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This is the 14th sermon in this series. You can expect to see a new post in this series by 10am EST on Tuesday mornings. Just joining the growing number of people reading these sermons? Feel free to start at the beginning by reading the first sermon linked below, or jump right in with us!

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Background:

Did you know that many of John Wesley’s sermons are part of the formal doctrinal teaching of multiple Wesleyan/Methodist denominations? Wesley’s sermons have particular authority because these were the main way he taught Methodist doctrine and belief.

“The Marks of the New Birth” is the fourteenth sermon of the Wesleyan Standard Sermons. In this sermon, Wesley identifies the marks that one who has experienced justification by faith and the new birth will have. When people experience the new birth, what should we expect their lives to be like? This sermon addresses that question. The answer of faith, hope, and love may initially seem simple. But the way that Wesley fleshes this out is rich and raises deep questions about the Christian life and our expectations for life in Christ.

In hopes of sparking interest in Wesley’s sermons and Methodism’s doctrinal heritage, here is my very short summary of “The Marks of the New Birth.” I hope it will inspire you to read the sermon in its entirety yourself. Links to the sermon and other resources are included at the end of this post.

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Key quote: 

This it is, in the judgment of the Spirit of God, to be a son or a child of God. It is so to believe in God through Christ as ‘not to commit sin’, and to enjoy, at all times and in all places, that ‘peace of God which passeth all understanding’. It is so to hope in God through the Son of his love as to have not only the ‘testimony of a good conscience’, but also ‘the Spirit of God bearing witness with your spirits that ye are the children of God’: whence cannot but spring the ‘rejoicing evermore in him through whom ye have received the atonement’. It is so to love God, who hath thus loved you, as you never did love any creature: so that ye are constrained to love all men as yourselves; with a love not only ever burning in your hearts, but flaming out in all your actions and conversations, and making your whole life one ‘labour of love’, one continued obedience to those commands, ‘Be ye merciful, as God is merciful;’ ‘Be ye holy, as I the Lord am holy;’ ‘Be ye perfect, as your Father which is in heaven is perfect.’ [IV.1]

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One sentence summary:  

The marks of the new birth are faith, hope, and love.

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Scripture passage for the sermon:

“So is everyone that is born of the Spirit.” – John 3:8

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Concise outline of “The Marks of the New Birth”

1. How is everyone born again, born of God? What is implied in being a son or child of God? What is the new birth?
2. I propose to lay down the marks, just as I find them in Scripture.

I. The First Mark of the New Birth Is Faith

1. The first mark of the new birth is faith.
2. It is not a barely notional or speculative faith.
3. True living faith is not only an assent, but a disposition which God has wrought in a person’s heart.
4. An immediate and constant fruit of this faith is power over sin.
5. Power over outward sin is affirmed in John.
6. Whosoever is born of God does not sin (more engagement with John).
7. Another fruit of this living faith is peace.

II. The Second Mark of the New Birth Is Hope

1. A second mark of those who are born of God is hope.
2. This hope implies (1) testimony of our own spirit. We walk in sincerity and (2) the witness of the Spirit.
3. The Spirit himself bears witness with our spirits that we are the children of God.
4. All who have received this one Spirit cry “Abba Father” together.
5. Blessed are they that mourn, for they shall be comforted.

III. The Third Mark of the New Birth Is Love

1. A third scriptural mark, the greatest of all, is love.
2. He is so joined unto the Lord as to be “one spirit.”
3. The necessary fruit of this love for God is love for our neighbor.
4. Love of God and neighbor will lead to keeping the rest of the commandments.
5. A second fruit of the love of God is universal obedience to him we love, and conformity to his will, being zealous of good works.

IV. Summary

1. A summary of what has been said so far.
2. The question is not what you were – what are you now?
3. Don’t say: I was once baptized; therefore I am now a child of God.
4. To say you cannot be born again but in baptism is to seal yourself under damnation.
5. Verily, verily, I say unto you, you must also be born again.
6. May all who prepare their hearts yet again to seek God’s face receive again that Spirit of adoption and cry out, Abba, Father!

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Resources:

Read “The Marks of the New Birth” in its entirety.

Check out my brief summaries of the first thirteen Standard Sermons:

“Salvation by Faith”

“The Almost Christian”

“Awake, Thou That Sleepest”

“Scriptural Christianity“

“Justification by Faith“

“The Righteousness of Faith“

“The Way to the Kingdom“

“The First-Fruits of the Spirit“

“The Spirit of Bondage and of Adoption“

“The Witness of the Spirit, I“

“The Witness of Our Own Spirit“

“The Means of Grace“

“The Circumcision of the Heart“

I highly recommend the critical edition of Wesley’s sermons, which has excellent references that show his reliance on Scripture throughout his preaching. There are four volumes if you want every known Wesley sermon. They aren’t cheap, but this is the most important publication by Abingdon since its release. Highly recommended!

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Kevin M. Watson is a professor at Candler School of Theology, Emory University. He teaches, writes, and preaches to empower community, discipleship, and stewardship of our heritage. Click here to get future posts emailed to you. Affiliate links used in this post.

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This is the 13th sermon in this series. I took a few weeks off in July, but generally you can expect to see a new post in this series by 10am EST on Tuesday mornings. Just joining the growing number of people reading these sermons? Feel free to start at the beginning by reading the first sermon linked below, or jump right in with us!

---

Background:

Did you know that many of John Wesley’s sermons are part of the formal doctrinal teaching of multiple Wesleyan/Methodist denominations? Wesley’s sermons have particular authority because these were the main way he taught Methodist doctrine and belief.

