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is not to be thought, that the Apofle, by the brethren, in this place, means brethren by a common relation to the first Adam, but to the fecond Adam Chrift Jefus : because, however true it is, that univerfal benevolence and good-will to the whole race of mankind, takes place in the renewed foul, as being a lively lineament of the divine image; yet the whole context fpeaks of those that are the fons of God, ver. 1, 2. children of God, ver. 10. born of God, ver. 9. diftinguishing betwixt the children of God, and the children of the devil, ver. 10. betwixt these that are of the devil, ver. 8. 12. and thefe that are of God. ver. 10. And the text itself comes in as a reason why we should not marvel that the world hates the brethren, the children of God, ver. 13. How can we marvel at it, seeing the love of the brethren is an evidence of one's having paffed from death to life? And therefore it were abfurd to look for that love amongst the men of the world, who are dead in trefpaffes and fins. They cannot love the brethren: no marvel then that they hate them. Wherefore it is plain, that by brethren here, are meant brethren by regeneration.

Now, in order to fet this mark of regeneration in a true light, confider these three things. (1.) This love to the brethren, is a love to them as fuch. Then do we love them in the fenfe of the text, when the grace, or image of God in them, is the chief -motive of our love to them. When we love the godly for their godlinefs, the faints for their fanctity or holiness, then we love God in them, and fo may conclude, we are born of God: for. "every one that loveth him that begat, loveth him alfo that is begotten of him," 1 John v. 1. Hypocrites may love faints. on account of a civil relation to them; because of their obliging converfation; for their being of the fame opinion with themfelves in religious matters and on many other fuch like accounts, whereby wicked men may be induced to love the godly. But happy they, who can love them for naked grace in them; for their heaven born temper and difpofition; who can pick this pearl out of a dunghill of infirmities in and about them; lay hold on it, and love them for it. (2.) It is a love that will be given to all, in whom the grace a God appears. They that love one faint, because he is a faint, will have love to all the faints, Eph. i. 15. They will love all who, to their difcerning, bear the image of God. They that cannot love a gracious perfon in rags, but confine their love to these of them who wear gay cloathing, have not this love to the brethren in them. These who can confine their love to a party, to whom God has

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pot confined his grace, are fouls too narrow to be put among the children. In what points foever men differ from us, in their judgment or way; yet if they appear to agree with us, in love to God, and our Saviour Jefus Chrift, and in bearing his image; we will love them as brethren, if we ourselves be of the heavenly family. And (3.) If this love be in us, the more grace any perfon appears to be poff-ffed of, he will be the more beloved by us. The more vehemently the holy fire of grace doth flame in any, the hearts of true Chriftians will be the more - warmed in love to them. It is not with the faints as with many other men, who make themselves the ftandard for others, and love them fo far as they think they are like them!elves: But, if they feem to out thine, and darken them, their love is turned to hatred and envy; and they endeavour to detract from the due praise of their exemplary piety; because nothing relifheth with them in the practice of religion, that goes beyond their own meafure: what of the life and power of religion appears in others, ferves only to raise the ferpentine grudge in their Pharifaical hearts. But as for them that are born again,` their love and affection to the brethren, bears proportion to the degrees of the divine image they difcern in them.

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Now, if ye would improve thefe things to the knowledge of your state, I would advise you, (1.) To fet apart fome time, when ye are at home, for a review of your cafe, and try your ftate, by what has been faid. Many have comfort and clear. nefs as to their state, at a fermon; who, in a little time, lofe it again because, while they hear the word preached, they make application of it; but do not confider of these things more deliberately and leifurely when alone. The action is too fudden and short, to give lafting comfort. And it is often so indeßberate, that it has bad confequences. Therefore, fet about this work at home, after earnest and ferious prayer to God for his help in it. Complain not of your want of time, while the night follows the bufy day; or of place, while the fields and out houfes are to be got. (2.) Renew your repentance before the Lord. Guilt lying on the confcience, unrepented of, may darken all your evidences marks of grace. It provokes the Spirit of grace to depart; and when he goes, our light ceafes. It is not fit time for a faint to read his evidences when the candle is blown out by fome confcience-wounding guilt.Laftly, Exert the powers of the new nature; let the graces of the divine Spirit in you, difcover themselves by action. If ye would know whether there is a facred fire in your breaft, or

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not, ye must blow the coal for altho' it be, and be à live-coal, yet if it be under the afhes it will give you no light. Settle in your hearts a firm purpofe, thro' the grace that is in Chrift Jefus, to comply with every known duty, and watch against every known fin; having a readiness of mind, to be inftructed, in what ye know not. If gracious fouls would thus maurage their inquiries into their ftate; it is likely they would have a comfortable iffue. And if others would take fuch a folemn review and make trial of their ftate impartially, fitting themfelves before the tribunal of their own confciences; they might have a timely discovery of their own naughtinefs: but the neglect of felf-examination leaves moft men under fad delufions as to their state; and deprives many faints of the comfortable. fight of the grace of God in them.

But that I may afford fome further help to true Christans, in their inquiries into their ftate, I fhall propofe, and briefly anfwer fome cafes or doubts, which may poffibly hinder fome perfons from the comfortable view of their happy ftate. 'The children's bread muft not be with-held; tho' while it is reached to them, the dogs fhould fnatch at it.

