
or intrinsic marks, whereby we know the voice of God, is to
make a demand which can never be answered; no, not by one who
has the deepest knowledge of God. Suppose when Paul answered
before Agrippa, the wise Roman had said, "Thou talkest
of hearing the voice of the Son of God. How dost thou know it
was his voice? By what criteria, what intrinsic marks,
dost thou know the voice of God? Explain to me the manner
of distinguishing this from a human or angelic voice."
Can you believe the Apostle himself would have once attempted
to answer so idle a demand? And yet, doubtless, the moment he
heard that voice he knew it was the voice of God. But how
he knew this, who is able to explain? Perhaps neither man nor
angel.
11. To come yet closer: Suppose God were now to speak to any
soul, "Thy sins are forgiven thee," -- he must be
willing that soul should know his voice; otherwise he would
speak in vain. And he is able to effect this; for, whenever
he wills, to do is present with him. And he does effect it:
That soul is absolutely assured, "this voice is the voice
of God." But yet he who hath that witness in himself, cannot
explain it to one who hath it not: Nor indeed is it to be expected
that he should. Were there any natural medium to prove, or natural
method to explain, the things of God to unexperienced men, then
the natural man might discern and know the things of the Spirit
of God. But this is utterly contrary to the assertion of the
Apostle, that "he cannot know them, because they are spiritually
discerned;" [1 Cor. 2:14] even by spiritual senses, which
the natural man hath not.
12. "But how shall I know that my spiritual senses are
rightly disposed?" This also is a question of vast importance;
for if a man mistake in this, he may run on in endless error
and delusion. "And how am I assured that this is not my
case; and that I do not mistake the voice of the Spirit?"
Even by the testimony of your own spirit; by "the answer
of a good conscience toward God." [Acts 23:1] By the fruits
which he hath wrought in your spirit, you shall know the testimony
of the Spirit of God. Hereby you shall know, that you are in
no delusion, that you have not deceived your own soul. The immediate
fruits of the Spirit ruling in the heart, are "love, joy,
peace, bowels of mercies, humbleness of mind, meekness, gentleness,
long-suffering." [Gal. 5:22, 23] And the outward fruits
are, the doing good to all men; the doing no evil to any; and
the walking in the light, [1 John 1:7] -- a zealous, uniform
obedience to all the commandments of God.
13. By the same fruits shall you distinguish this voice of
God, from any delusion of the devil. That proud spirit cannot
humble thee before God. He neither can nor would soften thy
heart, and melt it first into earnest mourning after God, and
then into filial love. It is not the adversary of God and man
that enables thee to love thy neighbour; or to put on meekness,
gentleness, patience, temperance, and the whole armour of God.
[see Col. 3:12-14; Eph. 6:11] He is not divided against himself,
or a destroyer of sin, his own work. No; it is none but the
Son of God who cometh to "destroy the works of the devil."
[1 John 3:8] As surely therefore as holiness is of God, and
as sin is the work of the devil, so surely the witness thou
hast in thyself is not of Satan, but of God.
14. Well then mayst thou say, "Thanks be unto God for
his unspeakable gift!" [2 Cor. 9:15] Thanks be unto God,
who giveth me to "know in whom I have believed;" [2
Tim. 1:12] who hath "sent forth the Spirit of his Son into
my heart, crying, Abba, Father," [Gal. 4:6] and even now,
"bearing witness with my spirit that I am a child of God!"
[Rom. 8:16] And see, that not only thy lips, but thy life show
forth his praise. He hath sealed thee for his own; glorify him
then in thy body and thy spirit, which are his. [1 Cor. 6:20]
Beloved, if thou hast this hope in thyself, purify thyself as
he is pure. While thou beholdest what manner of love the Father
hath given thee, that thou shouldst be called a child of God;
[1 John 3:1] cleanse thyself "from all filthiness of flesh
and Spirit, perfecting holiness in the fear of God;" [2
Cor. 7:1] and let all thy thoughts, words, and works be a spiritual
sacrifice, holy, acceptable to God through Christ Jesus! [Rom.
12:1, 2]
Edited
by Connie Dunn (Academic Dean, Australian Nazarene Theological
College) with corrections and additions by Ryan Danker and George
Lyons of Northwest Nazarene University for the Wesley Center
for Applied Theology.
Copyright
© 1999 by the Wesley Center for Applied Theology. Text may be
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