“The Circumcision of the Heart” is the thirteenth sermon of the Wesleyan Standard Sermons and is the first that Wesley actually preached. The sermon is a revised version of a sermon he preached at St. Mary’s, Oxford on January 1, 1733. This is a sermon Wesley himself identified as a crucial summary of his understanding of salvation and holiness.

In hopes of sparking interest in Wesley’s sermons and Methodism’s doctrinal heritage, here is my very short summary of “The Circumcision of the Heart.” I hope it will inspire you to read the sermon in its entirety yourself. Links to the sermon and other resources are included at the end of this post.

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Key quote: 

In general we may observe it is that habitual disposition of the soul which in the Sacred Writings is termed ‘holiness’, and which directly implies the being cleansed from sin, ‘from all filthiness both of flesh and spirit’, and by consequence the being endued with those virtues which were also in Christ Jesus, the being so ‘renewed in the image of our mind’ as to be ‘perfect, as our Father in heaven is perfect’. [I.1]

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One sentence summary:  

The circumcision of the heart is a radical change, an inner transformation, where by faith we receive humility, faith, hope, and love.

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Scripture passage for the sermon:

“Circumcision is that of the heart, in the spirit and not in the letter.” – Romans 2:29

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Concise outline of “The Circumcision of the Heart”

1. If Christ be risen, ye ought then to die unto the world, and to live wholly unto God.
2. This is a hard saying to natural people.
3. Circumcision of the heart is a right state of soul.

I. What is the circumcision of the heart?

1. The habitual disposition of the soul which in the Sacred Writings is termed holiness, directly implies being cleansed from sin and being renewed in mind so as to be perfect as our Father in heaven is perfect.
2. Circumcision of the heart implies humility, faith, hope, and charity.
3. We are convinced we are not sufficient to help ourselves.
4. It is a disregard of that honor which comes of man.
5. Faith alone is able to make us whole.
6. It is a faith that is mighty through God to pull down strongholds.
7. All things are possible to him that thus believes.
8. This faith delivers from the yoke of sin.
9. Brings hope and testimony of their own spirits that they are children of God.
10. He will renounce the works of darkness, every appetite, and affection not subject to the laws of God.
11. Add to all of this love and you have the circumcision of the heart.
12. It implies we love our brother and sister also.
13. Have no end, no ultimate end, but God.

II. Reflections that naturally arise from such an inquiry

1. No one has a title to the praises of God unless his heart has been circumcised by humility.
2. None shall obtain the honor that comes from God until his heart is circumcised by faith.
3. A caution against laying another foundation, in seeking to ground religion on the “eternal fitness of things.”
4. Importance of faith and works.
5. None is truly led by the Spirit unless the Spirit witnesses with their spirit that they are children of God.
6. It is time for people to deal faithfully with their own souls.
7. This is not any easy effortless road.
8. It requires daily self-denial.
9. Reemphasis on the centrality of a heart circumcised by love.
10. Do everything to the glory of God, set our sights completely on giving our hearts to God.

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Resources:

Read “The Circumcision of the Heart” in its entirety.

Check out my brief summaries of the first twelve Standard Sermons:

“Salvation by Faith”

“The Almost Christian”

“Awake, Thou That Sleepest”

“Scriptural Christianity“

“Justification by Faith“

“The Righteousness of Faith“

“The Way to the Kingdom“

“The First-Fruits of the Spirit“

“The Spirit of Bondage and of Adoption“

“The Witness of the Spirit, I“

“The Witness of Our Own Spirit“

“The Means of Grace“

I highly recommend the critical edition of Wesley’s sermons, which has excellent references that show his reliance on Scripture throughout his preaching. There are four volumes if you want every known Wesley sermon. They aren’t cheap, but this is the most important publication by Abingdon since its release. Highly recommended!

---

Kevin M. Watson is a professor at Candler School of Theology, Emory University. He teaches, writes, and preaches to empower community, discipleship, and stewardship of our heritage. Click here to get future posts emailed to you. Affiliate links used in this post.

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This is the 12th sermon in this series. I took a few weeks off in July, but generally you can expect to see a new post in this series by 10am EST on Tuesday mornings. Just joining the growing number of people reading these sermons? Feel free to start at the beginning by reading the first sermon linked below, or jump right in with us!

---

Background:

Did you know that many of John Wesley’s sermons are part of the formal doctrinal teaching of multiple Wesleyan/Methodist denominations? Wesley’s sermons have particular authority because these were the main way he taught Methodist doctrine and belief.

“The Means of Grace” is the twelfth sermon of the Wesleyan Standard Sermons and focuses on a crucial concept for Wesleyan discipleship. In hopes of sparking interest in Wesley’s sermons and Methodism’s doctrinal heritage, here is my very short summary of “The Means of Grace.” I hope it will inspire you to read the sermon in its entirety yourself. Links to the sermon and other resources are included at the end of this post.

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Key quote: 

By ‘means of grace’ I understand outward signs, words, or actions ordained of God, and appointed for this end – to be the ordinary channels whereby he might convey to men preventing, justifying, and sanctifying grace….

The chief of these means are prayer, whether in secret or with the great congregation; searching the Scriptures (which implies reading, hearing, and meditating thereon) and receiving the Lord’s Supper, eating bread and drinking wine in remembrance of him; and these we believe to be ordained of God as the ordinary channels of conveying his grace to the souls of men. [II.1]

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One sentence summary:  

The means of grace are concrete spiritual disciplines set apart by God as the most reliable way we receive preventing, justifying, or sanctifying grace.