CASE 1. I doubt if I be regenerate, because I know not the precife time of my converfion; nor can I trace the particular teps in the way in which it was brought to pass. Anf. Tho' it is very defireable, to be able to give an account of the beginning and the gradual advances of the Lord's work upon our fouls, as fome faints can diftinctly do, (howbeit the manner of the Spirit's working is till a mystery) yet this is not neceffary` to evidence the truth of grace. Happy he that can fay, in this cafe, as the blind man in the gospel, "One thing I know, that whereas I was blind, now I fee." Like as when we see flames, we know there is fire; tho' we know not how or when it began: fo the truth of grace in us may be difcerned, tho' we know not how, or when, it was dropt into our hearts. If thou canst perceive the happy change, which is wrought on thy foul; if thou findeft thy mind is enlighined, thy will inclined to comply with the will of God in all things; efpecially to fall in with the divine plan of falvation thro' a crucified Redeemer: in vain doft thou trouble thyself, and refufe comfort, because thou knoweft not how, and what way it was brought about.

CASE 2. If I were a new creature, fin could not prevail againft me as it doth. Anf. Tho' we must not lay pillows for hypocrites to reft their heads upon, who indulge themselves in their fins, and make the doctrine of God's grace fubfervient to

their lufts, lying down contentedly in the bond of iniquity, like men that are fond of golden chains: yet it must be owned, the jaft man falleth feven times a-day, and iniquity may prevail against the children of God. But, if thou art groaning under the weight of the body of death, the corruption of thy nature; loathing thyfelf for the fins of thy heart and life; Ariving to mortify thy lufts; fleeing daily to the blood of Chrift for pardon; and looking to his Spirit for fanctification; tho' thou mayff be obliged to fay with the Pfalmift," Iniquities prevail against me!" Yet thou mayeft add with him," As for our tranfgreffions, thou thalt purge them away," Pfal. lxv. 3. The new creature doth not yet polefs the houfe alone; it dwells befide an ill neighbour; namely, remaining corruption, the reliques of depraved nature. Thefe ftruggle together for the mattery: "The flesh lufteth against the fpirit, and the spirit And fometimes corruption preagainst the flesh," Gal. v. 1. vails, bringing the child of God" into captivity to the Law of fin," Rom. vii. 23. Let not, therefore, the prevailing of corruption make thee, in this cafe, conclude thou art none of God's children; but let it humble thee to be the more watchful, and to thirft the more intenfely after Jefus Chrift, his blood and Spirit; and that very difpofition will evidence a principle of grace in thee which feeks the deflruction of fin, that prevails fo often against thee.

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CASE 3. I find the motions of fin in my heart, more violent fince the Lord began his work on my foul, than they were before that time. Can this confift with a change of nature ? Aof. Dreadful is the cafe of many who, after God has had a remarkable dealing with their fouls, tending to their reformation, have thrown off all bonds; and have become grofly and openly immoral and profane; as if the devil had returned into All I fhall their hearts with feven fpirits worfe than himself. fay to fuch perfons, is, that their ftate is exceeding dangerous: they are in danger of fmning againfi the Holy Ghoft; therefore, But, if it be not thus let them repent, before it be too late.

with you, tho' corruption is beftirring itfelf more violently than formerly, as if all the forces of hell were railed to hold faft, or bring back a fugitive, I fay, thefe ftirrings may confift When the reftraint of grace is with a change of your nature. newly laid upon corruption, it is no wonder if this lalt acts more vigorously than before," warring against the law of the mind." Rom. vii. 23. The motions of fin may really be most violent, when a new principle is brought in, to caft it out.

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And, as the fun, fending its beams through the window, difcovers the motes in the house, and their motions, which were not feen before: fo the light of grace may discover the rifings and actings of corruption, in another manner than ever the man faw them before: tho' they really do not rife nor act more vigorously. Sin is not quite dead in the regenerate foul, it is but dying, and, dying a lingering death; being crac fied, no wonder there be great fightings, when it is fick at the heart, and death is at the door. Befides temptations may be more in number, and stronger, while Satan is ftriving to bring you back who are escaped, than while he endeavoured only to retain you. "After ye were illuminated, ye endured a great fight of affictions," fays the Apoftle to the Hebrews, chap. x. 32. But," caft not away your confidence," ver. 34. Remember

ing his " grace is fufficient for you: and the God of peace will

bruife Satan under your feet fhortly." Pharaoh and his Egyptians never made fuch a formidable appearance against the Ifraelites, as at the Red fea, after they were brought out of Egypt but then were the purfuers nearest to a total overthrow, Exod. xiv. Let not this cafe therefore make you raze your foundations; but be ye emptied of yourselves, and strong in the Lord, and in the power of his might: and ye fhall come

off victorious.

CASE 4. But when I compare my love to God, with my love to fome created enjoyments, I find the pulfe of my affections-beat fronger to the creature than the Creator. How then can I call him Father? Nay, alas! thefe turnings of heart within me, and glowings of affection to him, which sometimes I had, are gone; fo that I fear, all the love I ever had to the Lord, has been but a fit and flash of affection, fuch as hypocrites often have. Anf. It cannot be denied, that the predominant love of the world, is a certain mark of an unregenerate state, 1 John ii. 15. "If a man love the world, the love of the Father is not in him." Nevertheless, thefe are not always the strongest affections, which are most violent. A man's affection may be more moved on fome occafions by an object that is little regarded, than by another, that is exceedingly beloved; even as a little brook fometimes makes a greater noife than a great river. The ftrength of our affections is to be measured by the firmness and fixednefs of the root: not by the violence of their actings. Suppofe a perfon meeting with a friend-who has been long abroad, finds his affection more vehemently acting toward his friend on that occafion, than towards his own wife and

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