SERMON ELEVEN
The Witness of the
Spirit: Discourse Two
"The
Spirit itself beareth witness with our spirit, that we are the
children of God." Rom. 8:16
I. 1. None who believe the Scriptures to be the word of God,
can doubt the importance of such a truth as this; -- a truth
revealed therein, not once only, not obscurely, not incidentally;
but frequently, and that in express terms; but solemnly and
of set purpose, as denoting one of the peculiar privileges of
the children of God.
2. And it is the more necessary to explain and defend this
truth, because there is a danger on the right hand and on the
left. If we deny it, there is a danger lest our religion degenerate
into mere formality; lest, "having a form of godliness,"
we neglect, if not "deny, the power of it." If we
allow it, but do not understand what we allow, we are liable
to run into all the wildness of enthusiasm. It is therefore
needful, in the highest degree, to guard those who fear God
from both those dangers by a scriptural and rational illustration
and confirmation of this momentous truth.
3. It may seem, something of this kind is the more needful,
because so little has been wrote on the subject with any clearness;
unless some discourses on the wrong side of the question, which
explain it quite away. And it cannot be doubted, but these were
occasioned, at least in a great measure, by the crude, unscriptural,
irrational explication of others, who "knew not what they
spake, nor whereof they affirmed."
4. It more nearly concerns the Methodists, so called, clearly
to understand, explain, and defend this doctrine; because it
is one grand part of the testimony which God has given them
to bear to all mankind. It is by this peculiar blessing upon
them in searching the Scriptures, confirmed by the experience
of his children, that this great evangelical truth has been
recovered, which had been or many years well nigh lost and forgotten.
II. 1. But what is the witness of the Spirit? The original
word marturia may be rendered either (as it is in several places)
the witness, or less ambiguously, the testimony,
or the record: So it is rendered in our translation,
(1 John 5:11,) "This is the record," the testimony,
the sum of what God testifies in all the inspired writings,
"that God hath given unto us eternal life, and this life
is in his Son." The testimony now under consideration is
given by the Spirit of God to and with our spirit: He is the
Person testifying. What he testifies to us is, "that we
are the children of God." The immediate result of this
testimony is, "the fruit of the Spirit;" namely, "love,
joy, peace, long-suffering, gentleness, goodness:" and
without these, the testimony itself cannot continue. For it
is inevitably destroyed, not only by the commission of any outward
sin, or the omission of known duty, but by giving way to any
inward sin; in a word, by whatever grieves the Holy Spirit of
God.
2. I observed many years ago, "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 Spirit
of God works in his children. But perhaps one might say, (desiring
any who are taught of God, to correct, soften, or strengthen
the expression,) By the testimony of the Spirit, I mean, an
inward impression on the soul whereby the Spirit of God immediately
and directly witnesses to my spirit, that I am a child of God;
that Jesus Christ hath loved me, and given himself for me; that
all my sins are blotted out, and I, even I, am reconciled to
God."
3. After twenty years' further consideration, I see no cause
to retract any part of this. Neither do I conceive how any of
these expressions may be altered, so as to make them more intelligible.
I can only add, that if any of the children of God will point
out any other expressions, which are more clear, or more agreeable
to the word of God, I will readily lay these aside.
4. Meantime let it be observed, I do not mean hereby, that
the Spirit of God testifies this by any outward voice; no, nor
always by an inward voice, although he may do this sometimes.
Neither do I suppose, that he always applies to the heart (though
he often may) one or more texts of Scripture. But he so works
upon the soul by his immediate influence, and by a strong, though
inexplicable operation, that the stormy wind and troubled waves
subside, and there is a sweet calm; the heart resting as in
the arms of Jesus, and the sinner being clearly satisfied that
God is reconciled, that all his "iniquities are forgiven,
and his sins covered."
5. Now what is the matter of dispute concerning this? Not whether
there be a witness or testimony of the Spirit. Not whether the
Spirit does testify with our spirit, that we are the children
of God. None can deny this, without flatly contradicting the
Scriptures, and charging a lie upon the God of truth. Therefore,
that there is a testimony of the Spirit is acknowledged by all
parties.
6. Neither is it questioned whether there is an indirect
witness or testimony, that we are the children of God. This
is nearly, if not exactly, the same with the testimony of a
good conscience towards God; and is the result of reason, or
reflection on what we feel in our own souls. Strictly speaking,
it is a conclusion drawn partly from the word of God, and partly
from our own experience. The word of God says, every one who
has the fruit of the Spirit is a child of God; experience, or
inward consciousness, tells me, that I have the fruit of the
Spirit; and hence I rationally conclude, "Therefore I am
a child of God." This is likewise allowed on all hands,
and so is no matter of controversy.
