The herald., 1896-03-09
Rev. Clarence T. Wilson

Rev. Clarence True Wilson preached in
the Central NJ. f. church yesterday morn-
ing, taking as his text: The spirit himself
beareth witness with our spirit that we are
the children of God.
These words speak definitely upon the
subject of Christian assurance, which con-
Germs the matter of sonship through adop-
ton. This fiial relation to God. in order
to be certainly known, must be clearly
proven b. two separate and distinct wit
nesses Together they proclaim the privi-
leCe of knowing our spiritual state and
affirm Christianity to be a movable re-
ligon. Such doctrine was the central
idea of the Wesleyan revival, and such ex-
perience is the common privilege OF be-
levers in Christ.
Were it said the Spirit beareth witness
to our spirit. it would give us one witness
and make us but recipients of his testi-
mony. But when the Spirit beareth witness
with our spirit, 1t means two separate and
distinct testimonies to the same thing.
Justification is an act in the divine mind
by which we are forgiven. Now. we cannot
know what takes place in the mind of God
except as he makes it known to us by the
direct witness of the Spirit. But the new
birth is change wrought in us, and to this
transformation our own spirits are COM
petent witness. To both divine forgive-
ness and soul cleansing there must IN the
nature of things be separate and distinct
testimony.
Is such twofold witness possiblef 1t is
within the range of possibility if God is
disposed to reveal it unto us. | base this
argument upon the nature OF the SOUL.
The relation existing between the divine
and human spirits suggests this duplicate
proof. There is spirit in man and the
inspiration of the Almighty giveth them
understanding. Now, it is natural law
that substances of like nature act upon
and influence each other. Hence the truth
of the concurrence and co-action OF both
the divine and the human spirits is phllo-
sophical one. Man is a spirit. and Cod ls
a spirit. Man is His outbirth. His child.
made in His image, after His likeness, an
invisible potency like unto Himself; as in
destructihle as God and as lasting as the
oncoming eternity. So if God is disposed
to reveal our soulship to us we are capable
of receiving, understanding and respond
ing TO His message.
OF what use can we be to others without
a conscious pardon of our own sins? 1t is
Gods plan to make every saved soul
soul saving agent. We are here to lead
others to share our blessed experience.
But how can we offer TO others what we
do not consciously possess: What we
must have to win the world are the eNperi-
mental verities of religion. Men will ac-
nesses to it's saving power. 1t is not probable
that God will defeat his own plan by de-
prving us of the one qualification for do
ing the very thing for which he has placed
US here. Without movable religion we
can never teach transgressors his ways,
nor will sinners be converted unto him
again; God has commanded us to grow in
grace. to be pure and holy. But higher
attainments in the Christian life are not
to be thought of by those who have nor
reached the state of assured salvation.
One can be in no condition to seek Chris
tan perfection till he first knows his sins
forgiven. 1t would be presumtious for you
to ask the highest privilege of Gods child
rem without any assurance OF being his
child. 1t is Gods purpose that his people
should be holy; without assurance OF sal
walton this is impossible.
If you study the dealings of God with
men in other matters you will see how
probable this doctrine of the double wit
ness is. The mutual relation between God
and his people is a strong presumptive
proof a fiial recognition must be the
privilege of Gods children. We find fur
ther proof in the experience of God 3
| children under the old dispensatiop. The
| New Testament and the experience of a
million living witnesses proclaim this as
surance beyond a shadow of doubt. You
may have it now for the asking, for we
| are witnesses of these things and so also is
the Holy Ghost.