"From this plain reason then appears the necessity why we, as well as the first apostles, in this sense, must receive the Spirit of God. For the great work of sanctification, or making us holy, is particularly reserved to the Holy Ghost; therefore, our Lord says, 'Unless a man be born of the Spirit, he cannot enter into the kingdom of God.'
Jesus Christ came down to save us, not only from the guilt, but also from the power of sin: and however often we have repeated our creed, and told God we believe in the Holy Ghost, yet, if we have not believed in him, so as to be really united to Jesus Christ by him, we have no more concord with Jesus Christ than Belial himself.
And now, my brethren, what shall I say more? Tell me, are not many of you offended at what has been said already? Do not some of you think, though I mean well, yet I have carried the point a little too far? Are not others ready to cry out, if this be true, who then can be saved? Is not this driving people into despair?
Yes, I ingenuously confess it is; but into what despair? A despair of mercy through Christ? No, God forbid; but a despair of living with God without receiving the Holy Ghost. And I would to God, that not only all you that hear me this day, but that the whole world was filled with this despair. Believe me, I have been doing no more than you allow your bodily physicians to do every day: if you have a wound, and are in earnest about a cure, you bid the surgeon probe it to the very bottom; and shall not the physician of your souls be allowed the same freedom? What have I been doing but searching your natural wounds, that I might convince you of your danger, and put you upon applying to Jesus Christ for a remedy? Indeed I have dealt with you as gently as I could; and now I have wounded, I will attempt to heal you.
For I was in the last place, to exhort you all to come to Jesus Christ by faith, whereby you, even you also, shall receive the Holy Ghost. 'For this spake he of the Spirit, which they that believe on him should receive.'
This, this is what I long to come to. Hitherto I have been preaching only the law; but behold I bring you glad tidings of great joy. If I have wounded you, be not afraid; behold, I now bring a remedy for all your wounds. Notwithstanding you are sunk into the nature of the beast and devil, yet, if you truly believe on Jesus Christ, you shall receive the quickening Spirit promised in the text, and be restored to the glorious liberties of the sons of God; I say, if you believe on Jesus Christ. 'For by faith we are saved; it is not of works, lest any one should boast.'" ~ George Whitefield in a sermon entitled "The Indwelling of the Spirit, the Common Privilege of all Believers"
Saturday, April 24, 2010
Saturday, April 17, 2010
Spiritual testimony
"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 . . . 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.
But what is that testimony of God's Spirit, which is superadded to, and conjoined with, this? . . . 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.
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 . . . 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." - John Wesley in The Witness of the Spirit: Discourse One
But what is that testimony of God's Spirit, which is superadded to, and conjoined with, this? . . . 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.
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 . . . 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." - John Wesley in The Witness of the Spirit: Discourse One
Tuesday, March 23, 2010
The theology of communion
John Wesley's journal entry on 1740, June, Fri. 27. — I preached on, “Do this in remembrance of me.”
In the ancient Church, every one who was baptized communicated daily. So in the Acts we read, they ‘all continued daily in the breaking of bread, and in prayer.’
But in latter times, many have affirmed, that the Lord’s Supper is not a converting, but a confirming ordinance.
And among us it has been diligently taught, that none but those who are converted, who have received the Holy Ghost, who are believers in the full sense, ought to communicate.
But experience shows the gross falsehood of that assertion, that the Lord’s Supper is not a converting ordinance. Ye are the witnesses. For many now present know, the very beginning of your conversion to God (perhaps, in some, the first deep conviction) was wrought at the Lord’s Supper. Now, one single instance of this kind overthrows the whole assertion.
The falsehood of the other assertion appears both from Scripture precept and example. Our Lord commanded those very men who were then unconverted, who had not yet received the Holy Ghost, who (in the full sense of the word) were not believers, to do this ‘in remembrance of’ him. Here the precept is clear. And to these he delivered the elements with his own hands. Here is example equally indisputable.
Sat. 28. — I showed at large,
1. That the Lord’s Supper was ordained by God, to be a means of conveying to men either preventing, or justifying, or sanctifying grace, according to their several necessities.
2. That the persons for whom it was ordained, are all those who know and feel that they want the grace of God, either to restrain them from sin, or to show their sins forgiven, or to renew their souls in the image of God.
