Chapter VI: Part 6

10. * This whole struggle of one who is _under the law_, under the _spirit of fear and bondage_, is beautifully described by the apostle in the foregoing chapter, speaking in the person of an awaken’d man. _I_ (saith he) _was alive without the law once_, ver. 9. I had much life, wisdom, strength and virtue; so I thought: _but when the commandment came, sin revived, and I died_. When the commandment, in its spiritual meaning, came to my heart, with the power of God, my inbred sin was stirred up, fretted, inflamed, and all my virtue died away. _And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me_, ver. 10, 11. It came upon me unawares, slew all my hopes, and plainly shewed, in the midst of life I was in death. _Wherefore the law is holy, and the commandment holy, and just and good_, ver. 12. I no longer lay the blame on this, but on the corruption of my own heart. I acknowledge that _the law is spiritual: but I am carnal, sold under sin_, ver. 14. I now see both the spiritual nature of the law, and my own carnal, devilish heart; _sold under sin_, totally inslaved: (like slaves bought with money, who were absolutely at their master’s disposal.) _For that which I do, I allow not; for what I would, I do not; but what I hate, that I do_, ver. 15. Such is the bondage under which I groan; such the tyranny of my hard master. _To will is present with me, but how to perform that which is good, I find not. For the good that I would, I do not: but the evil which I would not, that I do_, ver. 18, 19. _I find a law_, an inward constraining power, _that when I would do good, evil is present with me. For I delight in_ (or consent to) _the law of God, after the inward man_: (ver. 21, 22.) In my mind: (so the apostle explains himself in the words that immediately follow: and so ὁ ἔσω ἄνθρωπος, _the inward man_, is understood in all other Greek writers.) _But I see another law in my members_, another constraining power, _warring against the law of my mind_, or inward man, _and bringing me into captivity to the law_, or power, _of sin_, ver. 23, dragging me as it were at my conqueror’s chariot-wheels, into the very thing which my soul abhors. _O wretched man that I am, who shall deliver me from the body of this death!_ ver. 24. Who shall deliver me from this helpless, dying life: from this bondage of sin and misery! Till this is done, I _myself_ (or rather, _that I_, αὐτὸς ἐγὼ, _that man_ I am now personating) _with the mind_, or inward man, _serve the law of God_; my mind, my conscience is on God’s side: _but with the flesh_; with my body, _the law of sin_, ver. 25, being hurried away by a force I cannot resist.

11. How lively a portraiture is this of one _under the law_! One who feels the burthen he cannot shake off; who pants after liberty, power and love, but is in fear and bondage still! Until the time that God answers the wretched man, crying out, _Who shall deliver me_, from this bondage of sin, from this body of death? _The grace of God, through Jesus Christ thy Lord._

III. 1. Then it is, that this miserable bondage ends, and he is no more _under the law, but under grace_. This state we are, Thirdly, to consider, the state of one who has found _grace_ or favour, in the sight of God, even the Father, and who has the _grace_, or power of the Holy Ghost, reigning in his heart: who has received, in the language of the apostle, _the Spirit of adoption, whereby_ he now _cries, Abba, Father_!

2. _He cried unto the Lord in his trouble, and_ God _delivers him out of his distress_. His eyes are opened in quite another manner than before, even to see a loving, gracious God. While he is calling, _I beseech thee shew me thy glory_, he hears a voice in his inmost soul, _I will make all my goodness pass before thee, and I will proclaim the name of the Lord: I will be gracious to whom I will be gracious, and I will shew mercy to whom I will shew mercy_. And it is not long before _the Lord descends in the cloud, and proclaims the name of the Lord_. Then he sees, (but not with eyes of flesh and blood) _The Lord, the Lord God: merciful and gracious, long-suffering, and abundant in goodness and truth: keeping mercy for thousands, and forgiving iniquities and transgression and sin_.

3. Heavenly, healing light now breaks in upon his soul. He _looks on him whom he had pierced_, and _God who out of darkness commanded light to shine, shineth in_ his _heart_. He _sees the light of the_ glorious love _of God, in the face of Jesus Christ_. He hath a divine _evidence of things not seen_ by sense, even of _the deep things of God_; more particularly of the love of God, of his pardoning love to him that believes in Jesus. Overpowered with the sight, his whole soul cries out, _My Lord, and my God_! For he sees all his iniquities laid on him, who _bare them in his own body on the tree_; he beholds the Lamb of God taking away his sins. How clearly now does he discern, that _God was in Christ, reconciling the world unto himself! Making him sin for us who knew no sin, that we might be made the righteousness of God through him!_ And that he himself is reconciled to God, by that blood of the covenant!

