Spiritual Bondage and Freedom.  
OR, A TREATISE Containing the Substance of several SERMONS Preached on that Subject from JOHN VIII. 36.  
By the late Reverend Mr. NATHANAEL BALL, M. A. Late Pastor of Barley in Hartfordshire.  Isa. 61. 1. 
The Lord hath sent me to proclaim liberty to the captives, and the opening of the prison to them that are bound.  
LONDON: Printed for Jonathan Robinson, at the Golden Lion in St. Paul's Churchyard 1683.   

To the Right Honourable and truly Virtuous, the Lady Archer, of Coopersail in Essex.  
Madam!  
IT is too notorious, That the most usual pretensions of Epistles Dedicatory, are patronage from, and their real Scope flatteries of the Persons to whom they are directed. For the former, 'tis an apparent vanity; in that a Worthy Work needs it not, and an Unworthy neither deserves, nor is capable of it. For the latter, as it ill becomes the entrance of so serious and searching a Subject, as that of this Book, and the impartial simplicity of a Minister of Divine Grace and Truth: So I am confident, it would be entertained by your Ladyship with distaste and contempt. Madam, To say my errand in short, I do but pay to your Ladyship the Legacy of my reverend Brother, and your dear Friend in, and Minister from the Lord Jesus, who is now at everlasting rest; A Legacy worthy his bequeathing, and your Ladyship's accepting. Yet it is not only a Legacy of Love, but also a Debt of Justice, both which Obligations▪ he was not insensible of, when he designed and ordered the offering of this excellent Service more peculiarly to your Ladyship, than to any other. You were not so little acquainted with him, as not to know him to be a Person immured▪ in his Study, and strongly (I wish, I could not say too strongly) inclined to solitude and privacy. Otherwise, his large Talents of Grace, and Ministerial Abilities, might have rendered him conspicuous, and met with very large acknowledgements from the truly godly and intelligent, not only to himself alive, but to his Pious and Desolate Widow, and his Children after his Decease. Madam, I must beg your pardon (if it be a fault), that I omit not to confirm what I said of the Justice of this Dedication; for what can be more just, than to render those labours (next to Gods) primarily to your Service, who did so bountifully minister to the reverend Author's subsistence in his greatest straits, equally to, if not beyond any other mortal; so that this work is in no small respects your own, and a reaping the blessing you have sowed. But to make it your own beyond the interest a mere Dedication can give you, a sensible remembrance of the Spiritual Bondage, and a gracious experience of the Spiritual Freedom treated of in this excellent Discourse, will exceedingly conduce.  
Madam, I shall not undertake the unnecessary task of commending the Book, it being commendation enough to its self, where it meets with a Spiritual and Judicious taste. Only I shall say, That the Author speaks like one that hath felt and experienced what he speaks, in his own Soul. I shall add no farther, only commend you to God, and to the word of his Grace, which is able to build you up, and to give you an Inheritance among all them that are sanctified; and subscribe myself,  
Your Ladyship's Humble Servant, and an unworthy Minister of the Gospel, JOHN FALDO.   

shall be captivated unto the obedience of his Truth. These Worthies of Christ have been very careful to avoid Scandals, and giving Offence, that their Ministry might not be justly blamed.  
Hence in all things they have approved themselves as the Ministers of God, in much Patience and Affliction, in Necessities and Distresses, in Stripes and Imprisonments, in toss to and fro, and in labours, in watch and fastings, by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the Power of God, by the armour of Righteousness on the right hand, and on the left; by honour and dishonour, by evil report, and good report; as deceivers and yet true; as unknown, and yet well-known; as dying yet living [even to a miracle]; as chastened and not killed; persecuted but not forsaken; cast down but not destroyed; being reviled, they bless; being defamed, they entreat; they bless and curse not.  
Touching the Reverend and Blessed Author of this Book; it will not be unacceptable to give some short Account of him, who was an Interpreter, one of a thousand, an able and faithful Minister of the New-Testament, not of the letter, but of the Spirit; a Minister, as of great abilities, so of great success in his Ministry. The Lord himself hath erected Monuments to his dead Saints, and took care for the embalming their memories unto posterity. Whilst the name of the wicked doth rot, the memory of the just shall be blessed. Whilst the ungodly are forgotten, or if remembered, 'tis with a note of Infamy; as, This is that Ahaz! This is Jeroboam that made Israel to sin! the righteous are had in everlasting remembrance: Remember them which have the rule over you, who have spoken to you the word of God, whose faith follow; considering the end of their conversation.  