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Scripture passage for the sermon:

“Ye are gone away from mine ordinances, and have not kept them.” – Malachi 3:7 (KJV)

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Concise outline of “The Means of Grace”

I. Misuses and misunderstandings of the means of grace

1. Are there any ordinances since life and immortality were brought to light by the gospel?
2. Some began to mistake the means for the end – to place religion in doing, not in a heart renewed.
3. To those who abused them, they didn’t do what they were intended.
4. Some sought to reform misuse by pointing out the uselessness of the means for their own sake or as a work.
5. Some went too far the other way and began to say outward religion was nothing.
6. This is particularly embraced by those tired and ready to sink into indolent activity.

II. Proper understanding of the means of grace

1. Means of grace – outward signs, words, or actions ordained of God, and appointed for this end – to be the ordinary channels whereby he might convey to men preventing, justifying, or sanctifying grace. Means of grace are prayer, searching the Scriptures, and receiving the Lord’s Supper.
2. The whole value of the means depends on their subservience to the end of religion.
3. All outward means, if separate from the Spirit of God, cannot profit at all.
4. The use of all means will never atone for one sin, the blood of Christ alone atones.
5. A large proportion of Christians abuse the means of grace to the destruction of their souls.
6. By grace ye are saved.
7. How do I wait upon God for salvation?
8. It cannot be that the Word of God is silent on such an important point.

III. The witness of Scripture regarding the use of the means of grace

1. All who desire the grace of God are to wait for it in the means of grace. The first is prayer (Wesley cites Matthew 7:7-8 and Matthew 13:46).
2. God tells us to use prayer and promises it will be effectual. (Matthew 7:9-11, Luke 11:13)
3. We receive of God by importunately asking what otherwise we should not receive at all! (Luke 11:5, 7-9)
5. Matthew 6:6.
6. James 1:5.
7. 2nd: search the Scriptures (John 5:39) – hearing, reading, meditating on Scripture.
8. 2 Timothy 3:15, and 16-17.
9. Scripture is good for doctrine, reproof, correction, instruction.
10. All who desire the day to dawn search the Scriptures.
11. 3rd: the Lord’s Supper (1 Corinthians 11:23-26).
12. Let all who truly desire the grace of God partake of the Lord’s Supper.

IV. Objections

1. You cannot use these means without trusting in them. If I am troubled when I leave off the means, that indicates being troubled because I willfully disobeyed God, not that I trusted in the means.
2. This is seeking salvation by works. Waiting in the way God has ordained is not that.
3. Christ is the only means of grace. This is a mere play on words.
4. Scripture directs us to wait for salvation – Yes, in the way God ordained (i.e, using the means of grace).
5. God has appointed another way – “stand still and see the salvation of God.”
6. Doesn’t Paul say, ‘If ye be dead with Christ, why are ye subject to ordinances?’ (Col 2:20) The great truth must stand: all who desire the grace of God are to wait for it in the means he hath ordained.

V. How to use the means of grace

1. How should these means be used?
2. Hearing or conversation is often first.
3. No particular order is required and the means can be varied.
4.a. God is above all means. He can do whatever he pleases.
4.b. Let it be deeply impressed in your soul – there is no power in this.
4.c. In using all means, seek God alone. Use means as means – in order to renew your soul in righteousness and true holiness.
4.d. Take care not to take pride in your use of the means.

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Resources:

Read “The Means of Grace” in its entirety.

Check out my brief summaries of the first eleven Standard Sermons:

“Salvation by Faith”

“The Almost Christian”

“Awake, Thou That Sleepest”

“Scriptural Christianity“

“Justification by Faith“

“The Righteousness of Faith“

“The Way to the Kingdom“

“The First-Fruits of the Spirit“

“The Spirit of Bondage and of Adoption“

“The Witness of the Spirit, I“

“The Witness of Our Own Spirit“

I highly recommend the critical edition of Wesley’s sermons, which has excellent references that show his reliance on Scripture throughout his preaching. There are four volumes if you want every known Wesley sermon. They aren’t cheap, but this is the most important publication by Abingdon since its release. Highly recommended!

---

Kevin M. Watson is a professor at Candler School of Theology, Emory University. He teaches, writes, and preaches to empower community, discipleship, and stewardship of our heritage. Click here to get future posts emailed to you. Affiliate links used in this post.

Preface: I realize that these continue to be very strange and difficult times for many people. I believe that leaders are doing the best that they can to be faithful and lead well in a very difficult season, especially when we don’t know nearly as much as we’d like. This post is intended to share a moment of gratitude in what has been a difficult season. It is not intended as a passive aggressive attack on other churches or even as comparison. I want to share good news with you. I hope you can receive it in that spirit as a testimony of thanks and God’s goodness to me.

I am confident that March 11, 2020 will be the day I most associate with the beginning of experiencing Covid-19 as a pandemic that would change life in radical ways I could not have anticipated. There are many details between that day and today that are fuzzy and when one day runs into another. But I remember many details of that day clearly, as I talked about in an initial post on growing your faith in a time of social distancing.

Yesterday is a day I hope will be a day that marks the beginning of a return to a new normal. Please read that last sentence as an expression of hope and not as an overly-confident prediction of the future.

