lively lineament of the divine image; yet the whole context speaks of those that are the sons of God, ver. 1, 2. "Children of God," ver. 10. "Born of God," ver. 9. distinguishing betwixt "the children of God," and "the children of the devil," ver. 10. betwixt these that are of the devil, ver. 8, 12. and these 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 passed from death to life? And therefore it were ab surd to look for that love amongst the men of the world, who are dead in trespasses and sins." 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 set this mark of regeneration in a true light, consider these three things. (1.) This love to the brethren is a love to them as such. Then do we love them in the sense 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 godliness, the saints for their sanctity or holiness: then we love God in them, and so may conclude we are born of God, for " every one that loveth him that begat, loveth him also that is begotten of him," I John v. 1. Hypocrites may love saints, on account of a civil relation to them; because of their obliging conversation, for their being of the same opinion with themselves in religions matters? and on many other such-like, accounts, whereby wicked men may be induced to love the godly. But happy they who love them for naked grace in them for their heaven-born temper and disposition; 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 of God appears. They that love one saint, because he is a saint, will have "love to all the saints," Eph. i. 5. They will love all, who to their discerning, bear the image of God. They that cannot love a gracious person in rags, but confine their

love to these of them, who wear gay clothing, have not this love to the brethren in them. These who confine their love to a party, to whom God has not confined his grace, are souls too narrow to put among the children. In what points soever men differ from us, in their judgment or way; yet if they appear to agree with us, in love to God, and our Saviour Jesus Christ, 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 person appear to be possest of, he will be the more be loved by us. The more vehemently the holy fire of grace doth flame in any, the hearts of true Christians will be the more warmed in love to them. It is not with the saints as with many other men, who make themselves the standards for others; and love them so far as they think they are like themselves. But if they seem to outshine 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 relisheth with them, in the practice of religion, that goes be yond their own measure; what of the life and power of religion appears in others; serves only to raise the serpentine grudge in their Pharisaical 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 discern in them.

Now, if ye would improve these things to the knowledge of your state, I would advise you, (1.) To set apart some time, when ye are at home, for a review of your case; and try your state by what has been said. Many have comfort and clearness as to their state at a sermon, who in a little time lose it again: be cause, while they hear the word preached, they make application of it; but do not consider of these things more deliberately, and leisurely, when alone. The ac tion is too sudden and short, to give lasting comfort. And it is often so indeliberate, that it has bad consequences. Therefore set about this work at home, after earnest and serious prayer to God, for his help in it. Com Hain not of your want of time, while the night follow

the busy day; nor of place, while fields and out-houses are to be got. (2.) Renew your repentance before the Lord. Guilt lying on the conscience, unrepented of, may darken all your evidences and marks of grace. It provokes the spirit of grace to depart; and when he goes, our light ceases. It is not fit time for a saint to read his evidences, when the candle is blown out by some conscience-wounding guilt. Lastly, Exert the powers of the new nature; let the graces of the divine Spirit in you, discover themselves by action. If ye would know whether there is a sacred fire in your breast, or not, ye inust blow the coal; for although it be, and be a live coal, yet if it be under the ashes, it will give you no light. Settle in your hearts a firm purpose, through the grace that is in Christ Jesus, to comply with every known duty, and watch against every known sin; having a readiness of mind, to be instructed in what ye know not. If gracious souls would thus manage their inquiries into their state, it is likely they would have a comfortable issue. And if others would take such a solemn review, and make trial of their state, impartially sifting themselves before the tribunal of their own consciences; they might have a timely discovery of their own naughtiness: but the neglect of self-examination leaves most men under sad delusions, as to their state; and deprives many saints of the comfortable sight of the grace of God in them.

But that I may afford some further help to true Christians in their inquiries into their state, I shall propose and briefly answer some cases or doubts, which may possibly hinder some persons from the comfortable view of their happy state. The children's bread must not he withheld; though, while it is reached to them, the dogs should snatch at it.

CASE 1. "I doubt if I be regenerate, because, I know. not the precise time of my conversion; nor can I trace ⚫ the particular steps, in the way in which it was brought to pass." Answer, Though it is very desirable, to be able to give an account of the beginning, and the gra dual advances of the Lord's work upon our souls, as some saints can distinctly do, (howbeit the manner of

the Spirit's working is still a mystery) yet this is not necessary to evidence the truth of grace. Happy he that can say in this case, as the blind man in the gospel, "One thing I know, that whereas I was blind, now I see." Like as, when we see flame, we know there is fire ; though we know not how nor when it began so the truth of grace in us may be discerned, though we know not how, or when it was dropt into our hearts. If thou canst perceive the happy change which is wrought on thy soul, if thou findest thy mind is enlightened, thy will inclined to comply with the will of God in all things; especially to fall in with the divine plan of salvation, through a crucified Redeemer: in vain dost thou trouble thyself, and refuse comfort, because thou knowest not how and what way it was brought about.

CASE 2. "If I were a new creature, sin could not prevail against me as it doth." Answer, Though we must lay pillows for hypocrites to rest their heads. upon; who indulge themselves in their sins, and make the doctrine of God's grace subservient to their lusts lying down contentedly in the bond of iniquity, like men that are fond of golden chains; yet it must be owned, "the just man falleth seven 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 thyself for the sins of thy heart and life; striving to mortify thy lusts; fleeing daily to the blood of Christ for pardon; and looking to his Spirit for sanctification; though thou mayest be obliged to say with the psalmist, iniquities prevail against me: yet thou mayest add with him, "As for our transgressions, thou shalt purge them away, Psal. Ixv. 3. the new creature doth not yet possess the house alone: it dwells beside an ill neighbour, namely, remaining corruption, the reliques of depraved nature. These struggle together for the mastery: "The flesh lusteth against the spirit, and the spirit against the flesh," Gal. v. 17. And sometimes corruption prevails, bringing the child of God" into captivity to the law of sin," Rom. vii. 23. Let not therefore the prevailing of

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corruption make thee in this case conclude, thou art none of God's children: but let it humble thee, to be the more watchful, and to thirst the more intensely after Jesus Christ, his blood and Spirit; and that very dis position will evidence a principle of grace in thee, which seeks the destruction of sin, that prevails so often against thee.

CASE 3. "I find the motions of sin in my heart more violent, since the Lord began his work on my soul, than they were before that time. Can this consist with a change of my nature ?" Answer, Dreadful is the case of many, who after God has had a remarkable dealing with their souls, tending to their reformation, have thrown off all bonds; and have become grossly and openly immoral and profane; as if the devil had returned into their hearts with seven spirits worse than himself. All I shall say to such persons is, that their state is exceeding dangerous; they are in danger of sinning against the Holy Ghost: therefore let them repent, before it be too late. But if it be not thus with you though corruption is bestirring itself more violently than formerly, as if all the forces of hell were raised, to hold fast, or bring back a fugitive; I say, these stirrings may consist with a change of your nature. When the restraint of grace is newly laid upon corruption; it is no wonder, if this last acts more vigorously than before," warning against the law of the mind," Rom. vii. 23. The motions of sin may really be most violent; when a new principle is brought in, to cast it out. And the sun sending its beams through the window, discovers the motes in the house, and their motions, which were not seen before: so the light of grace may discover the risings and actings of corruption, in another manner, than ever the man saw them before; though they really do not rise nor act more vigorously. Sin is not quite dead in the regenerate soul, it is but dyings and, dying a lingering death, being crucified: no won der there be great fightings, when it is sick at the heart, and death is at the door. Besides, temptations may be more in number, and stronger, while Satan is striving to bring you back who are escaped, than while he en