7. Nor do we assert, that there can be any real testimony of
the Spirit without the fruit of the Spirit. We assert, on the
contrary, that the fruit of the Spirit immediately springs from
this testimony; not always indeed in the same degree, even when
the testimony is first given: and much less afterwards neither
joy nor peace is always at one stay; no, nor love; as neither
is the testimony itself always equally strong and clear.
8. But the point in question is, whether there be any direct
testimony of the Spirit at all; whether there be any other testimony
of the Spirit, than that which arises from a consciousness of
the fruit.
III. 1. I believe there is; because that is the plain, natural
meaning of the text, "The Spirit itself beareth witness
with our spirit, that we are the children of God." It is
manifest, here are two witnesses mentioned, who together testify
the same thing; the Spirit of God, and our own spirit. The late
Bishop of London, in his sermon on this text, seems astonished
that any one can doubt of this, which appears upon the very
face of the words. Now, "The testimony of our own spirit,"
says the Bishop, "is one, which is the consciousness of
our own sincerity;" or, to express the same thing a little
more clearly, the consciousness of the fruit of the Spirit.
When our spirit is conscious of this, of love, peace, long-suffering,
gentleness, goodness, it easily infers from these premises,
that we are the children of God.
2. It is true, that great man supposed the other witness to
be, "The consciousness of our won good works." This,
he affirms, is the testimony of God's Spirit. But this is included
in the testimony of our own spirit; yea, and in sincerity, even
according to the common sense of the word. So the Apostle, "Our
rejoicing in this, the testimony our conscience, that in simplicity
and godly sincerity refers to our words and actions, as least
as much as to our inward dispositions. So that this is not another
witness, but the very same that he mentioned before; the consciousness
of our good works being only one branch of the consciousness
of our sincerity. Consequently here is only one witness still.
If therefore the text speaks of two witnesses, one of these
is not the consciousness of our good works, neither of our sincerity;
all this being manifestly contained in the testimony of our
spirit.
3. What then is the other witness? This might easily be learned,
if the text itself were not sufficiently clear, from the verse
immediately preceding: Ye have received, not the spirit of bondage,
but the Spirit of adoption, whereby we cry, Abba, Father: It
follows, The Spirit itself beareth witness with our spirit,
that we are the children of God.
4. This is farther explained by the parallel text, (Gal. 4:6,)
"Because ye are sons, God hath sent forth the Spirit of
his Son into your hearts, crying Abba, Father." Is not
this something immediate and direct, not the result
of reflection or argumentation? Does not his Spirit cry, "Abba,
Father," in our hearts the moment it is given, antecedently
to any reflection upon our sincerity; yea, to any reasoning
whatsoever? And is not this the plain natural sense of the words,
which strikes any one as soon as he hears them? All these texts
then, in their most obvious meaning, describe a direct testimony
of the Spirit.
5. That the testimony of the Spirit of God must, 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 in heart and life before we can be conscious that we are
so. But we must love God before we can be holy at all, this
being the root of 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 love to us, till his Spirit witnesses it
to our spirit. Till then we cannot believe it; we cannot say,
"The life which I now live, I live by faith in the Son
of God, who loved me, and gave himself for me."
Then, only then we feel Our interest in his blood,
And cry, with joy unspeakable, Thou art my Lord, my God! Since,
therefore, the testimony of his Spirit must precede the love
of God, and all holiness, of consequence it must precede our
consciousness thereof.
6. And here properly comes in, to confirm this scriptural doctrine,
the experience of the children of God; the experience not of
two or three, not of a few, but of a great multitude which no
man can number. It has been confirmed, both in this, and in
all ages, by "a cloud" of living and dying "witnesses."
It is confirmed by your experience and mine. The
Spirit itself bore witness to my spirit that I was a child of
God, gave me an evidence hereof, and I immediately cried, "Abba,
Father!" And this I did, (and so did you,) before I reflected
on, or was conscious of, any fruit of the Spirit. It was from
this testimony received, that love, joy, peace, and the whole
fruit of the Spirit flowed. First, I heard,
Thy sins are forgiven! Accepted thou art! --
I listen and heaven sprung up in my heart.