4. Here end both the guilt and power of sin. He can now say, _I am crucified with Christ. Nevertheless I live: yet not I, but Christ liveth in me. And the life which I now live in the flesh_, even in this mortal body, _I live by faith in the Son of God, who loved me and gave himself for me_. Here end remorse and sorrow of heart, and the anguish of a wounded spirit. _God turneth his heaviness into joy_. He _made sore_, and now _his hands bind up_. Here ends also that bondage unto fear; for _his heart standeth fast, believing in the Lord_. He cannot fear any longer the wrath of God; for he knows it is now turned away from him, and looks upon him no more as an angry judge, but as a loving father. He cannot fear the devil, knowing he has _no power, except it be given him from above_. He fears not hell, being an heir of the kingdom of heaven; consequently, he has no fear of death; by reason whereof he was in time past, for so many years _subject to bondage_. Rather, knowing that _if the earthly house of this tabernacle be dissolved_, he _hath a building of God, a house not made with hands, eternal in the heavens: He groaneth earnestly, desiring to be cloathed upon with that house which is from heaven_. He groans to shake off this house of earth, that _mortality_ may be _swallowed up of life_: knowing that _God hath wrought him for the self same thing; who hath also given him the earnest of his Spirit_.

5. And _where the Spirit of the Lord is, there is liberty_; liberty not only from guilt and fear, but from sin, from that heaviest of all yokes, that basest of all bondage. His labour is not now in vain. The snare is broken and he is delivered. He not only strives, but likewise prevails; he not only fights, but conquers also. _Henceforth he doth not serve sin_ (chap. vi. ver. 6, _&c._) _He is dead unto sin and alive unto God. Sin doth not_ now _reign_, even _in his mortal body_, nor doth he _obey it in the desires thereof_. He does not _yield his members as instruments of unrighteousness unto sin, but as instruments of righteousness unto God_. For _being now made free from sin, he is become the servant of righteousness_.

6. Thus _having peace with God, through our Lord Jesus Christ, rejoicing in hope of the glory of God_, and having power over all sin, over every evil desire, and temper, and word, and work, he is a living witness of the _glorious liberty of the sons of God_: all of whom, being partakers of _like precious faith_, bear record with one voice, _We have received the Spirit of adoption, whereby we cry, Abba, Father_!

7. It is this spirit which continually _worketh in them, both to will and to do of his good pleasure_. It is he that sheds the love of God abroad in their hearts, and the love of all mankind; thereby purifying their hearts from the love of the world, from the lust of the flesh, the lust of the eye, and the pride of life. It is by him they are delivered from anger and pride, from all vile and inordinate affections. In consequence, they are delivered from evil words and works, from all unholiness of conversation: doing no evil to any child of man, and being zealous of all good works.

8. * To sum up all. The _natural_ man neither fears nor loves God; one _under the law_, fears; one _under grace_, loves him. The first, has no light in the things of God, but walks in utter darkness; the second sees the painful light of hell; the third, the joyous light of heaven. He that sleeps in death, has a false peace. He that is awakened has no peace at all. He that believes has true peace, the peace of God filling and ruling his heart. The heathen, baptized or unbaptized, hath a fancied liberty, which is indeed licentiousness: the _Jew_ (or one under the _Jewish_ dispensation) is in heavy, grievous bondage: the Christian enjoys the true glorious liberty of the sons of God. An unawakened child of the devil, sins willingly: One that is awakened sins unwillingly: a child of God _sinneth not_, but _keepeth himself, and the wicked one toucheth him not_. To conclude; the natural man neither conquers nor fights; the man under the law fights with sin, but cannot conquer: the man under grace fights and conquers, yea is _more than ♦conqueror, through him that loveth him_.