3. That inasmuch as we come to his table, not to give him any thing, but to receive whatsoever he sees best for us, there is no previous preparation indispensably necessary, but a desire to receive whatsoever he pleases to give. And,
4. That no fitness is required at the time of communicating, but a sense of our state, of our utter sinfulness and helplessness; every one who knows he is fit for hell, being just fit to come to Christ, in this as well as all other ways of his appointment.
In the ancient Church, every one who was baptized communicated daily. So in the Acts we read, they ‘all continued daily in the breaking of bread, and in prayer.’
But in latter times, many have affirmed, that the Lord’s Supper is not a converting, but a confirming ordinance.
And among us it has been diligently taught, that none but those who are converted, who have received the Holy Ghost, who are believers in the full sense, ought to communicate.
But experience shows the gross falsehood of that assertion, that the Lord’s Supper is not a converting ordinance. Ye are the witnesses. For many now present know, the very beginning of your conversion to God (perhaps, in some, the first deep conviction) was wrought at the Lord’s Supper. Now, one single instance of this kind overthrows the whole assertion.
The falsehood of the other assertion appears both from Scripture precept and example. Our Lord commanded those very men who were then unconverted, who had not yet received the Holy Ghost, who (in the full sense of the word) were not believers, to do this ‘in remembrance of’ him. Here the precept is clear. And to these he delivered the elements with his own hands. Here is example equally indisputable.
Sat. 28. — I showed at large,
1. That the Lord’s Supper was ordained by God, to be a means of conveying to men either preventing, or justifying, or sanctifying grace, according to their several necessities.
2. That the persons for whom it was ordained, are all those who know and feel that they want the grace of God, either to restrain them from sin, or to show their sins forgiven, or to renew their souls in the image of God.
3. That inasmuch as we come to his table, not to give him any thing, but to receive whatsoever he sees best for us, there is no previous preparation indispensably necessary, but a desire to receive whatsoever he pleases to give. And,
4. That no fitness is required at the time of communicating, but a sense of our state, of our utter sinfulness and helplessness; every one who knows he is fit for hell, being just fit to come to Christ, in this as well as all other ways of his appointment.
Sunday, March 21, 2010
True faith and trust in Christ
"But this doctrine, as it is understood by many, is, that Christians ought firmly to believe and trust in Christ, without spiritual sight or light, and although they are in a dark dead frame, and, for the present, have no spiritual experiences or discoveries. And it is truly the duty of those who are thus in darkness, to come out of darkness into light and believe. But that they should confidently believe and trust, while they yet remain without spiritual light or sight, is an anti-scriptural and absurd doctrine.
The Scripture is ignorant of any such faith in Christ of the operation of God, that is not founded in a spiritual sight of Christ. That believing on Christ, which accompanies a title to everlasting life, is a seeing the Son, and believing on him, John 6:40. True faith in Christ is never exercised, any further than persons behold as in a glass the glory of the Lord, and have the knowledge of the glory of God in the face of Jesus Christ, 2 Corinthians 3:18 and 4:6. They into whose minds the light of the glorious gospel of Christ, who is the image of God, does not shine, believe not, 2 Corinthians 4:5.
That faith, which is without spiritual light, is not the faith of the children of the light, and of the day; but the presumption of the children of darkness. And therefore to press and urge them to believe, without any spiritual light or sight, tends greatly to help forward the delusions of the prince of darkness. Men not only cannot exercise faith without some spiritual light, but they can exercise faith only just in such proportion as they have spiritual light. Men will trust in God no further than they know him; and they cannot be in the exercise of faith in him one ace further than they have a sight of his fullness and faithfulness in exercise.
Nor can they have the exercise of trust in God, any further than they are in a gracious frame . . . They that are in a dead carnal frame, doubtless ought to trust in God; because that would be the same thing as coming out of their bad frame, and turning to God; but to exhort men confidently to trust in God, and so hold up their hope and peace, though they are not in a gracious frame, and continue still to be so, is the same thing in effect, as to exhort them confidentially to trust in God, but not with a gracious trust: and what is that but a wicked presumption?" ~ Jonathan Edwards
The Scripture is ignorant of any such faith in Christ of the operation of God, that is not founded in a spiritual sight of Christ. That believing on Christ, which accompanies a title to everlasting life, is a seeing the Son, and believing on him, John 6:40. True faith in Christ is never exercised, any further than persons behold as in a glass the glory of the Lord, and have the knowledge of the glory of God in the face of Jesus Christ, 2 Corinthians 3:18 and 4:6. They into whose minds the light of the glorious gospel of Christ, who is the image of God, does not shine, believe not, 2 Corinthians 4:5.
