Evidence of the Holy Spirit in Us

What is the evidence of the inner work of the Holy Spirit in us? How do we know that we have truly been born again? That our profession is not simply a hypocritical facade but a true confession? There are well-trodden old paths since the Reformation in this crucial area from which we ought to learn very carefully.

Canons of Dordt, Head I, Art. 12:

"The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God, but by observing in themselves with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the Word of God - such as [1] a true faith in Christ, [2] filial fear, [3] a godly sorrow for sin, [4] a hungering and thirsting after righteousness, etc."

Note that these fundamental things are internal and are not directly observable by others (which ought to commend to us the judgement of charity), though they ought to and will produce the fruit of a changed walk of life. But no-one ought to doubt his election who has these fruits in his soul, and yet does not see such progress in his life as he hopes for (in fact, he ought to be encouraged by such hope and dissatisfaction with his current progress).

More wisdom from the original "five points of Calvinism", this time from article 16 in the same head of doctrine:

"Those who do not yet experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavour after filial obedience, and glorying in God through Christ, efficaciously wrought in them, and do nevertheless persist in the use of the means which God hath appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires, devoutly and humbly to wait for a season of richer grace. Much less cause have they to be terrified by the doctrine of reprobation, who, though they seriously desire to be turned to God, to please him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that he will not quench the smoking flax, nor break the bruised reed. But this doctrine is justly terrible to those, who, regardless of God and of the Savior Jesus Christ, have wholly given themselves up to the cares of the world, and the pleasures of the flesh, so long as they are not seriously converted to God."

Again from head V on the certainty of the perseverance of the saints (Art. 10):

"This assurance, however, is not produced by any peculiar revelation contrary to, or independent of the Word of God; but springs from [1] faith in God's promises, which he has most abundantly revealed in his Word for our comfort; from [2] the testimony of the Holy Spirit, witnessing with our spirit, that we are children and heirs of God, Romans 8:16; and lastly, from [3] a serious and holy desire to preserve a good conscience, and to perform good works."

Having this foundational persuasion and assurance of election, the forgiveness of our sins, and of our perseverance to the end, we are encouraged and emboldened to fight our sins in confidence of the mercy of God toward us and of His help and grace to strengthen and preserve us. Then as we bring forth the good fruit of a godly life, we keep ourselves from doubts and falls which would interrupt the exercise of our faith, and in this way we build ourselves up and are strengthened in our precious faith attending diligently upon the means of faith (including the official means of preaching and sacraments, but not neglecting either the other means such as personal Bible-reading and corporate Bible study, private and corporate prayer, fellowship with the saints, etc. along with avoiding things harmful to our faith, such all manner of grievous sins, impenitence, worldliness, idleness, fellowship with the ungodly, etc.). This is the manner of God-worked preservation in us. Articles 12 and 13 of the same head teach us:

"This certainty of perseverance, however, is so far from exciting in believers a spirit of pride, or of rendering them carnally secure, that on the contrary, it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering, and in confessing the truth, and of solid rejoicing in God: so that the consideration of this benefit should serve as an incentive to the serious and constant practice of gratitude and good works, as appears from the testimonies of Scripture, and the examples of the saints."

"Neither does renewed confidence or persevering produce licentiousness, or a disregard to piety in those who are recovering from backsliding; but it renders them much more careful and solicitous to continue in the ways of the Lord, which he hath ordained, that they who walk therein may maintain an assurance of persevering, lest by abusing his fatherly kindness, God should turn away his gracious countenance from them, to behold which is to the godly dearer than life: the withdrawing thereof is more bitter than death, and they in consequence hereof should fall into more grievous torments of conscience."