This holy man of God, Mr. Nathanael Ball, was born in the year 1623. at Pitminster near Taunton Dean, in the County of Somerset. His Parents were godly, and of the number of them who in those days were nicknamed Puritan. They gave him Religious Education; he received it from their instructions and examples. Parents are either the best or worst Copies to their Children; none can do more either to hinder or further their children's Conversion. They have the greatest advantages for the sowing Seeds of Grace in their very many were convinced and converted by him. He seldom spread the Net of the Gospel, but this Fisherman of Souls caught some Soul or other for Christ. He not only preached publicly, but visited the Families of his Congregation, particularly examining and instructing the ignorant in private, and was never satisfied till he had wrought upon them a deep and awakened sense and feeling of their woeful estate by nature, the necessity of closing with the offers of Salvation tendered by Christ Jesus. He left powerful impressions upon their consciences (which stuck as so many daggers in their hearts) of the reality of things Invisible, That there is a God and Devil, a Heaven and Hell; That they had precious and immortal Souls, which must be saved or damned; and that as God was merciful, so also was he a just and terrible God, that would by no means acquit the guilty, and that it was impossible for them to escape the damnation of Hell, if they did neglect so great Salvation, as was now offered them in this day of their Visitation. He put all Masters of Families in their own Persons upon the performance of Family-Duties, of prayer and reading the Scriptures, of Singing and Catechising, that so their Families might be Bethels, not Bethavens; little Churches of God, not Synagogues of the Devil. And when some objected their want of gifts for prayer; he gave them such Directions and Instructions both for matter and manner, that in a short time the blessed fruits and effects thereof was very visible; many being able to pour out their Souls in prayer unto God with proper Words, and melting Affections. He always charged them to be upon their knees in prayer; God's familiarity with us, should not make us saucy towards him, but to engage us to keep our distance, and to serve him with a more holy fear, and filial reverence. The Lord gave him a large seal unto his Ministry; in so much that he was the Spritual Father of many, whom he begat to Christ in the Gospel.  
When he altered his condition, he sought and found a meet help for him every way; a neighbour Ministers Daughter, to whom he was Married, and with whom he lived Religiously and comfortably to his dying day, and the blessing of God was upon his Marriage, giving him, by his virtuous Wife, ten Sons and three Daughters. She is now left a desolate Widow, like the chaste Turtle mourning for the loss of her Mate, and her Children Orphans; but he laid up for them Treasure in Heaven, a stock of prayers to the God hearing prayer, and they have the Promises. God is the Husband and Judge of his Widow, and Father to the fatherless, out of his holy Habitation; their Father's God will be their God, and his seed will be blessed after him: Leave thy Fatherless children unto me, and let thy Widows put their trust in me, saith the Lord.  
In the government of his Family, he was very exact, and shown a rare example of piety to his whole Family. He began with God first in his own closet, and suffered none under his roof to live without secret prayer. When it was a convenient time for the whole house to meet together, he came from his Study, and summoning them to Duty, he expounded one or two Chapters, and examined his Children and Servants what they did remember, encouraging the diligent, reproving the negligent; which being done he called upon God for them, and with them. In prayer he was always fervent, vehemently wrestling with the Lord for his blessing. In his daily prayers, he begged hard for Mercy for King and Kingdom, for Church and State; he sought the prosperity of Zion earnestly, and would not brook a denial. Duty being ended, he retired shortly upon it into his Study, where he commonly abode till Dinner; and when he craved a blessing upon his meat, it was in the presence of his whole Family: he was very sparing in his diet, and at Table ever turning his discourse Heavenwards, and would lead his guests and family from their mercies to the God of Mercies. At every meal he preached as it were a short Sermon; and Thanks being returned unto God, he hastened again into his Study; allowing himself no recreation, but what arose from reading, praying and instructing others. He spent most of his time in studying the Scriptures, searching out the Mind and Will God in them; Well knowing, that all humane writings had their defects, but the Book of God was perfect and infallible. He common-placed all his reading; this was a store-house for present and after uses. At night he carefully kept good hours for Evening-prayer, so that his family did not serve God between sleeping and waking. A Chapter being read, and prayer offered up unto the Lord, he withdrew himself again into his Study; where, as he began, so he closed the day with secret Devotion. When he lay down in his bed, it was with some heavenly discourses, which took up his time till he fell asleep. His first thoughts in the morning were of God. His meditations before his uprising, were improved heavenward. He risen early, and would discourse in the day, how his reins instructed him in the night season. 'Tis a thousand pities, that so many precious thoughts as God's Saints have of God, should be lost, and not recorded. A godly Gentleman of the Inner Temple, told a Reverend Minister, that he would not lose his morning-thoughts of God, for all his worldly estate, which yet was a very fair and great one.  