That faith, which is without spiritual light, is not the faith of the children of the light, and of the day; but the presumption of the children of darkness. And therefore to press and urge them to believe, without any spiritual light or sight, tends greatly to help forward the delusions of the prince of darkness. Men not only cannot exercise faith without some spiritual light, but they can exercise faith only just in such proportion as they have spiritual light. Men will trust in God no further than they know him; and they cannot be in the exercise of faith in him one ace further than they have a sight of his fullness and faithfulness in exercise.
Nor can they have the exercise of trust in God, any further than they are in a gracious frame . . . They that are in a dead carnal frame, doubtless ought to trust in God; because that would be the same thing as coming out of their bad frame, and turning to God; but to exhort men confidently to trust in God, and so hold up their hope and peace, though they are not in a gracious frame, and continue still to be so, is the same thing in effect, as to exhort them confidentially to trust in God, but not with a gracious trust: and what is that but a wicked presumption?" ~ Jonathan Edwards
Monday, February 22, 2010
Degrees of justifying faith
John Wesley's Journal entry from December 31, 1739 —
"I had a long and particular conversation with Mr. Molther himself. I weighed all his words with the utmost care; desired him to explain what I did not understand; asked him again and again, 'Do I not mistake what you say? Is this your meaning, or is it not?' So that I think, if God has given me any measure of understanding, I could not mistake him much. As soon as I came home, I besought God to assist me, and not suffer 'the blind to go out of the way.'
I then wrote down what I conceived to be the difference between us, in the following words: — As to faith, you believe,
1. There are no degrees of faith, and that no man has any degree of it, before all things in him are become new, before he has the full assurance of faith, the abiding witness of the Spirit, or the clear perception that Christ dwelleth in him.
2. Accordingly you believe, there is no justifying faith, or state of justification, short of this.
Whereas I believe,
1. There are degrees in faith; and that a man may have some degree of it, before all things in him are become new; before he has the full assurance of faith, the abiding witness of the Spirit, or the clear perception that Christ dwelleth in him.
2. Accordingly, I believe there is a degree of justifying faith (and consequently, a state of justification) short of, and commonly antecedent to, this." ~ John Wesley
"I had a long and particular conversation with Mr. Molther himself. I weighed all his words with the utmost care; desired him to explain what I did not understand; asked him again and again, 'Do I not mistake what you say? Is this your meaning, or is it not?' So that I think, if God has given me any measure of understanding, I could not mistake him much. As soon as I came home, I besought God to assist me, and not suffer 'the blind to go out of the way.'
I then wrote down what I conceived to be the difference between us, in the following words: — As to faith, you believe,
1. There are no degrees of faith, and that no man has any degree of it, before all things in him are become new, before he has the full assurance of faith, the abiding witness of the Spirit, or the clear perception that Christ dwelleth in him.
2. Accordingly you believe, there is no justifying faith, or state of justification, short of this.
Whereas I believe,
1. There are degrees in faith; and that a man may have some degree of it, before all things in him are become new; before he has the full assurance of faith, the abiding witness of the Spirit, or the clear perception that Christ dwelleth in him.
2. Accordingly, I believe there is a degree of justifying faith (and consequently, a state of justification) short of, and commonly antecedent to, this." ~ John Wesley
Sunday, February 21, 2010
A common progression
The partial testimony of a Moravian named Albinus Feder, as recorded by John Wesley in his journal entry of August 12th, 1738.
“I, for three years fought against sin with all my might, by fasting and prayer, and all the other means of grace. But notwithstanding all my endeavors, I gained no ground; sin still prevailed over me; till at last, not knowing what to do farther, I was on the very brink of despair. Then it was, that, having no other refuge left, I fled to my Savior as one lost and undone, and that had no hope but in His power and free mercy.
"In that moment I found my heart at rest, in good hope that my sins were forgiven; of which I had a stronger assurance six weeks after, when I received the Lord’s Supper here. But I dare not affirm, I am a child of God; neither have I the seal of the Spirit. Yet I go on quietly doing my Savior’s will, taking shelter in his wounds, from all trouble and sin, and knowing He will perfect his work in his own time.
“Martin Döber, when I described my state to him, said he had known very many believers who, if he asked the question, would not have dared to affirm, that they were the children of God. And he added, ‘It is very common for persons to receive remission of sins, or justification through faith in the blood of Christ, before they receive the full assurance of faith; which God many times withholds, till he has tried whether they will work together with him in the use of the first gift.