The full Canons of Dordt, written as an explanation of points of doctrine from the Reformed (Belgic) Confession and Reformed (Heidelberg) Catechism to resolve the Arminian controversy (who denied the possibility of assurance of perseverance), and accepted ecumenically by all the Reformed churches of that day (e.g. British, Dutch, French, German, etc.): https://www.prca.org/cd_index.html

A Plea for Creeds: https://cprc.co.uk/pamphlets2/pleaforcreeds/

Three Witnesses in Earth

Rock of Ages, cleft for me,
let me hide myself in thee;
let the water and the blood,
from thy wounded side which flowed,
be of sin the double cure;
save from wrath and make me pure.

Not the labours of my hands
can fulfill thy law's demands;
could my zeal no respite know,
could my tears forever flow,
all for sin could not atone;
thou must save, and thou alone.

Nothing in my hand I bring,
simply to the cross I cling;
naked, come to thee for dress;
helpless, look to thee for grace;
foul, I to the fountain fly;
wash me, Saviour, or I die.

While I draw this fleeting breath,
when mine eyes shall close in death,
when I soar to worlds unknown,
see thee on thy judgment throne,
Rock of Ages, cleft for me,
let me hide myself in thee.

- Augustus Toplady, who understood pretty well what he was writing about!

I think I should add that Toplady's allusion to the water and the blood as a pledge of the effects of salvation is the signification given to these in Scripture (cf. I John 5:8, and Calvin's helpful commentary on it and verse 6, for example). In Scripture the water and the blood from Christ's side are highlighted specifically as witnesses (or signs), and this alludes to their use as agents of atonement and cleansing in the Old Testament rites. That these agents should flow from the crucified Christ is identified by John as a testimony that all our salvation is to be sought from Christ, the fountain of these saving agents, blood which purges guilt, and water which cleanses pollution.

John adds a third witness, which is particular to born-again Christians, the Spirit, which he speaks at length about in his whole epistle, as distinguishing true Christians from false professors (even lawless antichrists) not only by the inner testimony of the Spirit which cultivates and informs our faith as we hear the word, but also from the loving character of the Spirit as holy, so that fellowship with God is a holy fellowship of love, enjoyed in the way of walking in holiness and love (which John calls "light" as opposed to the blindness of impenitence or even apostasy, a darkness in which we do not see God in Christ through faith but which interrupts or prevents faith), such that those who live in hatred, and are careless regarding the law really do not have this Spirit. They can see the witness of the water and blood, but they can only see the witness of the Spirit in the lives of others who are genuine Christians walking in continuing, persevering repentance.

John also refers to three witnesses in heaven, a verse cited by our Belgic Confession in support of the Trinity, a verse also cited by various church fathers throughout history, even if evidential support is lacking in the more mainstream Greek manuscript traditions. There are a lot of very poor arguments made on both sides of this controversy, but if you are interested, here is a helpful treatment of evidence for and against (I also highly recommend the simple treatment of internal evidence which Matthew Henry's commentary provides). He does argue some points for the Comma Johanneum, far more strenuously than I would be prepared to, since I think I do not attach so much importance to it compared to other much clearer passages which prove the Trinity and the Deity of Christ. As far as explanation for its omission goes, if I have to speculate, I'd agree with an accidental omission due to the similar beginning and ending of verses 7 and 8 (relatively common haplography), and that omission perhaps being subsequently reinforced rather than corrected due to prevailing Arian bias in the eastern (Greek-speaking) church. As a standalone proof-text for the Trinity, it is only supporting evidence at best, weak compared to the much clearer and stronger arguments, such as showing how Scripture distinguishes the Father, Son, and Spirit as distinct Persons, and showing how the divine names, attributes, works, and worship are attributed to all three.

Perhaps this explains why it was not quoted as often as some would like to imagine in the Arian controversy, especially since the Arians would have no problem saying that these are three witnesses in heaven which agree in one (though admittedly, and significantly perhaps, the little preposition "in" is omitted from verse 7 regarding the witnesses in heaven), in the same sense that the blood, water, and Spirit are three witnesses which agree in one. As a standalone proof-text it does not so strongly emphasize the deity of the three Persons, or the essential unity of the Three. Of course, this verse not being present in many Greek manuscripts would also explain why it was not quoted so often.