But his observation of the Lords day was most strict and religious. The fourth Commandment is the hedge and mound about the whole Law. Break down this, and you violate all the rest. The Jews styled the sabbath the Bride of the Synagogue. This holy man of God decked himself up for it, as a Bridegroom to meet his Bride. The Sabbath was his delight, and he was exceeding careful, not only in his own person, but that all in his family and under his charge, should sanctify it unto the Lord. He had no worldly business, no worldly discourses on that day; but he and his whole household spent the whole day in the Service of God. Blessed is the man that doth this, and the son of man that keepeth the Sabbath from polluting it. In his house, 'twas the Lord's day indeed, the Queen of days, all his children, servants, and whoso lodged within his gates, were wholly taken up in reading, hearing, repeating, meditating, praying, and singing of Psalms that day. On the Sabbath evenings he examined his children's & servants proficiency by the Sabbath-ordinances, and laboured mightily to awaken their consciences, and to put them upon early seeking of God.  
He was very communicative of his knowledge. As a Fountain freely yields its water, and the field its corn, and the garden herbs for the use of man; so did his heart and tongue disperse abroad his spiritual gifts and experiences to the edification of others. He would talk with any child or servant, that so he might drop into them something of the mystery of godliness. Frequently would he take his younger children into his closet, and offer up particular supplications for them; he would not indulge any of them in a sinful action. 'Twas his judgement, that a Father might wink at any thing, saving sin against God. Therefore in his use of the Rod he designed their good. He first convinced them of the dishonour they had done the Lord, the danger they had brought upon themselves; and professed that as God their heavenly Father had not, so neither had he any pleasure in chastising them; that sin being bound up in the heart of a child, 'twas the Lord's Ordinance, that the rod of correction should drive it out; and therefore he always accompanied the rod with prayer that so they might have the spirit and blessing of the rod, and correction might be seconded with conversion, and crowned with universal reformation.  
He seemed by his indulgence and kindness to his servants, a Father rather than a Master. He was very compassionate on their Souls, and pressed them powerfully to secure the main, their interest in Christ. And some of them have cause everlastingly to bless God, they came under his roof, and stood related to so pious and good a Master.  
The tenderness of his conscience, and great zeal for the purity of Gospel-worship, kept him from conformity. Hereupon with some thousands of his brethren, he was slain by that fatal Axe, the Act of Bartholomew-day. O! when will the living God give them resurrection? Lord, revive thy work in the midst of our days, in the midst of judgement, remember mercy. These Abel's, though dead, are yet speaking. The Bush burns and is not consumed. Certainly God hath some great work for them, who though sentenced unto death, are yet alive. We hope in the living God, who quickeneth the dead, who hath delivered them▪ from many and great deaths; we hope, I say, that he will yet deliver them from this death also.  
For sometime after his silencing, Mr. Ball lived in the same Parish, where he had been formerly Minister; and when the Oxford Act came forth, he removed five Miles farther. Where he peaceably behaved himself, and won upon many of a different persuasion by his moderation, sweetness of deportment, and holy, and unblameable conversation. He bore a singular love to all that looked heavenward, though of a different persuasion from himself, & therefore kept up a brotherly and Christian correspondence with that worthy Conformist in whose Parish he lived. He judged it his duty to preach, and that necessity was laid upon him; a woe unto him if he did not preach the Gospel. Hereupon be neither could nor would be idle, but preached frequently, and studied to preach in such times and places, as were least offensive to authority. It grieved him to hear his spiritual children complain they wanted Bread, when he had it for them.  
