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I. THERE ARE MANY TERMS WHICH DESCRIBE OUR NATURE AND CONDITION WHEN WE ARE NOT THE CHILDREN OF GOD. "The children of the world," "children of the night," "children of iniquity," "children of the devil," "children of wrath."

II. CONTRASTED WITH ALL THIS THERE IS THE TEXT "CHILDREN OF GOD," they whose nature is derived from the parentage of heaven, whose character is formed by that nature, whose actions and prospects spring from that nature.

1. And this state is clearly set before us not as a thing that comes by nature, or by accident, or unawares. It is not that we are all the creatures of God; the pebbles are that. Nor is it that we are merely objects of the Divine benevolence; God is good to the worst man living. Nor merely that we are the offspring of God — those whose origin was from Him and who will always bear in them some characteristics of that origin, such as immortality, conscience, etc. The fallen angels have all that. "I know," said the Lord in speaking of the Jews, "that ye are the seed of Abraham," but then in the same breath He denied it. They were the offspring of Abraham, but they ceased to be his children, or they would have shown forth his nature. But God was "able of those stones to raise up children unto Abraham"; God was able to take those fallen Jews and restore them to the place that they had lost in the family of faith. And so with any unconverted man, any teacher who is teaching a pardon and a peace that he has never experienced; God is able out of the very stones to raise up children to God.

2. And this was the glory of our Saviour's mission among men that to them that received Him He gave power to become the sons of God: and to be constituted the children of God always implies the double idea of adoption and regeneration, the restoration of the soul to the favour of God, the restoration of the name to its place in the family roll.

III. THIS GRACE, HOW SHALL WE TELL IT, OR WHO CAN TELL IT?

1. "Eye hath not seen," etc. Then should they remain unknown? It is very certain that the eye cannot see when God forgives the soul. You may hearken as you will, but you will never hear it. And as to the heart imagining it, it passes in another world. Am I to say, then, if I cannot see it or hear it, etc., I cannot believe it? The apostle meets you at once. He says, "The things of a man knoweth no man, save the spirit of man that is in him." A son was wandering disinherited in America. The father says to an uncle, "Will you be my executor?" "Yes, on condition that you restore the name of your eldest son." "He is dead," says the father. "He is not dead," says the uncle. "Put in his name and I will be your executor." The father puts in his name, and actually the boy is restored to his rights and titles of inheritance. He knows nothing about it. That mind of his father's is as much an invisible world to him as is God's to us. The only question is, Had his father any power of putting what was in his mind into the mind of his boy? No; because he did not know where his boy was, and the boy never got his inheritance, for the father again altered his will, thinking the boy was dead, and dead he was not. There is the simple ease supposed in 1 Corinthians 2:11. Just as the spirit of the father knew the acts of the father, although the Son did not, so doth the Spirit of God know the acts of God. But then the difference was this, that man's spirit did not search all things; it could not tell where his son was. But the Spirit searcheth all things, not only the deep things of God, but the deep things of your heart and your ways. "Eye hath not seen," etc., but God doth reveal them unto us by His Spirit.

2. A witness is simply one who has witnessed a transaction, and who bears witness of that transaction to another who did not witness it. How doth the Spirit bear witness? I do not know, any more than I know how the father held up his hand to write the name of his son. I do not know how that is done. I know that you and I can do it. I do not know how it was that one day when in my house they were anxiously inquiring whether a certain ship from America was nearing the shore, a telegram came, and we knew the ship was there a couple of hours before the telegram came from the ship itself. Those that were on the ship had no means of communicating it; but the people on shore had seen, and they could send the news of what they had seen right into the minds of people here in London, and produced within those minds all the change and all the impression that was wanted to be produced by that piece of intelligence. So it is the mission and office of the Holy Ghost, as the revealer of Christ and of the Father, to uncover the pardoning countenance of God, and to make that countenance shine upon His forgiven child. Conclusion: If you need the Holy Spirit to bear witness with you that you are the children of God, the world needs a witness, and that witness you can give only in your actions, in your conduct. The world will not believe your word, and it ought not to believe your word if that word is not supported by your conduct and your character. But if your conduct and character bear upon them the Divine stamp, then your word will not be an empty sound. When you have made that impression upon the hearts of men, you have gone far towards testifying that there is such a thing as being a child of God. To the Church you can testify your sonship in Christ by the one proof of your love to the brethren. No other proof will avail. And if the Spirit is really bearing witness with your spirit that you are the child of God you will love Him, and loving Him you will take delight in pleasing Him; and you will love all that are begotten of Him; you will love His cause, His kingdom, His glory, and the witness of the Spirit filling your soul with light from above will illuminate your whole conduct, and that conduct shall be that of a child of the light.

(W. Arthur, M.A.)

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KJV: The Spirit itself beareth witness with our spirit, that we are the children of God:

WEB: The Spirit himself testifies with our spirit that we are children of God;