But the idea of three witnesses, or "two or three witnesses" is another allusion to the Mosaic law, in which every word in judgement was to be established by two or three witnesses. John is very concerned with this concept of witness and the trustworthiness of a witness, in his Gospel account as in this epistle. Three witnesses is doubly more sure than the agreement of two witnesses, so John adds the third witness in earth. And if we ought to receive such witnesses in earth, how much more the witnesses in heaven? John makes exactly this argument in verse 9 (which incidentally does not make as much sense with the Comma Johanneum omitted). John records the witness of John the Baptist to God's witness at Christ's baptism, though he does not record the baptism itself, as the three other (synoptic) Gospel accounts do. He also records this when Christ recognizes that the time of his crucifixion and the salvation of the Gentiles is at hand:

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. (John 12:27-33)

Further he records Christ's own answer to the Pharisees who objected to His witness and refused it on unreasonable grounds. Christ's answer makes the same argument that John makes in his epistle (his entire epistle is a little echo and underscoring of his Gospel account), that He has witnesses in earth, he has the testimony of John the Baptist, but the Author of Truth cannot be attested to by mere sinful men, though they are holy prophets, though unbelievers readily and regularly receive the witness of sinful men who bear witness of themselves. Instead, and incomparably greater, He has the witness of God, both in the works for which His Father sent Him, and the voice of His Father, which they had not heard or received though God spoke clearly at His baptism, as well as from Mount Sinai and at other times. The unbelieving heart cannot receive this witness, instead they absurdly claim, "It thundered." The unbeliever may search the Scriptures, but in blindness not seeing that the Father has borne witness of the incarnate Son throughout.

So, although John attaches great importance to the signs of the water and blood, and the testimony of the one who saw it and bear record of it, ultimately we have a greater witness, that we may believe:

Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs: But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. (John 19:32-35)

By the witness of the Spirit in our own hearts, we have that three-fold testimony from heaven, not only the witnesses on earth that agree in one. We have the witness of God in our own selves. So we can consider the book-ends of John's epistle which describes the life with God that we now have and know and enjoy in Christ through the Spirit.

That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. (1 John 1:1-3)

If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. (1 John 5:9-11)

The one who has this witness in himself, is one who has fellowship with God, and the only kind of fellowship with God is one in which we are doing God's will:

If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. (John 7:17)

In contrast to this, the one who claims to know God and have fellowship with God, to be super spiritual, even far above others, perhaps claiming to know the abounding of God's grace because of the depths of his sinful walk even far more than others, while walking in hatred, does in fact not know God, but is necessarily blinded in his impenitence, just as much as the one who outright rejects the testimony of Christ:

He that saith he is in the light, and hateth his brother, is in darkness even until now. (1 John 2:9)

The record of the Spirit, is in agreement with the water and the blood. The one who has the witness of the Spirit, is the one who truly knows and enjoys the life of love and fellowship with God, the one who is both cleansed by the water, and reconciled by the blood. All supposed spiritual knowledge which is separated from a life of love and holiness is not the true light in which we enjoy fellowship with God. That's the significance of the sign of the water and the blood in their agreement with the witness of the Spirit.

"Attain to that stable and ever-during salvation"

 "And that we may begin with what we deem most seasonable, I presume, dearest brethren, that both you and I, and all else besides who have put their faith and hope in Christ, do, and have done so, for this one reason, viz., that they may obtain salvation for themselves and their souls--not a salvation which is mortal, and will quickly perish, but one which is ever-during and immortal, which is truly attainable only in heaven, and by no means on earth. Our task, accordingly, is thus divided--having first laid the foundation of faith, we must thereafter labor here in order that we may rest yonder; we must cast seed into the earth, that we may afterward be able to reap in heaven; and in whatever works, or whatever studies we have exercised ourselves here, may ultimately obtain similar and fit fruits of our works and labors in another life. And since the way of Christ is arduous, and the method of leading a life conformable to His laws and precepts very difficult (because we are enjoined to withdraw our minds from the contamination of earthly pleasures, and fix them on this one object--to despise the present good which we have in our hands, and aspire to the future, which we see not), still of such value to each of us is the salvation of himself and of his soul, that we must bring our minds to decline nothing, however harsh, and endure everything, however laborious, that, setting before ourselves the one hope of our salvation, we may at length, through many toils and anxieties (the clemency and mercy of God always taking precedence of our doings), attain to that stable and ever-during salvation."