On August 2, 2020 at 11:00 am, my church’s parking lot was full of cars once again. It was different than the last time the church parking lot was full on a Sunday. This time there were no people in the building. The congregation was assembled not in pews or folding chairs, but in cars, trucks, and SUVs.

We were given the order of worship as we entered the parking lot, which identified the FM station we were to tune our radios to. And we were directed by parking lot attendants/ushers to our “seats.”

As one of our pastors gave an opening greeting, the congregations honked their horns in celebration of the moment.

There were moments that felt awkward to me. It was almost impossible to simply stay in the car when we arrived because we so badly wanted to be closer to our family of faith that we hadn’t seen in way too long. And there were the inevitable moments when the technology didn’t work as it was intended.

But it was glorious.

As our pastor said at the beginning of his sermon, it is time to stop playing defense with Covid-19. Yesterday was only a first step. But it was a step.

I slid over into the seat with my wife for the celebration of Holy Communion. I wanted to be able to see our pastors as they celebrated and held the elements. I had tears in my eyes throughout the responsive liturgy. I was moved because I realized how hungry and desperate I was for Jesus once the liturgy began. And I was emotional because I was so grateful to be able to receive the Lord’s Supper once again.

We waited forty minutes after the liturgy to receive communion in our car. And it was worth every minute.

Now that doesn’t mean I enjoyed every minute of waiting. At various points every person in the car, myself included, had a moment of impatience. But we also had an awareness that if we could wait five months, we could wait a few more minutes.

I want you to know that the service was not perfect. And I want you to know that I am inexpressibly grateful to the leadership of our church for taking the risk and seeing it through.

I told my kids that this was a unique moment because this is a rare time when the church is doing something it has never done before and never thought it would need to do in this way. There are bound to be hiccups and gaffes along the way. I was excited to see our church stepping into a place where we would make mistakes, but they would be the right kind of mistakes to make in the places we need to learn.

If I’m honest with you, I am aching to be united physically in the same space in closer proximity with my brothers and sisters in Christ. I am not content for Drive-In Church to become the new normal. But I don’t think it will be. And I am grateful to see my church thoughtfully and carefully working to find ways to reunite the Body of Christ to recite these powerful words:

Christ has died.

Christ is risen.

Christ will come again.

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This is the 11th sermon in this series. You can expect to see a new post in this series by 10am EST on Tuesday mornings. Just joining the growing number of people reading these sermons? Feel free to start at the beginning by reading the first sermon linked below, or jump right in with us!

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Background:

Did you know that many of John Wesley’s sermons are part of the formal doctrinal teaching of multiple Wesleyan/Methodist denominations? Wesley’s sermons have particular authority because these were the main way he taught Methodist doctrine and belief.

“The Witness of Our Own Spirit” is the eleventh sermon of the Wesleyan Standard Sermons and is related to the previous sermon, “The Witness of the Spirit, I.” In hopes of sparking interest in Wesley’s sermons and Methodism’s doctrinal heritage, here is my very short summary of “The Witness of Our Own Spirit.” I hope it will inspire you to read the sermon in its entirety yourself. Links to the sermon and other resources are included at the end of this post.

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Key quote: 

To conclude. Christian joy is joy in obedience – joy in loving God and keeping his commandments. And yet not in keeping them as if we were thereby to fulfil the terms of the covenant of works; as if by any works of righteousness of ours we were to procure pardon and acceptance with God. Not so: we are already pardoned and accepted through the mercy of God in Christ Jesus – not as if we were by our own obedience to procure life, life from the death of sin. This also we have already through the grace of God. ‘Us hath he quickened, who were dead in sin.’ And now we are ‘alive to God, through Jesus Christ our Lord’. But we rejoice in walking according to the covenant of grace, in holy love and happy obedience. We rejoice in knowing that ‘being justified through his grace’, we have ‘not received that grace of God in vain’; that God having freely (not for the sake of our willing or running, but through the blood of the Lamb) reconciled us to himself, we run in the strength which he hath given us the way of his commandments. He hath ‘girded us with strength unto the war’, and we gladly ‘fight the good fight of faith’. We rejoice, through him who liveth in our hearts by faith, to ‘lay hold of eternal life’. This is our rejoicing; that as our ‘Father worketh hitherto’, so (not by our own might or wisdom, but through the power of his Spirit freely given in Christ Jesus) we also work the works of God. And may he work in us whatsoever is well-pleasing in his sight, to whom be the praise for ever and ever! [20]

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One sentence summary:  

The Christian’s joy comes from that happy peace, calm satisfaction of spirit, which arises from the testimony of his own conscience that he is a child of God.

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Scripture passage for the sermon:

“This is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.” – 2 Corinthians 1:12 (KJV)

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Concise outline of “The Witness of Our Own Spirit”

1. Such is the voice of every true believer in Christ, so long as they abide in faith and love.
2. What is the nature and ground of a Christian’s joy?
3. What are we to understand by conscience?
4. By ‘man is a conscious being’ is meant people have inward perception of things present and past relating to themselves, their own tempers, and outward behavior.
5. According to St. Paul, conscience is a faculty or power of perceiving right or wrong in individual’s hearts and lives.
6. What is the rule by which people judge right or wrong? The Word of God – this alone.
7. To have a good conscience toward God we must have a right understanding of the Word of God and a true knowledge of ourselves. Then, an argument of our heart and lives with the Word of God. Finally, an inward perception of this agreement with our rule.
8. A good conscience must be built on the right foundation – faith in Jesus Christ. Heart and life produce good fruit – i.e., conformity to the rule of God’s commandments.
9. This includes every notion of our heart, tongue, hands, and bodily members.
10. This world is thoroughly impregnated by the evil spirit it continually breathes.
11. We need simplicity – singly fixed on God, aimed at God alone.
12. And sincerity – simplicity is the intention sincerity is the execution of it.
13. Difference between Godly sincerity and the sincerity of the heathens.
14. This does not come through any power of our own that we naturally possess.
15. It comes through the power of the Holy Ghost which works in us to will and do his good pleasure.
16. This is the ground of the Christian’s joy.
17. This is not a natural joy.
18. The joy of a Christian does not arise from blindness of conscience, from not being able to discern good from evil.
19. The joy of a Christian does not arise from any dullness or callousness of conscience.
20. Christian joy is joy in obedience – in loving God and keeping his commandments.

