[7.] Christ's heart is much set upon the good of this society, which is preserved by love, but destroyed by, hatred and division. Our Lord Christ foresaw what grievous wolves would enter into the flock, to scatter them, and to destroy them, and how much they would be weakened by their own divisions ; therefore he would not only make it his command, but his mark ; it is his charge, it is the means ap- pointed to receive the blessing, Ps. cxxxiii. 3, and it is the sign, as if Christ would not take them for friends, but enemies, that divide his people, that do not by all means and ways seek to unite them, and cause them to love one another.
[8.] It is a great part of our recovery to be delivered from the private, envious, selfish spirit by which we mind our own things and seek our own things : James iv. 5, ' The spirit that dwelleth in us
VeR. 14.] SERMONS UPON 1 JOHN III. 121
Insteth to envy;' Titus iii. 3, 'We were hateful and hating one another.' Now since it is so, surely we have passed from death to life, because we love the brethren.
2. What sort of evidence this is. It is both inclusive and exclusive. There are some marks which are exclusive but not inclusive ; that is, if we have them not, we are not the children of God ; but if we have them, we cannot say we are. As, for instance, ' He that is of God heareth God's words ; ye therefore hear them not, because ye aie not of God.' It excludeth the profane; yet all that barely hear the word cannot thence conclude that they are of God, for many hear and practise not. Therefore James saith, chap. i. 22, 'Be doers of the word, and not hearers only, deceiving your own souls.' Again some are inclusive, but not exclusive ; as that, Eom. ix. 1, 3, ' I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I could wish that myself were accursed from Christ for my brethren and kinsiEen according to the flesh.' Or any degree of heroical grace ; you are included within the number of God's children if you find these things in you, but not excluded if you find them not. These are marks to be aimed at, but not to try by ; otherwise that would be matter of doubting which is only matter of humiliation. But some are both inclusive and exclusive ; witness the text. The first proposition showeth it is inclusive, ' We know we have passed from death unto life.' A christian's estate may be known, not by a conjec- tural, but a certain knowledge, not we guess, but know ; and the way of knowing it is by the evidences of grace, or finding something in us which accompanieth salvation. Our sanctification is more evident to us than justification, as being felt ; and among the fruits and effects of sanctification, love to the brethren is one sensible evidence from whence we may conclude safely and certainly, ' That we have passed from death unto life.' But, on the other side, it is exclusive also : ' If any man love not his brother, he abideth in death ; ' is yet in a state of sin and misery ; for this is such a property of the new nature that it cannot be severed from it.
Use. Keep this evidence clear, then, that you may take comfort in your condition. It is for our greater comfort, not only to be safe, but to know that we are safe. Some have salvation belonging to them, but they know it not ; as Jacob said of Bethel, ' God was in this place, and I knew it not,' Gen. xxviii. 16 ; so God is in them, life is in them, and they know it not. Would it not be comfortable to you if you could certainly know that indeed you have passed from death to life ? I know not what your minds are busied about ; but this should be your great care, to get out of the cursed condition you were in by nature, and to know you are gotten out, and shall not come into con- demnation. Here is one evidence will most help to clear it to you : If you love the brethren, you have passed from death to life ; if you love not, you abide in death. Therefore let not this mark be obscure to you, lest your spiritual condition be dark and obscure to you ; and therefore you mu.st excel in brotherly love, and exercise it in a self- denying way. (1.) Love the bretliren notwithstanding their infirmities ; (2.) Love the brethren notwithstanding personal injuries; (3.) Love the brethren notwithstandingparticular differences of judgment between
122 SERMONS UPON 1 JOHN III. [SeR. XX.
ns and them ; (4.) Love them notwithstanding the disgraces and troubles that befall them.
1. Love the brethren notwithstanding their infirmities ; the best of God's servants have their blots and failings, but love must cover them : 1 Peter iv. 8, ' Above all, have fervent charity among yourselves ; for charity covereth a multitude of sins/ You must not expect such a society of God's people to converse with, in whom you shall not dis- cern any failings, either against God or one another ; therefore unless you pass by a multitude of those, it is in vain to think of loving the brethren. Our love to the brethren must answer to God's love to us : ' We must forgive one another, even as God for Christ's sake hath forgiven us,' Eph. iv. 32 ; ' Now the free gift is of many offences unto justification,' Rom. v. 16. Therefore if we cast off a brother for some few infirmities, it is a sign that the love of God, manifested in the gospel, hath not made a due impression upon us. Shall God pardon so many sins to us and all his people, and shall we be so severe upon every espied failing as to question their spiritual estate, and cast them out of our hearts ?