IV. 1. From this plain account of the three-fold state of man, the _natural_, the _legal_, and the _evangelical_, it appears, that it is not sufficient, to divide mankind, into sincere, and insincere. A man may be sincere in any of these states; not only when he has the _Spirit of adoption_, but while he has the _spirit of bondage unto fear_. Yea, while he has neither this fear, nor love. For undoubtedly there may be sincere Heathens, as well as sincere _Jews_ or Christians. This circumstance then, does by no means prove, that a man is in a state of acceptance with God.

_Examine yourselves_ therefore, not only whether ye are sincere, _but whether ye be in the faith_. Examine narrowly; for it imports you much. What is the ruling principle in your soul? Is it the love of God? Is it the fear of God? Or is it neither one nor the other? Is it not rather the love of the world? The love of pleasure? or gain, of ease, or reputation? If so, you are not come so far as a _Jew_. You are but a _Heathen_ still. Have you heaven in your heart? Have you the Spirit of adoption, ever crying, _Abba, Father_? Or do you cry unto God, as _out of the belly of hell_, overwhelmed with sorrow and fear? Or are you a stranger to this whole affair, and cannot imagine what I mean? Heathen, pull off the mask. Thou hast never put on Christ. Stand barefaced. Look up to heaven. And own before him that liveth for ever and ever, thou hast no part either among the sons or servants of God.

Whosoever thou art, dost thou commit sin, or dost thou not? If thou dost, is it willingly or unwillingly? In either case God hath told thee whose thou art, _He that committeth sin is of the devil_. If thou committest it willingly, thou art his faithful servant. He will not fail to reward thy labour. If unwillingly, still thou art his servant. God deliver thee out of his hands!

Art thou daily fighting against all sin? And daily more than conqueror? I acknowledge thee for a child of God. O stand fast in thy glorious liberty. Art thou fighting, but not conquering; striving for the mastery, but not able to attain? Then thou art not yet a believer in Christ; but follow on, and thou shalt know the Lord. Art thou not fighting at all, but leading an easy, indolent fashionable life? O how hast thou dared to name the name of Christ? Only to make it a reproach among the Heathen? Awake thou sleeper! Call upon thy God: before the deep swallow thee up.

2. Perhaps one reason why so many think of themselves more highly than they ought to think, why they do not discern what state they are in, is, because these several states of soul, are often mingled together, and in some measure meet, in one and the same person. Thus experience shews, that the legal state, or state of fear, is frequently mixt with the natural. For few men are so fast asleep in sin, but they are sometimes, more or less awakened. As the Spirit of God does not _wait for the call of man_, so at some times he _will_ be heard. He puts them in fear, so that for a season, at least, the Heathen _know themselves to be but men_. They feel the burthen of sin, and earnestly desire to flee from the wrath to come. But not long. They seldom suffer the arrows of conviction to go deep into their souls; but quickly stifle the grace of God, and return to their wallowing in the mire.

In like manner, the evangelical state, or state of love, is frequently mixt with the legal. For few of those who have the spirit of bondage and fear, remain always without hope. The wise and gracious God rarely suffers this; for he remembreth that we are but dust. And he willeth not that _the flesh should fail before him, or the spirit which he hath made_. Therefore, at such times as he seeth good, he gives a dawning of light unto them that sit in darkness. He causes a part of his goodness to pass before them, and shews he is a _God that heareth the prayer_. They see the promise which is by faith in Christ Jesus, tho’ it be yet afar off: and hereby they are encouraged to _run with patience the race which is set before them_.

3. Another reason why many deceive themselves, is because they do not consider, how far a man may go, and yet be in a natural, or at best a legal state. A man may be of a compassionate and a benovelent temper, he may be affable, courteous, generous, friendly; he may have some degree of meekness, patience, temperance, and of many other moral virtues. He may feel many desires of shaking off all vice, and attaining higher degrees of virtue. He may abstain from much evil; perhaps from all that is grosly contrary to justice, mercy or truth. He may do much good, may feed the hungry, cloath the naked, relieve the widow and fatherless. He may attend publick worship, use prayer in private, read many books of devotion; and yet for all this, he may be a mere natural man, knowing neither himself nor God; equally a stranger to the Spirit of fear and to that of love; having neither repented nor believed the gospel.