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Resources:

Read “The Witness of Our Own Spirit” in its entirety.

Check out my brief summaries of the first ten Standard Sermons:

“Salvation by Faith”

“The Almost Christian”

“Awake, Thou That Sleepest”

“Scriptural Christianity“

“Justification by Faith“

“The Righteousness of Faith“

“The Way to the Kingdom“

“The First-Fruits of the Spirit“

“The Spirit of Bondage and of Adoption“

“The Witness of the Spirit, I“

I highly recommend the critical edition of Wesley’s sermons, which has excellent references that show his reliance on Scripture throughout his preaching. There are four volumes if you want every known Wesley sermon. They aren’t cheap, but this is the most important publication by Abingdon since its release. Highly recommended!

---

Kevin M. Watson is a professor at Candler School of Theology, Emory University. He teaches, writes, and preaches to empower community, discipleship, and stewardship of our heritage. Click here to get future posts emailed to you. Affiliate links used in this post.

---

This is the 10th sermon in this series. You can expect to see a new post in this series by 10am EST on Tuesday mornings. Just joining the growing number of people reading these sermons? Feel free to start at the beginning by reading the first sermon linked below, or jump right in with us!

---

Background:

Did you know that many of John Wesley’s sermons are part of the formal doctrinal teaching of multiple Wesleyan/Methodist denominations? Wesley’s sermons have particular authority because these were the main way he taught Methodist doctrine and belief.

“The Witness of the Spirit, I” is the tenth sermon of the Wesleyan Standard Sermons and one of many sermons addressing this topic. In hopes of sparking interest in Wesley’s sermons and Methodism’s doctrinal heritage, here is my very short summary of “The Witness of the Spirit, I.” I hope it will inspire you to read the sermon in its entirety yourself. Links to the sermon and other resources are included at the end of this post.

---

Key quote: 

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. [I.7]

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. [I.12]

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One sentence summary:  

God confirms adoption of Christians as sons and daughters through a direct witness of the Holy Spirit with their spirits that they are sons or daughters of God.

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Scripture passage for the sermon:

“The Spirit itself beareth witness with our spirit, that we are the children of God.” – Romans 8:16 (KJV)

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Concise outline of “The Witness of the Spirit, I”

1. How many people have misunderstood this Scripture? The danger of mistaking the voice of our imagination for the true witness of the Spirit addressed.
2. The opposite error is imagining that the witness of the Spirit is not the privilege of ordinary Christians.
3. Is there not a middle way between these two extremes?
In hopes of finding this middle way, the sermon will:
First, define the witness of the Spirit.
Second, clarify how the witness of the Spirit is different from the presumption of the natural mind and the delusion of the devil.

I. What Is the Witness of the Spirit?

1. “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. We can know that we are children of God based on whether we are led by the Spirit of God in our lives.
3. Wesley gives examples of Scripture passages in 1 John.
4. Those who have the marks identified in Scripture are children of God.
5. This appears to ourselves with direct immediacy.
6. There is a consciousness of having received the tempers mentioned in Scripture by the Spirit.
7. 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.
8. The testimony of the Spirit comes before the testimony of our own spirits.
9. Then, and not till then, we love God because he first loved us and for his sake we love our brother also.
10. He does not in any way intend to exclude the operation of the Spirit of God.
11. The testimony of our spirit is beyond all reasonable doubt evidence of the reality of our sonship.
12. Wesley does not claim to explain how the Spirit witnesses to our spirits. But this testimony is so strong he can no more doubt it than he can doubt the shining of the son while he is standing in the full blaze of its beams.

II. How is the Witness of the Spirit Different from the Presumption of the Natural Mind and the Delusion of the Devil?

1. This is a very important question.
2. How is this testimony distinguished from the presumption of the natural mind?
3. The Scriptures abound with marks for distinguishing one from the other.
4. Repentance and conviction of sin always precede this witness.
5. Scripture describes being born again as a vast and mighty change.
6. Is joy in the Lord humble and self-abasing?
7. One who has received the witness of the Spirit will keep God’s commandments.
8. If you lack any of the previous and say you have the witness of the Spirit, you are deceiving yourself.
9. The real thing is distinguished from the false immediately and directly by our spiritual senses, if our spiritual senses are rightly disposed.
10. The direct immediacy of spiritual experience is valid epistemologically.
11. One who has spiritual senses will struggle to express or explain to one who has not.
12. Test the inward and outward fruit.
13. By the same fruit you shall distinguish the voice of God from any delusion of the devil.
14. If you have this, give thanks to God, “cleanse thyself from all filthiness of flesh and Spirit, perfecting holiness in the fear of God; and let all thy thoughts words, and works be a spiritual sacrifice, holy, acceptable to God through Jesus Christ!”