If you were reading this quotation (despite its long-windedness), while nodding and smiling, then you ought to be deeply concerned, because the quotation is from a letter by Cardinal Jacopo Sadoleto, written and delivered in March, 1539 to Geneva, with the intent to persuade the Genevans to forsake the Protestant Reformation and return to Rome. Although Sadoleto wrote in a very roundabout fashion, he is essentially teaching here that those who believe in Jesus Christ do not have eternal salvation while on earth, but only *may* obtain it in heaven "at length, through many toils and anxieties". To put it more simply, he is denying justification by faith alone (no believer on earth may be assured of possessing eternal life), and a conditional salvation which depends upon our works, rather than upon Christ's work alone.

But see how deceptive he is! He even includes phrases which we might consider Calvinistic in another context, namely, that grace always comes first. But for Sadoleto, this is a universal prevenient grace (he claims in the same letter that the whole human race has been regenerated--despite Rome's teaching which usually limits this to those who have been baptized), which is not effectual by itself, but ultimately depends upon us, and in fact fails for the majority of those to whom it is supposedly given. For a Calvinist, grace indeed comes first, but not so that it depends upon what comes after, but so that it infallibly produces what comes after. The doctrine of irresistible grace teaches us that God's grace so powerfully works in us, effectually changing our heart and innermost desires, so that we actually will and do good works. Yet not so that we attain salvation by these works, as if we did not yet possess it! In fact, these good works are evidence that we have already received the gift of eternal salvation.

Sadoleto claims that salvation which is "ever-during and immortal" is "truly attainable only in heaven", whereas on earth only a "mortal" salvation which "will quickly perish" is possible. For Sadoleto, the place of works is to build on a "foundation of faith" in order to attain eternal life in heaven. But God's word teaches us:

"He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him" (John 3:36).

Notice the present tense, as the Lord Jesus Christ emphasized:

"Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." (John 5:24)

Eternal life is a present possession for believers on earth, not something to work towards maybe one day attaining in heaven. We believe because we have been given this life, and we necessarily do good works out of that true and living faith:

"Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." (John 3:3)

What then is the "faith" that Sadoleto speaks about? It is not a true knowledge of God in Jesus Christ with the confident assurance that He is my Saviour who has paid for and forgiven all my sins, and given me eternal life. Instead Sadoleto's idea of faith is like his idea of hope--uncertain and anxious, the very opposite of what true faith and hope is.

"For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." (II Timothy 1:12)

"Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation." (Isaiah 12:2)

In short, this quotation from Sadoleto is utterly antithetical to the true Gospel, and represents the false religion of salvation by works, rather than Christianity which teaches salvation by the work of Christ alone. Is there then no place for works (as Sadoleto would claim against those who teach justification by faith alone)? There certainly is a place for the good works which flow from the good root of this living faith. These good works certainly enrich the life which we now possess in a virtuous cycle, as they are pleasing to God (being cleansed of all impurities by the blood of Christ) and bless, encourage, and edify our fellow saints, and they are graciously and abundantly rewarded in this life and the next.

Good works are even necessary as we walk along the way to heaven (as necessary as the bud unfolding into the flower in springtime). And God has ordained them so that we *will* walk in them; He does not depend upon us or our works for His unchangeable purposes, though He uses various means so that we walk in these works (especially admonitions and exhortations in the preaching). But we do not attain to heaven and eternal life by these works. Although we await the gracious rewards both in this life and the next, we already have eternal life, and we are already seated in heavenly places in Christ:

"But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Ephesians 2:4-10)