John Wesley SERMON 10
.
[text from the 1872 edition]
THE WITNESS OF THE SPIRIT
Discourse 1
"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_) _symmartyrei tOi
pneumati hEmOn, hoti esmen tekna Theou_, which may be
translated, "The same Spirit beareth witness to our spirit that
we are the children of God" (the preposition _syn_ 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 by George Lyons for the
Wesley Center for Applied Theology of Northwest Nazarene College
(Nampa, ID).] _