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Resources:

Read “The Witness of the Spirit, I” in its entirety.

Check out my brief summaries of the first nine Standard Sermons:

“Salvation by Faith”

“The Almost Christian”

“Awake, Thou That Sleepest”

“Scriptural Christianity“

“Justification by Faith“

“The Righteousness of Faith“

“The Way to the Kingdom“

“The First-Fruits of the Spirit“

“The Spirit of Bondage and of Adoption“

I highly recommend the critical edition of Wesley’s sermons, which has excellent references that show his reliance on Scripture throughout his preaching. There are four volumes if you want every known Wesley sermon. They aren’t cheap, but this is the most important publication by Abingdon since its release. Highly recommended!

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Kevin M. Watson is a professor at Candler School of Theology, Emory University. He teaches, writes, and preaches to empower community, discipleship, and stewardship of our heritage. Click here to get future posts emailed to you. Affiliate links used in this post.

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This is the 9th sermon in this series. You can expect to see a new post in this series by 10am EST on Tuesday mornings. Just joining the growing number of people reading these sermons? Feel free to start at the beginning by reading the first sermon linked below.

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Background:

Did you know that many of John Wesley’s sermons are part of the formal doctrinal teaching of multiple Wesleyan/Methodist denominations? Wesley’s sermons have particular authority because these were the main way he taught Methodist doctrine and belief.

“The Spirit of Bondage and of Adoption” is the ninth sermon of the Wesleyan Standard Sermons. In hopes of sparking interest in Wesley’s sermons and Methodism’s doctrinal heritage, here is my very short summary of “The Spirit of Bondage and of Adoption.” I hope it will inspire you to read the sermon in its entirety yourself. Links to the sermon and other resources are included at the end of this post.

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Key quote: 

To sum up all. The ‘natural man’ neither fears nor loves God; one ‘under the law’ fears, one ‘under grace’ loves him. The first has no light in the things of God, but walks in utter darkness. The second sees the painful light of hell; the third, the joyous light of heaven. He that sleeps in death has a false peace. He that is awakened has no peace at all. He that believes has true peace, the peace of God, filling and ruling his heart…. To conclude: the natural man neither conquers nor fights; the man under the law fights with sin, but cannot conquer; the man under grace fights and conquers, yea is ‘more than conqueror, through him that loveth him.’ [III.8]

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One sentence summary:  

This sermon describes three possible states in relation to God: asleep (false peace or indifference), awake and aware of separation from God, and awake and aware of receiving acceptance and pardon with God.

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Scripture passage for the sermon:

“Ye have not received the spirit of bondage again unto fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.” – Romans 8:15 (KJV)

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Concise outline of “The Spirit of Bondage and of Adoption”

1. Paul is writing to children of God by faith.
2. The spirit of bondage and fear is widely distant from the loving spirit of adoption.
3. Most people have neither the fear of God before their eyes nor the love of God in their hearts.
4. You may remember when you were in the same situation.
5. A “natural man” has neither fear of God nor love for God.

I. The State of a “Natural Man”

1. The state of a natural man is a state of sleep, discerning neither spiritual good nor evil.
2. Because they are asleep, they are in some sense at rest.
3. They are secure because they are ignorant of themselves.
4. This ignorance is especially strong in people of learning.
5. From this ignorance there may sometimes be a joy in self-congratulation on their own wisdom and goodness.
6. It is not surprising if such a one thinks they walk in great liberty.
7. All this time the natural man is a servant of sin.
8. How can such a person be convinced of sin?

II. The State of One that is “Under the Law”

1. God touches them in some way and wakes them from their sleep and they see God’s justice.
2. The inward spiritual meaning of the law now begins to glare upon them.
3. Their heart is bare and they see it is all sin.
4. They feel they deserve to be cast into the fire that shall never be quenched.
5. Here ends this pleasing dream, this delusive rest, this vain security.
6. They feel the anguish of a wounded spirit.
7. Now they truly desire to break loose from sin, and begin to struggle with it. But sin is mightier than they are.
8. The more they strive, the more they feel their chains.
9. This struggle is the struggle of people under the law.
10. Who shall deliver me from this bondage? The grace of God through Jesus Christ my Lord.

III. The State of One under Grace

1. Then bondage ends and they are no more under the law, but under grace.
2. They cried unto the Lord in their trouble and God delivered them.
3. God breaks through and they are reconciled to God by the blood of the covenant.
4. Here end both the guilt and the power of sin.
5. The Spirit brings liberty from guilt, fear and sin itself.
6. They are a living witness of the glorious liberty of the sons of God.
7. The Spirit delivers us from anger, pride, and all vile affections.
8. To conclude: the natural man neither conquers nor fights; the one under the law fights but cannot conquer; and the one under grace fights and conquers.

IV. The Insufficiency of Sincerity

1. It is not sufficient to divide people into sincere and insincere. Examine not whether you are sincere, but whether you “be in faith.”
2. These states often mingle together in one person.
3. People don’t consider how far a person may go and yet be in a natural or at best a legal state.
4. Beware, if you call yourself a Christian that you come not short of the mark of thy high calling.

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Resources:

Read “The Spirit of Bondage and of Adoption” in its entirety.

Check out my brief summaries of the first eight Standard Sermons:

“Salvation by Faith”

“The Almost Christian”

“Awake, Thou That Sleepest”

“Scriptural Christianity“

“Justification by Faith“

“The Righteousness of Faith“

“The Way to the Kingdom“

“The First-Fruits of the Spirit“

I highly recommend the critical edition of Wesley’s sermons, which has excellent references that show his reliance on Scripture throughout his preaching. There are four volumes if you want every known Wesley sermon. They aren’t cheap, but this is the most important publication by Abingdon since its release. Highly recommended!

