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10 - The Witness of the Spirit, Discourse I - Sermons on Several Occasions · Sacred Texts Archive

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