Very many reaped the fruit and benefit of his labours since he was outed his public Ministry, as Cambridg, Epping, & Bayford, and other places to which he was related. He spent himself in doing good to Souls; for maintenance he relied upon that providence which feeds the fowls, and  the Lilies; and was of blessed Mr. Hierons' mind, That God who feeds the Ravens, would not starve his young Hierons. And indeed his numerous family were maintained to a miracle. He sought not the world, but his God. He did his master's work, trusting to his bounty for wages; and would often say, he never lived better than when he knew not how to live. He lived by faith upon God's promises; committed his ways unto God, and had a firm persuasion that the Lord would provide for him and his, which was verified.  
He kept a Diary of God's providences to himself and family, of mercies and afflictions, of supports and deliverances. This quickened him unto thankfulness; these experiences strengthened his faith, and made him abound in hope, in the Lord his God. When his goods were seized on for preaching contrary to Law, this holy man took that spoil patiently, and joyfully, knowing that he had a better and more enduring substance reserved in the Heavens and that those losses sustained for Christ and a good conscience, would prove gains at last, and work out for him a far more exceeding and eternal weight of glory. If he was concerned, it was for his enemies, whom he pitied from his Soul, and for whom he prayed, as his Lord and Master, that they might be forgiven, because they knew not that they did the Devil's work.  
His great labours in his Master's Vineyard, shortened his days, but drew him the nearer and sooner to his rest. In his sickness his patience was most exemplary, bearing his pains with a Christian fortitude, & resigning himself for life and death unto his Lord's disposal. For him to live, was to glorify Christ, & to die gain. So he might be farther useful and serviceable in his Ministry, he was well contented with life; but to be dissolved and to be at home with Christ, being better for him, in case of unserviceableness this was earnestly desired by him. To such as visited him in his languishing, he gave serious counsels of providing in health for sickness, in life for death, in time for eternity. He was much in prayer for the afflicted Church of God, bitterly lamenting the case of England; mourning for those great sins committed in the midst of us, and trembling at the thoughts of those heavy Judgements hanging over our heads. He sadly and sorrowfully laid to heart the unnatural breaches among Protestants, the divisions of Reuben, the quarrels and enmities among Joseph's Brethren; especially, now the Canaanite was in the Land. He was grieved at the heart for the unbecoming lives of many Ministers, and of multitudes of professors of so pure a Religion, whose lives indeed are a flat contradiction to it, and for whose abominations God would certainly visit (unless there were speedy, sincere, and extraordinary humbling and reforming) with seven worse plagues than ever. But the Lord took him from the evil to come, after he had languished for some time in a Consumption, and breathed ardently after Heaven and Glory. He was called upon as the Witnesses, to come up hither. He had long waited for his blessed charge, and that salvation he had believed, prayed and expected, the Lord his Master, whom he had faithfully served, put him into the possession of at last. He left this life for a better, this vale of tears for a Paradise of joys, for rivers of everlasting pleasures, the eight day of September, and in the year of our Lord 1681. and the 58th year of his age. Blessed are the dead that dye in the Lord from henceforth; yea, saith the Spirit, for they rest from their labours, and their works follow them.   

Spiritual Bondage AND FREEDOM.  John 8. 36. If the Son therefore shall make you free, ye shall be free indeed. 

CHAP. I.  
The Text opened: The Doctrine inferred thence. The first Branch of it handled.  