But suppose there were added to all this, a deep conviction of sin, with much fear of the wrath of God; vehement desires to cast off every sin, and to fulfil all righteousness; frequent rejoicing in hope, and touches of love often glancing upon the soul; yet neither do these prove a man to be _under grace_, to have true, living, Christian faith, unless the Spirit of adoption abide in his heart, unless he can continually cry, Abba, Father!

4. Beware then, thou who art called by the name of Christ, that thou come not short of the mark of thy high calling. Beware thou rest not, either in a natural state, with too many that are accounted _good Christians_: or in a legal state, wherein those who are _highly esteemed of men_, are generally content to live and die. Nay, but God hath prepared better things for thee, if thou follow on till thou attain. Thou art not called to fear and tremble, like devils, but to rejoice and love, like the angels of God. _Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength._ Thou shalt _rejoice evermore_. Thou shalt _pray without ceasing_. Thou shalt _in every thing give thanks_. Thou shalt do the will of God _on earth, as it is done in heaven_. O _prove_ thou _what is that good and acceptable and perfect will of God_. Now _present_ thyself _a living sacrifice, holy, acceptable to God. Whereunto thou hast already attained, hold fast_, by _reaching forth unto those things which are before_; until _the God of peace make thee perfect in every good work, working in thee that which is well-pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever! Amen._

SERMON X.

THE WITNESS OF THE SPIRIT.

DISCOURSE I.

ROM. viii. 16.

_The Spirit itself beareth witness with our spirit, that we are
the children of God._

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 surprized, 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 be fairly 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 Αὐτὸ τὸ πνεῦμα· (some copies read τὸ αὐτὸ πνεῦμα) συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμεν τέκεν Θεοῦ. Which may be translated, _The same Spirit beareth witness_ to _our spirit, that we are the children of God_ (the preposition σὺν 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 antient 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. xiv. 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_, chap. ii. ver. 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, ver. 5. _If ye know that he is righteous, ye know that every one that doeth righteousness is born of him_, ver. 29. _We know, that we have passed from death unto life, because we love the brethren_, chap. iii. ver. 4. _Hereby we know that we are of the truth, and shall assure our hearts before him_, ver. 18. 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_, chap. iv. 13. And, _Hereby we know that he abideth in us, by the_ (obedient) _Spirit which he hath given us_, chap. iii. 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 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 long-suffering. 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 own 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 child-like 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 super-added 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_: 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 any thing 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 shews 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 enquired, 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 any thing 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 in the 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 possest 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. iii. 2. _Repent ye, and believe the gospel_, Mark i. 15. _Repent, and be baptized every one of you, for the remission of sins_, Acts ii. 38. _Repent ye therefore and be converted, that your sins may be blotted out_, chap. iii. 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 burthen 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_, chap. ii. ver. 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_, ver. 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 an 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 any one; 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_ v. 3. And our Lord himself saith, _he that keepeth my commandments, he it is that loveth me_, _John_ xiv. 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 to 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, flowry 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 mayst 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 noon-day 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 intrinsick 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 intrinsick 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 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_; 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_. 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_. And the outward fruits are, the doing good to all men; the doing no evil to any; and the walking in the light; 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. 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_. 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_! Thanks be unto God, who giveth me to _know in whom I have believed_: who _hath sent forth the Spirit of his Son into my heart, crying, Abba, Father_, and even now _bearing witness with my Spirit, that I am a child of God_! And see, that not only thy lips, but thy life shew forth his praise. He hath marked thee for his own; _glorify him_ then _in thy body and thy Spirit which are_ his. 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: cleanse_ thyself _from all filthiness of flesh and spirit, perfecting holiness in the fear of God_: and let all thy thoughts, words, and works be a spiritual sacrifice, holy, acceptable to God through Christ Jesus!

SERMON XI.

THE WITNESS OF THE SPIRIT.

DISCOURSE II.

ROM. viii. 16.

_The Spirit itself beareth witness with our spirit, that we are
the children of God._

I. 1. NONE who believes 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 these 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 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 his 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 for many years well nigh lost and forgotten.

II. 1. But what is _the witness of the Spirit_? The original word μαρτυρία, 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_ v. 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 of 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, altho’ he may do this sometimes. Neither do I suppose, that he always applies to the heart, (tho’ he often may) one or more texts of scripture. But he so works upon the soul by his immediate influence, and by a strong, tho’ 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_.