"Nor is there any need (continued he, Döber) to incite any one to seek that assurance by telling him, the faith he has is nothing. This will be more likely to drive him to despair, than to encourage him to press forward. His single business, who has received the first gift, is, to believe on, and to hold fast that whereunto he hath attained: To go on, doing his Lord’s will, according to the ability God hath already given; cheerfully and faithfully to use what he has received, without solicitude for the rest.’” ~ Albinus Feder
“I, for three years fought against sin with all my might, by fasting and prayer, and all the other means of grace. But notwithstanding all my endeavors, I gained no ground; sin still prevailed over me; till at last, not knowing what to do farther, I was on the very brink of despair. Then it was, that, having no other refuge left, I fled to my Savior as one lost and undone, and that had no hope but in His power and free mercy.
"In that moment I found my heart at rest, in good hope that my sins were forgiven; of which I had a stronger assurance six weeks after, when I received the Lord’s Supper here. But I dare not affirm, I am a child of God; neither have I the seal of the Spirit. Yet I go on quietly doing my Savior’s will, taking shelter in his wounds, from all trouble and sin, and knowing He will perfect his work in his own time.
“Martin Döber, when I described my state to him, said he had known very many believers who, if he asked the question, would not have dared to affirm, that they were the children of God. And he added, ‘It is very common for persons to receive remission of sins, or justification through faith in the blood of Christ, before they receive the full assurance of faith; which God many times withholds, till he has tried whether they will work together with him in the use of the first gift.
"Nor is there any need (continued he, Döber) to incite any one to seek that assurance by telling him, the faith he has is nothing. This will be more likely to drive him to despair, than to encourage him to press forward. His single business, who has received the first gift, is, to believe on, and to hold fast that whereunto he hath attained: To go on, doing his Lord’s will, according to the ability God hath already given; cheerfully and faithfully to use what he has received, without solicitude for the rest.’” ~ Albinus Feder
Justification and full assurance
The partial testimony of a Moravian named Michael Linner, as recorded by John Wesley in his journal entry of August 12th, 1738.
“About fourteen years ago, I was more than ever convinced that I was wholly different from what God required me to be. I consulted his word again and again; but it spoke nothing but condemnation; till at last I could not read, nor indeed do any thing else, having no hope and no spirit left in me.
"I had been in this state for several days, when, being musing by myself, these words came strongly into my mind, ‘God so loved the world, that he gave his only begotten Son, to the end that all who believe in him should not perish, but have ever lasting life.’ I thought, ‘All? Then I am one. Then He is given for me. But I am a sinner. And he came to save sinners.’
"Immediately my burden dropped off, and my heart was at rest. “But the full assurance of faith I had not yet; nor for the two years I continued in Moravia . . . after some time it pleased our Lord to manifest himself more clearly to my soul, and give me that full sense of acceptance in him which excludes all doubt and fear.
“Indeed the leading of the Spirit is different in different souls. His more usual method, I believe, is, to give, in one and the same moment, the forgiveness of sins, and a full assurance of that forgiveness. Yet in many He works as He did in me: Giving first the remission of sins, and, after some weeks or months or years, the full assurance of it.” ~ Michael Linner
“About fourteen years ago, I was more than ever convinced that I was wholly different from what God required me to be. I consulted his word again and again; but it spoke nothing but condemnation; till at last I could not read, nor indeed do any thing else, having no hope and no spirit left in me.
"I had been in this state for several days, when, being musing by myself, these words came strongly into my mind, ‘God so loved the world, that he gave his only begotten Son, to the end that all who believe in him should not perish, but have ever lasting life.’ I thought, ‘All? Then I am one. Then He is given for me. But I am a sinner. And he came to save sinners.’
"Immediately my burden dropped off, and my heart was at rest. “But the full assurance of faith I had not yet; nor for the two years I continued in Moravia . . . after some time it pleased our Lord to manifest himself more clearly to my soul, and give me that full sense of acceptance in him which excludes all doubt and fear.
“Indeed the leading of the Spirit is different in different souls. His more usual method, I believe, is, to give, in one and the same moment, the forgiveness of sins, and a full assurance of that forgiveness. Yet in many He works as He did in me: Giving first the remission of sins, and, after some weeks or months or years, the full assurance of it.” ~ Michael Linner
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