FOR the making of our passage clear to this Text, we must look back a little upon the foregoing Verses; where we shall see that Christ is a preaching to the people, and what the success of his preaching was. In his preaching, amongst other things, I would desire you specially to take notice of Two things that he delivers concerning himself; which I mention, because I would by no means have you to let them pass, because they are of great moment to your Souls. One is that in ver. 12. a very precious place; Christ was sent to give light to the World, i. e. to bring them out of that darkness which they are in by nature. 'Tis just as if a man stood in some dismal dark place, where he can see nothing, knows not where he is, nor whither to go, and one comes to him with a light, and if he does but follow it, it brings him into the open view of things: So Christ, those that follow him, he leads them into the light of life, into the light of spiritual life, that he shall see spiritual things, which no man doth, or can, that does not follow Christ; and into the light of Eternal life, where, at last, he shall see, and be with God for ever. So that all that live without Christ, they live without light; they are dark men and women in their Souls. Another thing that Christ preaches to them, is in ver. 24. (the Lord open your hearts in the reading of it) I said therefore unto you, that ye shall die in your sins. Dying in one's sins is the saddest death that a man can die: that person dies to die. As the children of God die to live, so these, they die to die again. When they die the natural death, they die the Eternal death; they die to be damned, to be separated for ever from the Lord, as those that he will never have any thing to do with more, but in a way of tormenting them for their living and dying in their sins. And these of all that die out of the World, are the persons whose death is to be most lamented. If God takes away any of your Relations, or Friends, or Neighbours, if you have but good hopes that they died in Christ, 'tis comfortable; but this same dying in sin, Oh! that's the terrible, that's the lamentable death: as you say of some persons sometimes that died in some horrible way, Oh! such an one he came to a sad end; so do all that die in their sins. A sad end, the Lord knows. One were better never to have been born, than to die such a death. But I pray mark here, what is it that will bring people to such a death? Why, says Christ, If ye believe not that I am he, ye shall die in your sins. If ye abide Unbelievers, if you don't come to me, own me, give up yourselves to me, as sure as can be, saith he, this will be your case, ye shall die in your sins. There be some that die to their sins; that's a good death; and all God's Children die so. There be some that die in their sins; that's a sad death, as you have heard, and all Reprobate Sinners die so. There be some that die for their sins eternally, and such are all they that die in them; and the way to die in them, and for them, is to live in them.  
These, and such kind of things Christ is here preaching. I have but named that which I conceive to be most needful for you. Well, now what's the success of Christ's preaching to his Hearers? Why, you may observe it was this; That of those that heard him, some were complying, and some were cavilling. The Lord grant that all of you may be of the first sort, and none of the second. Some were complying Hearers. This kind of Doctrine took upon their Souls, v. 30. As he spoke these words, many believed on him. Oh that there might be such a presence and power of God in our Assembly here, that as we are speaking, you might be believing, applying, taking home the Truths of the Gospel, so as to be converted to Christ. Now these kind of Hearers Christ encourages, and bids them go on as they had begun, and they should have a Threefold Privilege. The first of them is in v. 31. They should be Disciples indeed, not in name, and in show only, but in reality: q. d. I'll own you for sincere ones, such as Nathanael was, concerning whom Christ said, John 1 48. Behold an Israelite indeed, in whom there is no guile. You have some that do offer towards Christ, begin as if they would follow his Rules and Doctrine; but they don't continue in his Word; and so show that they are not Disciples indeed, none of the right kind of Professors.  
The other Two Privileges which Christ saith these shall have, are in v. 32. 1. Ye shall know the Truth; i. e. have experimental knowledge of the Truths of God. God and Christ would reveal themselves further and further to them in the matters and mysteries of salvation: He promises inward and sound illumination to them, that they should have another manner of knowledge of spiritual things than they have who have nothing but what swims in the brain. 2. That the Truth which they should have an understanding of, should make them free; not like those that abide in slavery and bondage; but they should have a state of Freedom.  
Now amongst these Hearers, some, as I said, were cavilling Hearers. And this is the sad success that the Word hath upon some, that it sets them but a cavilling at what is delivered. And thus the Gospel is the favour of life to some, and the savour of death to others. Now the carnal and unbelieving Hearers take occasion unjustly to cavil at Christ, from those last words which he spoke to his complying Hearers in the Text, shall make you free. As if they should say, Why then, pray what do you make of us? We perceive, that you count us Slaves, or Bond people. Your Disciples and Followers shall be taken out of the company of such as are in thraldom: why then belike we are no Freemen. Here they thought they had a great advantage against Christ; see v. 33. They answered him, We be Abraham's seed, and were never in bondage to any man: How sayest thou, Ye shall be made free? This that they said was not true in the letter and as to the outward bondage (that they had never been in bondage to any man): for had they not been in bondage in Egypt? and in bondage in Babylon? And they were at this present under Tribute and subjection to the Romans. Note, that a cavilling Spirit is a lying Spirit too: They that are given to the one sin, are given also to the other. But Christ did not mean this in the letter, or of any outward bondage; but of bondage by sin that they were in. And so v. 34. he doth explain himself; Whosoever committeth sin, is the servant of sin, i. e. is in bondage to it; and so will find himself to be at last, v. 35. when he shall see that he must not abide any longer among the Children and Sons of God; but shall be sent away as the Servant, or he that is bound to his Master, is afterwards sent out of the house, while those that are the sons, and Free ones, are kept in, as those that have a Right, and a Privilege to stay, as I that am God's natural Son do, and shall abide for ever in my Father's house, together with all his adopted Children who believe on me.  
