Mr. Wesley taught that the new birth put an end to the voluntary commission of sin. This change is really a "new creation;" it removes the "love of sin," so that "he that is born of God does not commit sin." Sin, though it may and does _exist_, does not reign in him who is born of God. It has no longer dominion, though it may have a being, in his heart, requiring a still further work of grace. This wonderful change is effected by faith in the atoning sacrifice. It must be by faith alone. And such a doctrine is very full of comfort. V. THE WITNESS OF THE SPIRIT. This doctrine, as well as justification by faith, was strongly contested in Wesley's time, and the contest has not fully subsided. Many argue that there is no _direct_ witness of the Spirit except what comes through the _Word_, and hence is an inference which we draw by a process of reasoning. The Word of God, it is claimed, gives us certain marks of the new birth. We recognize such internal evidence, hence we infer that we are justified, or born again. This is Wesley's _indirect_ witness, or the witness of our own spirit. But he claimed that God, by his own Spirit, gives us a _direct_ witness; that the "Spirit of God witnesses with _our_ spirit that we are the children of God." And here is his incomparable definition of this soul-cheering truth: "By the witness of the Spirit I mean an inward impression of the soul, whereby the Spirit of God immediately and 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 have been blotted out, and I, even I, am reconciled to God." Twenty years later, speaking of this definition, he said: "I see no cause to retract any of these suggestions. Neither do I conceive how any of those expressions may be altered so as to make them more intelligible." This constitutes the _direct_ witness of the Spirit. The _indirect_ witness, or the witness of our own spirit, including the fruit of the Spirit, is subsequent to this direct witness. The one is the tree, and the other its fruit. VI. FINAL PERSEVERANCE OF THE SAINTS. While Calvinism has modified its faith in regard to many things, it still adheres to its original belief in this dogma. It is stated in these words in their Confession of Faith: "They whom God has accepted in his beloved, effectually called, sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere to the end, and be eternally saved." It is further declared that "this perseverance of the saints depends not upon their own will, but upon the immutability of the decree of election," etc. They say, also, that "the perseverance of the saints is one of the Articles by which the creed of the followers of Calvin is distinguished from that of Arminius."