---

Kevin M. Watson is a professor at Candler School of Theology, Emory University. He teaches, writes, and preaches to empower community, discipleship, and stewardship of our heritage. Click here to get future posts emailed to you. Affiliate links used in this post.

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I have been so encouraged by the number of readers who have emailed me directly about this series. Some of you have indicated that knowing when these posts will appear would help you read the sermons. Going forward, you can expect to see a new post in this series by 10am EST on Tuesday mornings.

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Background:

Did you know that many of John Wesley’s sermons are part of the formal doctrinal teaching of multiple Wesleyan/Methodist denominations? Wesley’s sermons have particular authority because these were the main way he taught Methodist doctrine and belief.

“The First-Fruits of the Spirit” is the eighth sermon of the Wesleyan Standard Sermons. In hopes of sparking interest in Wesley’s sermons and Methodism’s doctrinal heritage, here is my very short summary of “The First-Fruits of the Spirit.” I hope it will inspire you to read the sermon in its entirety yourself. Links to the sermon and other resources are included at the end of this post.

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Key quote: 

By “them which are in Christ Jesus” St. Paul evidently means those who truly believe in him; those who “being justified by faith, have peace with God, through our Lord Jesus Christ.” They who thus believe do no longer “walk after the flesh,” no longer follow the motions of corrupt nature, but “after the Spirit.” Both their thoughts, words, and works are under the direction of the blessed Spirit of God.

“There is therefore now no condemnation to” these. There is no condemnation to them from God, for he hath “justified them freely by his grace, through the redemption that is in Jesus.” He hath forgiven all their iniquities, and blotted out all their sins. And there is no condemnation to them from within, for they “have received, not the spirit of the world, but the Spirit which is of God, that they might know the things which are freely given to them of God”: “which Spirit bearers witness with their spirits that they are the children of God.” And to this is added “the testimony of their conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, they have had their conversation in the world.” [1-2]

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One sentence summary:  

There is no condemnation for those who are in Christ and walk by the Spirit.

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Scripture passage for the sermon:

“There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” – Romans 8:1 (KJV)

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Concise outline of “The First-Fruits of the Spirit”

1. By “them which are in Christ,” Paul means those who truly believe in him.
2. There is therefore now no condemnation to these.
3. I propose to show, 1. who those are that are in Christ and 2. how there is no condemnation to these.

I. Who Those Are That Are in Christ?

1. Those who believe in his name.
2. They do not sin or walk after the flesh.
3. Those in Christ have crucified the flesh with its affections and lusts.
4. They walk after the Spirit in their hearts and lives. They are led by the Spirit into every holy desire.
5. They are led by the Spirit into all holiness of conversation.
6. Being filled with the Holy Ghost they show the genuine fruits of the Spirit of God.

II. How There Is No Condemnation for Those in Christ Jesus

1. There is no condemnation for those in Christ on account of past sins.
2. There is no condemnation in their own breast, no guilt of dread of the wrath of God. They have the witness of the Spirit and adoption.
3. Those who are in Christ neither are condemned by God or their own heart.
4. They are not condemned for any present sins, because they are freed from them.
5. They are not condemned for inward sins even though it does now remain.
6. They are not condemned though their heart is wicked as long as they don’t yield to its desires.
7. They are not condemned even though they are aware of sin clinging to them and what they do.
8. They are not condemned for sins of infirmity.
9. They are not condemned for anything it is not in their power to help.
10. A believer may sometimes be grieved because he can’t do what he longs to do.
11. Sins of surprise are a difficult category.
12. Sins of surprise that come from willful neglect of one’s soul are more serious.
13. Things that couldn’t be anticipated but lead to sin are less serious and should not fear condemnation.

III. Practical Inferences

1. Given what has been said, why are you fearful?
2. If you have sinned since coming to faith, do you have faith now? Then you are once again free.
3. Those who commit sin now are not included in this freedom from condemnation.
4. Do not fret because of heart sin if you do not give in to them.
5. Don’t let your weakness shake your trust in God.
6. If you sin through surprise, repent and confess in trust and confidence that God will forgive you.

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Resources:

Read “The First-Fruits of the Spirit” in its entirety.

Check out my brief summaries of the first seven Standard Sermons:

“Salvation by Faith”

“The Almost Christian”

“Awake, Thou That Sleepest”

“Scriptural Christianity“

“Justification by Faith“

“The Righteousness of Faith“

“The Way to the Kingdom“

I highly recommend the critical edition of Wesley’s sermons, which has excellent references that show his reliance on Scripture throughout his preaching. There are four volumes if you want every known Wesley sermon. They aren’t cheap, but this is the most important publication by Abingdon since its release. Highly recommended!

---

Kevin M. Watson is a professor at Candler School of Theology, Emory University. He teaches, writes, and preaches to empower community, discipleship, and stewardship of our heritage. Click here to get future posts emailed to you. Affiliate links used in this post.

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I have been so encouraged by the number of readers who have emailed me directly about this series. Some of you have indicated that knowing when these posts will appear would help you read the sermons. Going forward, you can expect to see a new post in this series by 10am EST on Tuesday mornings.

I am delighted to see the interest in engaging the Wesleyan doctrinal heritage! Here is sermon #7 “The Way to the Kingdom.”