This 36th Verse, to which I am now come, is Christ's drawing a conclusion from all this, applying this that he had been speaking about Bondage and Freedom, to their case, that they, if they had had Grace, might have made a saving use of it for their own everlasting good. If the Son therefore shall make you free, ye shall be free indeed: i. e. If I, who am the Son of God, and therefore am free, and can give freedom to others, if I make you free, ye shall be free indeed. Wherein you have,  
1. The name by which Jesus Christ calls himself, the Son of. God; or, as 'tis in the Greek, that Son; that is such a Son, as none is: for though all the Saints are Sons, yet none of them is such a Son as Christ is. He hath in all things the pre-eminence. I cannot now stand upon this, how far this Son goes beyond all the other Sons of God, 1. In respect of the manner of his being the Son of God, by an unconceivable, eternal Generation. The Saints are the Sons of God by Faith, and by Grace, and by Adoption; but Christ by Nature. 'Tis the natural Privilege of Christ, to be the Son of God; whereas we by nature were the Children of Wrath. 2. In respect of his whole carriage towards his Father. He never grieved, or displeased, or disobeyed his Father, v. 29th of this 8th of John, I do always those things that please him. But there are many wry tread that the other Sons have cause to mourn for in their best walkings. In many things we offend all. There's no child of God upon earth so good a traveller to Heaven, but that he sometimes stumbles and falls, though through Grace he rises again by Repentance. You have that description of a true child of God, whereby he is differenced from the wicked, though he hath his sins and failings too, Jer. 8. 4. 3. In respect of his equality with his Father, according to his divine nature. He is so the Son of God, as that he is God equal to him, Phil. 2. 6. The Saints are the children of God, and partakers, by Faith, of the Divine Nature; but yet there is an infinite distance between God and them: they are Creatures still, though they be renewed: Tho they are united to God, yet they are not changed into God: But this Son is as holy, as glorious, as great as his Father.  
2. You have here what this Son can do for poor sinful men: And that is, he can make them free, set them at perfect liberty, knock off all their chains and bolts wherewith they are bound and fettered. If the Son shall make you free: i. e. I can do it, if you will but be willing.  
3. The nature of this Freedom that he can give to poor sinners: i e. Freedom indeed; ye shall be free indeed; or as the Greek word is, you shall have a Freedom that is real: that is, a substantial Freedom; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it shall not be an imaginary thing, as that which you now think you have; but it shall be a Freedom that hath Truth and Being in it, to go as near as I can to the Original Language. Well, now the point is this, That,  
Doct. The Lord Jesus Christ doth offer a most excellent Freedom to sinners that are in Bondage; and that 'tis every one's duty to look after his particular share in it.  
The Branches of this Point are Five in number, all of them clearly arising from this Text, as you may easily see.  
The 1. Branch, for order sake, as to my handling of it, is, That sinners are in Bondage. For to be made free, doth suppose that sinners are not free. Christ speaks to them, as persons that were not yet free. If the Son therefore shall make you free: i. e. yet you are not made free, for you commit sin; and whosoever commits sin, is the servant of sin.  
2. Branch, That Jesus Christ doth offer Freedom to poor sinners that are in the house of Bondage. If the Son shall make you free. You see he speaks as one that offers it.  
3. That it is every one's duty to look after this Freedom, that they be in the number of those that are brought into liberty: And that is in these words, [you free]. You and you should labour to obtain it.  
4. That this Freedom comes by Christ. 'Tis Christ that gives it: Whoever is made free, is made free by Christ.— If the Son shall make, etc.  
5. That the Freedom which Christ offers to sinners, and gives to believers, is a most excellent Freedom. If the Son therefore shall make you free, ye shall be free indeed. As no Bondage is like that Bondage, so no Freedom is like this Freedom. Of these Five Branches of the Doctrine, I intent, God willing, to speak in their order.  
The first Branch of the Doctrine is this, Tbat sinners are in Bondage.  
I shall labour to open this Bondage to you in some Particulars.  
