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I. THE RESPECTIVE OFFICES OF THE TWO WITNESSES.

1. "The Spirit itself beareth witness."(1) The subject of the testimony is not that we have been awakened, that we have repented, that a number of moral changes have taken place in us, so that we may conclude that we are the children of God. Its direct and simple object is to assure us "that we are the children of God."(2) Of this the Spirit is the only competent witness. To this fact of our reconciliation to God, considered as a fact, our own spirits neither do nor can bear testimony. That the act of pardon takes place upon our believing in Christ; but this act of mercy is one which takes place in the mind of God. "The things of God knoweth no man, but the Spirit of God." "For the Spirit searcheth all things, even the deep things of God." He, therefore, alone can be cognizant of the fact of forgiveness and adoption, to whom that fact is made known by the testimony of the Spirit.

(3) How this testimony is borne may be difficult to describe, but it is that by which doubt is put away and the fact ascertained. For why else is a witness called in but to clear up some doubt? For what purpose do we bring forward witnesses but to come to the knowledge of some truth? Now, whatever be the method, the fact is communicated, and known, because communicated.

2. The witness of our own spirits. Why this? Certain it is that the Holy Spirit speaks with a voice by which the faithful soul cannot be deceived, yet there may be impressions not from Him, and which we may mistake for His sacred testimony. Against such delusion you must be carefully guarded. Nor are the means by which it may be detected difficult. Where the Spirit of God dwells He dwells as the author of regeneration. Of this change our own spirits must be conscious. If we love God and our neighbour, if we are spiritually minded, as having the fruits of the Spirit, then have we the witness of our own spirits to the fact that we have received the Spirit of God.

II. THE ERRORS CONNECTED WITH THIS DOCTRINE INTO WHICH MEN HAVE SOMETIMES FALLEN.

1. That there can be no certainty of our being now in a state of salvation. Well, if this blessing be not attainable, the state of good men under the New Testament dispensation is far inferior to the state of good men under the Old. "Enoch before his translation had this testimony, that he pleased God." Now, what was there peculiar in the case of Enoch? See the filial confidence that Abraham had in God from the time that his faith was counted to him for righteousness. When David prays, "Restore unto me the joy of Thy salvation," did he not recollect that joy in the salvation of God which he had previously experienced? We may say, also, that this notion is contrary to all the words of Christ and His apostles. When our Lord says, "Come unto Me, and I will give you rest," can such words be reconciled with the idea of our being in a state of uncertainty? Remember that that uncertainty implies this, "I am uncertain whether God be my friend or my enemy." Now, if this be the only state into which religion brings us, with what truth can Christ be said to have given rest to the soul?

2. That there is a great danger of fanaticism in this, and that, therefore, it will be much more safe to proceed in the way of argument and inference. But upon this theory what are we to do with the text? There are certain fruits of the Spirit, it is said, by the existence of which in ourselves we are to infer that we are the children of God. What are these fruits? If you examine them you will find that several are such as must necessarily imply a previous persuasion of our being in the favour of God, communicated by God Himself (Galatians 5:22, 23). Love to God directly implies the knowledge of His love to us. So, too, as to peace. Can we have this before we know whether we are at peace with God? The fruits of the Spirit flow from the witness of the Spirit.

3. That this is the privilege only of some eminent Christians. But there is no authority for this in the Word of God. This blessing is as common a blessing as pardon; it is put on the same ground, and is offered in the same general manner.

4. That this is an assurance of final salvation. I find no authority for this in the book of God. We are called to live in the comfortable assurance of the Divine favour, and to rejoice in the hope of the glory of God; but this conveys to us no certain assurance of final salvation.Conclusion:

1. This doctrine may well lead those of you to consider your own condition who feel that you are under the Divine displeasure, that you are living carelessly, and neglecting the great salvation.

2. The subject applies itself to those whose conscience is burdened by the sense of guilt and sin. When once you get the faith that waits and pleads and prays it will not be long before God will hear your earnest prayer, and say unto you, "I am thy salvation."

3. Let those who have received the Spirit of adoption recollect both their privileges and their duties. Walk worthy of the vocation wherewith you are called, and of the blessings you profess to enjoy.

(R. Watson.)

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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;