7. But this is confirmed, not only by experience of the children
of God; -- thousands of whom can declare that they never did
know themselves to be in the favour of God till it was directly
witnessed to them by his Spirit; --but by all those who are
convinced of sin, who feel the wrath of God abiding on them.
These cannot be satisfied with any thing less than a direct
testimony from his Spirit, that he is "merciful to their
unrighteousness, and remembers their sins and iniquities no
more." Tell any of these, "You are to know you are
a child, by reflecting on what he has wrought in you, on your
love, joy, and peace; and will he not immediately reply, "By
all this I know I am a child of the devil? I have no more love
to God than the devil has; my carnal mind is enmity against
God. I have no joy in the Holy Ghost; my soul is sorrowful even
unto death. I have no peace; my heart is a troubled sea; I am
all storm and tempest." And which way can these souls possibly
be comforted, but by a divine testimony not that they are good,
or sincere, or conformable to the Scripture in heart and life,
but) that God justifieth the ungodly? --him that, till
the moment he is justified, is all ungodly, void of all true
holiness; him that worketh not, that worketh nothing that is
truly good, till he is conscious that he is accepted, not for
any works of righteousness which he hath done, but by the mere,
free mercy of God; wholly and solely for what the Son of God
hath done and suffered for him. And can it be any otherwise,
if "a man is justified by faith, without the works of the
law?" If so, what inward or outward goodness can he be
conscious of, antecedent to his justification? Nay, is not the
having nothing to pay, that is, the being conscious that "there
dwelleth in us no good thing," neither inward nor outward
goodness, essentially, indispensably necessary, before we can
be "justified freely, through the redemption that is in
Jesus Christ?" Was ever any man justified since his coming
into the world, or can any man ever be justified, till he is
brought to that point,
I give up every plea beside, --
Lord, I am damn'd; but Thou has died?
8. Every one, therefore, who denies the existence of such a
testimony, does in effect deny justification by faith. It follows,
that either he never experienced this, either he never was justified,
or that be has forgotten, as St. Peter speaks, tou kaqarismou
tvn palai amartivn, the purification from his former sins,
the experience he then had himself; the manner wherein God wrought
in his own soul, when his former sins were blotted out.
9. And the experience even of the children of the world here
confirms that of the children of God. Many of these have a desire
to please God: Some of them take much pains to please him: But
do they not, one and all, count it the highest absurdity for
any to talk of knowing his sins are forgiven? Which of
them even pretends to any such thing? And yet many of
them are conscious of their own sincerity. Many of them undoubtedly
have, in a degree, the testimony of their own spirit, a consciousness
of their own uprightness. But this brings them no consciousness
that they are forgiven; no knowledge that they are the children
of God. Yea, the more sincere they are, the more uneasy they
generally are, for want of knowing it; plainly showing that
this cannot be known, in a satisfactory manner, by the bare
testimony of our own spirit, without God's directly testifying
that we are his children.
IV. But abundance of objections have been made to this; the
chief of which it may be well to consider.
1. It is objected, First, "Experience is not sufficient
to prove a doctrine which is not founded on Scripture."
This is undoubtedly true; and it is an important truth; but
it does not affect the present question; for it has been shown,
that this doctrine is founded on Scripture: Therefore experience
is properly alleged to confirm it.
2. But madmen, French prophets, and enthusiasts of every kind,
have imagined they experienced this witness. They have so; and
perhaps not a few of them did, although they did not retain
it long: But if they did not, this is no proof at all that others
have not experienced it; as a madman's imagining himself a king,
does not prove that there are no real kings.
"Nay, many who pleaded strongly for this, have utterly
decried the Bible." Perhaps so; but this was no necessary
consequence: Thousands plead for it who have the highest esteem
for the Bible.
"Yea, but many have fatally deceived themselves hereby,
and got above all conviction."
And yet a scriptural doctrine is no worse though men abuse
it to their own destruction.
3. "But I lay it down as an undoubted truth, the fruit
of the Spirit is the witness of the Spirit." Not undoubted;
thousands doubt of, yea, flatly deny it: But let that pass.
If this witness be sufficient, there is no need of any other.
But it is sufficient, unless in one of these cases, 1. The total
absence of the fruit of the Spirit. And this is the case,
when the direct witness is first given. 2. The not perceiving
it. But to contend for it in this case, is to contend for
being in the favour of God, and not knowing it. True; not knowing
it at that time any otherwise than by the testimony which is
given for that end. And this we do contend for; we contend that
the direct witness may shine clear, even while the indirect
one is under a cloud.