1. 'Tis a real Bondage; 'tis as sure as any thing in the World, that sinners are in Bondage. 'Tis as true as the Word of God itself is true: For the Word of God tells us so. As the liberty that Believers have by Christ, is a Freedom indeed; so the Bondage that sinners are in, is a Bondage indeed. Mark how Peter speaks to Simon Magus, who was one of these sinners, Acts 8. 23. For I perceive that thou art in the gall of bitterness, and the bond of iniquity. q. d. It may be thou dost not think, that thou art there; but there thou art. Now that this Bondage is a real thing, appears by Two things, to name no more:  
1. By the description that the Scripture gives of the state of sinners. Look into them, and you shall see, that they are said to be Captives, 2 Tim. 2. 26. to be in Prison, Isa 42. 7. to be under the power of darkness, Col. 1. 13. to lie in wickedness, 1 John 5. 19 to be all their life-time subject to bondage, Heb. 2. 15.  
2. By the wonderful awakened sense that those sinners have of their condition, to whom it pleases God to show mercy. Oh how sensible they are! and what a World of danger do they apprehend themselves to be in, and what haste do they make to get out of it, as a man that sees he stands upon a sinking ground, that if he does not get off presently, 'twill swallow him up. It sets them all on a trembling, to see where they are, Acts 16. 29, 30. Now why have they such real deep apprehensions of their condition? Why, surely because they see 'tis a real Bondage.  
2. This Bondage is a natural Bondage; a slavery that we have by nature, which is contracted by the Fall of our first Parents. We were born in bondage: The Fall of Adam was the beginning of this Bondage: there he, and we in him, lost our Freedom, viz. that holy image of God in which he made us. Pray labour to lay this Fall to heart more: for here was the inlet to all our misery. Many are apt to think of the Fall of Adam and Eve, as if there were little or nothing that concerned them in it: Whereas, alas! in that very sin, all our Freedom went away, unless it were a freedom to sin; that stayed with us still. And, Beloved, let me tell you, you are not throughly humbled for sin, if you be not humbled for this Original Sin, this Bondage by nature, Psal. 51. 5.  
3. 'Tis an universal Bondage, that includes all that are out of Christ, over the whole World. Not one unconverted sinner is a Freeman. Now Beloved, if any of you should go into a very large Prison, that hath a great many Rooms in it, and Holes, and Dungeons; and wherever you go, you should see all over, the Prison full, and some of them seem to be men of good fashion, and yet notwithstanding Prisoners too; why, when you go out, you would be ready to tell the next body you were acquainted with, If you had been where I have, you would wonder to see what abundance of Prisoners there be: The House was even stopped with Prisoners; and you would have wondered to see what brave proper persons some of them were; and how some went in such , that one would not have thought that they had been Prisoners, and yet they were Prisoners too. Methinks the World is much like this: The World hath a great many wide Rooms, and Holes, and Corners: There's such a House, and it may be a great many live in that; but then there's such a Town, or Parish, and many more live in that; but then there's such a Shire, or County, and many more live in that; but then there is such a Nation, or Kingdom, and many more live in that; but then there's the whole World, and many more live in that; and generally up and down, the most of these are Prisoners upon a Spiritual account; and how richly are some of these clothed, and how deliciously do they live in the World! and yet many of them Prisoners too, walking Prisoners, laughing Prisoners, learned Prisoners. In a word, we were all Prisoners by nature; and all that are out of Christ are so still. 'Tis an universal Bondage, reaching to every one of them, Gal. 3. 22.— all under sin.  
4. This Bondage is a cruel Bondage. We read in Scripture of cruel Bondages, as that of the Children of Israel in Egypt, and in Babylon, where they were in the Iron Furnace; and yet these were but a shadow of this. These things that I shall now name, you'll say yourselves, will make a very cruel Bondage, and all of them are in a Sinner's Bondage, above any Bondage that is. For I would stay a little upon this.  
1. To be set to the basest work; to be made a very drudge of, that there is not the mo●● nasty stinking Employment that is, but that shall be cut out for one. The hard Bondage of the Children of Israel, is set out by this, that they were made to work in Mortar, and in Brick, etc. Exod. 1. 14. base daubing work, that they could never keep themselves clean. Thus 'tis with sinners: What doth the Devil employ them about? Why, they have such filthy work, that they are called filthy persons, unclean persons. In this John 8. 44. Ye are of your father the devil, and the lusts of your father ye will do. Their work is to do the Devils lusts; whatever comes into his filthy mind, that they must go upon; or whatever filthiness he suggests to their minds, they must do it: yea, and they will do it, says Christ. He hath such a power in them, and such a conquest over them, that he hath brought their very Wills into obedience. They will do what the Devil will have them do: therefore 2 Tim. 2. 26. they are said to be taken captive at his will.  