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Background:

Did you know that many of John Wesley’s sermons are part of the formal doctrinal teaching of multiple Wesleyan/Methodist denominations? Wesley’s sermons have particular authority because these were the main way he taught Methodist doctrine and belief.

“The Way to the Kingdom” is the seventh sermon of the Wesleyan Standard Sermons. The sermon is divided into two parts. The first part defines the kingdom of God. The second part defines the way to the kingdom of God.

I am going to stop saying that each sermon is a foundational sermon for Wesleyan/Methodist doctrine. The inclusion of each of these in the Standard Sermons makes them foundational for Methodist doctrine.

In hopes of sparking interest in Wesley’s sermons and Methodism’s doctrinal heritage, here is my very short summary of “The Way to the Kingdom.” I hope it will inspire you to read the sermon in its entirety yourself. Links to the sermon and other resources are included at the end of this post.

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Key quote: 

Believe this [Jesus Christ came into the world to save sinners], and the kingdom of God is thine. By faith thou attainest the promise: ‘He pardoneth and absolveth all that truly repent and unfeignedly believe his holy gospel.’ As soon as ever God hath spoken to thy heart, ‘Be of good cheer, thy sins are forgiven thee,’ his kingdom comes; thou hast righteousness, and peace, and joy in the Holy Ghost. [II.9]

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One sentence summary:  

The kingdom of God, which is righteousness, peace, and joy in the Holy Ghost, is attained by faith in Jesus Christ.

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Scripture passage for the sermon:

“The kingdom of God is at hand: repent ye, and believe the gospel.” – Mark 1:15 (KJV)

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Concise outline of “The Way to the Kingdom”

I. The Nature of True Religion, or The Kingdom of God

1. The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
2. The kingdom of God is not about observance of the law.
3. It isn’t any outward thing, the whole substance is righteousness, peace, and joy in the Holy Ghost.
4. It isn’t in outward forms or ceremonies.
5. The nature of religion does not properly consist of any outward action.
6. Neither does religion consist in orthodoxy or right opinions.
7. This alone is religion: righteousness, peace, and joy in the Holy Ghost. Righteousness is, first, loving the Lord.
8. Righteousness is, second, loving thy neighbor.
9. Righteousness also includes mercy, humility, gentleness, meekness, and long-suffering.
10. True religion implies happiness as well as holiness.
11. Peace with God also brings joy in the Holy Ghost.
12. This holiness and happiness is the kingdom of God.
13. This kingdom of God is at hand.

II. The Way to the Kingdom of God

1. This is the way: walk ye in it. First, repent. Know yourselves.
2. The consequences of inbred corruption of the heart.
3. Only bitter evil fruit comes from a corrupt heart.
4. The wages of sin is death – temporal and eternal.
5. There is nothing we can do to appease the wrath of God.
6. Even if perfect obedience could atone for past sins, we aren’t capable of it.
7. Conviction of inward and outward sin also needs sorrow and despair in self. Repent and believe the gospel.
8. The gospel is that Jesus Christ came into the world to save sinners.
9. Believe this and the kingdom of God is thine.
10. Faith is not mental assent to propositions but sure trust and confidence in God in Christ.
11. When you believe, the peace of God is in your heart and sorrows and sighing flee.
12. If you now believe, then the love of God is shed abroad in your heart.
13. The world regards this as madness, but stand strong in faith.

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Resources:

Read “The Way to the Kingdom” in its entirety.

Check out my brief summaries of the first six Standard Sermons:

“Salvation by Faith”

“The Almost Christian”

“Awake, Thou That Sleepest”

“Scriptural Christianity“

“Justification by Faith“

“The Righteousness of Faith“

I highly recommend the critical edition of Wesley’s sermons, which has excellent references that show his reliance on Scripture throughout his preaching. There are four volumes if you want every known Wesley sermon. They aren’t cheap, but this is the most important publication by Abingdon since its release. Highly recommended!

---

Kevin M. Watson is a professor at Candler School of Theology, Emory University. He teaches, writes, and preaches to empower community, discipleship, and stewardship of our heritage. Click here to get future posts emailed to you. Affiliate links used in this post.

Over the past few weeks, I have been invited to be on a handful of podcasts. As it happened, all three of the most recent interviews were released on the same day. I wanted to spread them out a bit here so as not to overwhelm you and in hopes of featuring each of the work these folks are doing. This is the third of the three.

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I was invited to be a guest on Brian Russell’s Deep Dive Spirituality Conversations podcast. Dr. Russell is Associate Provost at Asbury Theological Seminary, Dean of the Orlando School of Ministry, and Professor of Biblical Studies.

Our conversation focused on two related topics.

First, we discussed the role of small group formation in the history of Methodism and its relevance for today.

Second, we talked about entire sanctification and its connection to pursuing Christ with others.

Readers of this blog know that I am passionate about both of these topics! I hope you enjoy the conversation as much as I enjoyed being part of it.

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Check out my conversation with Matt Reynolds of Spirit & Truth and Scott Kisker, which was the first of the three. The second was my conversation with The Weight podcast, hosted by Chris McAlilly and Eddie Rester. It has been a blessing to connect with Wesleyans in Ohio, Mississippi, and Florida over the past few weeks. I hope these conversations are a blessing to you.

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Kevin M. Watson is a professor at Candler School of Theology, Emory University. He teaches, writes, and preaches to empower community, discipleship, and stewardship of our heritage. Click here to get future posts emailed to you.