4. It is objected, Secondly, "The design of the witness
contended for is, to prove that the profession we make is genuine.
But it does not prove this. I answer, the proving this is not
the design of it. It is antecedent to our making any profession
at all, but that of being lost, undone, guilty, helpless sinners.
It is designed to assure those to whom it is given, that they
are the children of God; that they are "justified freely
by his grace, through the redemption that is in Jesus Christ."
And this does not suppose that their preceding thoughts, words,
and actions, are conformable to the rule of Scripture; it supposes
quite the reverse; namely, that they are sinners all over; sinners
both in heart and life. Were it otherwise, God would justify
the godly and their own works would be counted
to them for righteousness. And I cannot but fear that a
supposition of our being justified by works is at the root of
all these objections; for, whoever cordially believes that God
imputes to all that are justified righteousness without works,
will find no difficulty in allowing the witness of his Spirit,
preceding the fruit of it.
5. It is objected, Thirdly, "One Evangelist says, `Your
heavenly Father will give the Holy Spirit to them that ask him.'
The other Evangelist calls the same thing `good gifts;' abundantly
demonstrating that the Spirit's way of bearing witness is by
giving good gifts." Nay, here is nothing at all about bearing
witness, either in the one text or the other. Therefore
till this demonstration is better demonstrated, I let it stand
as it is.
6. It is objected, Fourthly, "The Scripture says, `The
tree is known by its fruits. Prove all things. Try the spirits.
Examine yourselves.'" Most true: Therefore, let every man
who believes he hath the witness in himself, try whether it
be of God; if the fruit follow, it is; otherwise it is not.
For certainly "the tree is known by its fruit:" Hereby
we prove if it be of God. "But the direct witness
is never referred to in the Book of God." Not as standing
alone; not as a single witness; but as connected with the other;
as giving a joint testimony; testifying with our spirit,
that we are children of God. And who is able to prove, that
it is not thus referred to in this very Scripture? "Examine
yourselves whether ye be in the faith; prove your own selves.
Know ye not your ownselves, that Jesus Christ is in you?"
It is by no means clear, that they did not know this by a direct
as well as a remote witness. How is it proved, that they
did not know it, First, by an inward consciousness; and Then,
by love, joy and peace?
7. "But the testimony arising from the internal and external
change is constantly referred to in the Bible. It is so: And
we constantly refer thereto, to confirm the testimony of the
Spirit.
"Nay, all the marks you have given, whereby to
distinguish the operations of God's Spirit from delusion, refer
to the change wrought in us and upon us. This, likewise, is
undoubtedly true.
8. It is objected, Fifthly, that "the direct witness of
the Spirit does not secure us from the greatest delusion. And
is that a witness fit to be trusted, whose testimony cannot
be depended on? That is forced to fly to something else, to
prove what it asserts?" I answer: To secure us from all
delusion, God gives us two witnesses that we are his children.
And this they testify conjointly. Therefore, "what God
hath joined together, let no man put asunder." And while
they are joined, we cannot be deluded: Their testimony can be
depended on. They are fit to be trusted in the highest degree,
and need nothing else to prove what they assert.
"Nay, the direct witness only asserts, but does not prove,
any thing." By two witnesses shall every word be established.
And when the Spirit witnesses with our spirit, as God designs
it to do, then it fully proves that we are children of God.
9. It is objected, Sixthly, You own the change wrought is a
sufficient testimony, unless in the case of severe trials, such
as that of our Saviour upon the cross; but none of us can be
tried in that manner. But you or I may be tried in such a manner,
and so may any other child of God, that it will be impossible
for us to keep our filial confidence in God without the direct
witness of his Spirit.
10. It is objected, Lastly, "The greatest contenders for
it are some of the proudest and most uncharitable of men."
Perhaps some of the hottest contenders for it are both
proud and uncharitable; but many of the firmest contenders
for it are eminently meek and lowly in heart; and, indeed, in
all other respects also,
True followers of their lamb-like Lord.
The preceding objections are the most considerable that I have
heard, and I believe contain the strength of the cause. Yet
I apprehend whoever calmly and impartially considers those objections
and the answers together, will easily see that they do not destroy,
no, nor weaken, the evidence of that great truth, that the Spirit
of God does directly as well as indirectly, testify
that we are children of God.
