Part 12

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_.