hout
transgression. And this is the misery of it, that it cannot discern any
fault in itself. It knows not whither it goeth, calls light darkness and
darkness light. It is partial in judgment, pronounces always on its own
behalf, cares not whom it condemn, that it may absolve itself.

Is there any privilege so precious as this, to be "the sons of God?" 1
John iii. 2. What are all relations, or states, or conditions, to this
one, to be the children of the Highest? It was David's question, "Should
I be the king's son in law?" Alas! what a petty and poor dignity in regard
of this, to be "the sons of God," partakers of a divine nature? All the
difference of birth, all the distinction of degrees and qualities amongst
persons, besides this one, are but such as have no being, no worth but in
the fancy and construction of them. They really are nothing, and can do
nothing. This only is a substantial and fundamental difference. A divine
birth carries along with it a divine nature, a change of principles, from
the worst to the best, from darkness to light, from death to life. Now,
imagine then, what excellency is in this grace, which is made the
character of a son of God, of one begotten of the Father, and passed from
death to life? 1 John iii. 10, 14. "In this the children of God are
manifest, and the children of the devil. Whosoever doth not righteousness
is not of God, neither he that loveth not his brother. We know that we
have passed from death unto life, because we love the brethren, he that
loveth not his brother, abideth in death." 1 John iv. 7. "Beloved, let us
love one another, for love is of God, and every one that loveth is born of
God, and knoweth God." And truly it is most natural, if it be so, that the
children of our Father love each other dearly. It is monstrous and
unnatural to see it otherwise. But besides, there is in this a great deal
of resemblance of their Father, whose eminent and signal property it is,
to be good to all and kind even to the unthankful, and whose incomparable
glory it is to pardon iniquity, and suffer long patiently. A Christian
cannot resemble his Father more nearly than in this. Why do we account
that baseness in us which is glory to God? Are we ashamed of our birth, or
dare we not own our Father? Shall we be ashamed to love them as brethren
whom he hath not been ashamed to adopt as sons, and whom Christ is not
ashamed to call brethren?

Chapter IV.

We shall not be