V. 1. The sum of all this is: The testimony of the Spirit is
an inward impression on the souls of believers, whereby the
Spirit of God directly testifies to their spirit, that they
are children of God. And it is not questioned, whether there
is a testimony of the Spirit; but whether there is an direct
testimony; whether there is any other than that which arises
from a consciousness of the fruit of the Spirit. We believe
there is; because this is the plain natural meaning of the text,
illustrated both by the preceding words, and by the parallel
passage in the Epistle to the Galatians; because, in the nature
of the thing, the testimony must precede the fruit which springs
from it and because this plain meaning of the word of God is
confirmed by the experience of innumerable children of God;
yea, and by the experience of all who are convinced of sin,
who can never rest till they have a direct witness; and even
of the children of the world, who, not having the witness in
themselves, one and all declare, none can know his sins
forgiven.
2. And whereas it is objected, that experience is not sufficient
to prove a doctrine unsupported by Scripture; -- that madmen
and enthusiasts of every kind have imagined such a witness that
the design of that witness is to prove our profession genuine,
which design it does not answer; -- that the Scripture says,
"The tree is known by its fruit;" "examine yourselves;
prove your ownselves;" and, meantime, the direct witness
is never referred to in all the Book of God; -- that it does
not secure us from the greatest delusions; and, Lastly,, that
the change wrought in us is a sufficient testimony, unless in
such trials as Christ alone suffered: -- We answer, 1. Experience
is sufficient to confirm a doctrine which is grounded
on Scripture. 2. Though many fancy they experience what they
do not, this is no prejudice to real experience. 3.The design
of that witness is, to assure us we are children of God; and
this design it does answer. 4. The true witness of the Spirit
is known by its fruit, "love, peace, joy;" not indeed
preceding, but following it. 5. It cannot be proved, that the
direct as well as the indirect witness is not referred to in
that very text, "Know ye not your ownselves, that Jesus
Christ is in you? 6. The Spirit of God, witnessing with our
spirit, does secure us from all delusion: And, Lastly, we are
all liable to trials, wherein the testimony of our own spirit
is not sufficient; wherein nothing less than the direct testimony
of God's Spirit can assure us that we are his children.
3. Two inferences may be drawn from the whole: The First, let
none ever presume to rest in any supposed testimony of the Spirit
which is separate from the fruit of it. If the Spirit of God
does really testify that we are the children of God, the immediate
consequence will be the fruit of the Spirit, even "love,
joy, peace, long-suffering, gentleness, goodness, fidelity,
meekness, temperance." And however this fruit may be clouded
for a while, during the time of strong temptation, so that it
does not appear to the tempted person, while Satan is sifting
him as wheat; yet the substantial part of it remains, even under
the thickest cloud. It is true, joy in the Holy Ghost may be
withdrawn, during the hour of trial; yea, the soul may be "exceeding
sorrowful," while "the hour and power of darkness"
continue; but even this is generally restored with increase,
till we rejoice "with joy unspeakable and full of glory."
4. The Second inference,
is, let none rest in any supposed fruit of the Spirit without
the witness. There may be foretastes of the Spirit without the
witness. There may be foretastes of joy, of peace, of love,
and those not delusive, but really from God, long before we
have the witness in ourselves; before the Spirit of God witnesses
with our spirits that we have "redemption in the blood
of Jesus, even the forgiveness of sins." Yea, there may
be a degree of long-suffering, of gentleness, of fidelity, meekness,
temperance, (not a shadow thereof, but a real degree, by the
preventing grace of God,) before we "are accepted in the
Beloved," and, consequently, before we have a testimony
of our acceptance: But it is by no means advisable to rest here;
it is at the peril of our souls if we do. If we are wise, we
shall be continually crying to God, until his Spirit cry in
our heart, "Abba, Father!" This is the privilege of
all the children of God, and without this we can never be assured
that we are his children. Without this we cannot retain a steady
peace, nor avoid perplexing doubts and fears. But when we have
once received this Spirit of adoption, this "peace which
passeth all understanding," and which expels all painful
doubt and fear, will "keep our hearts and minds in Christ
Jesus." And when this has brought forth its genuine fruit,
all inward and outward holiness, it is undoubtedly the will
of Him that calleth us, to give us always what he has once given;
so that there is no need that we should ever more be deprived
of either the testimony of God's Spirit, or the testimony of
our own, the consciousness of our walking in all righteousness
and true holiness. Newry, April 4, 1767.
Edited
by Mrs. Connie Dunn (Academic Dean, Nazarene Theological College
in Brisbane, Queensland, Australia), with corrections by Ryan
Danker and George Lyons of Northwest Nazarene College (Nampa,
Idaho) for the Wesley Center for Applied Theology.
Copyright
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