2. To have such a Master as hates one The cruel Bondage of the Children of Israel. is set out by this, Psal. 106. 41. Thus 'tis with sinners, they serve the Devil, and they work as hard as they can, (see Jer. 3. 5. Micah 7. 3.) and yet he hates them: While they do his work, he seeks their ruin; while they are serving of him, he is slaying of them: For do what you will, or can for the Devil, you can never make him your friend. He is, and he will be an enemy to all Mankind. He won't do that which the World does: the World will love its own, but the Devil won't love his own.  
3. To have many Masters at once. But you will say, Christ himself says, that no man can serve two Masters. Ans. No, he cannot, if they be contrary one to another: So you are to understand that place, Mat. 6. 24. but if they be subordinate one to another, he may; and a sinner doth; he serves many Masters at once; he serves the Devil, and that while he serves the World; and the Creature, that he worships; and he serves divers Lusts and Pleasures, Tit. 2. 3. he is hurried to such a sin, and such a sin. The Devil he is tempting, and the World that is alluring, and the Flesh that's craving, and Lust that's raging, and all at one and the same time. What a cruel Bondage is this!  
4. To be allowed no Rest. Get you unto your burdens, said Pharaoh, in that Bondage in Egypt; see Exod. 5. 4, 5. He could not endure that they should have any rest. So the Devil allows no rest; he is a restless Spirit himself; he is described as one always at work, Job 1. 7. He comes from going to and fro in the earth; and walking up and down in it. And after this, he goes and does a great deal of mischief presently by God's permission: He stirs up the Sabeans to plunder Job of Five Hundred Yoke of Oxen, and Five hundred She-Asses, and to slay the Servants that were with them, all but one, v. 14, 15. And then he was permitted to burn up Seven thousand Sheep, and the Servants with them, all but one, v. 16. And then he got the Chaldeans to come and carry away Three thousand Camels, and kill the Servants with them, all but one, v. 17. And yet he cannot rest. Then he gets the House to fall upon Job's Children, and killed them, v. 19 Now one would have thought when he had done all this mischief, and especially to one man, he should have been quiet; but he is at work still otherwhere, after all this, cap. 2. 2. Going to and fro in the earth, etc. and now he comes again, to beg that he may do more mischief to Job yet; and so he does, when God had given him leave, v. 7. he smote Job with sore boils, from the sole of his foot unto his Crown. Now I say, he is a restless Spirit himself, always doing mischief: and so he desires that all that serve him should be always at his work too. 'Tis an expression concerning those that are the Devils Slaves, that they cannot rest, Isa. 57 20. He makes them work in their very Beds, Micah 2. 1. What a cruel Bondage is this!  
5. To be paid for all ones drudging in nothing but counterfeit Coyn. Now all that the Devil gives his Servants, is but Brass money. If it looks well, 'tis but washed over: not any of it hath God's Image or Superscription upon it. 'Tis not like the wages God gives his Servants: 'tis all dross within. They have pleasure, but 'tis counterfeit pleasure: They have peace, but 'tis counterfeit peace: They have hope, but 'tis counterfeit hope, 2 Cor. 11. 3. The Serpent beguiled Eve— He paid her all in counterfeit Coin. The best wages that the Devil gives for his work, is but deceit, Rev. 12. 9 He is said to deceive the World, and the whole World. There is not one that works for him, that is not deceived by him. What a cruel Bondage is this, to be working so hard, and to be put off with a cheat!  
But yet further, there are two things more, that make this Bondage to be more cruel than any other Bondage: And they are,  
1. That though the Devil's Servants do their Tasks, yet they shall be beaten. You read of that cruel Bondage in Egypt, That when they did not do their Tasks, they were beaten, Exod. 5. 14. but here they are beaten though they do them. 'Tis a fruit and effect of the Devil's Service, that the more one serves him, the more one is beaten, the more lashes, and the more stings of Conscience one shall have. To serve the Devil, 'tis the way to be beaten black and blue; see Mat. 27. 3, 4, 5. Judas had done his work the Devil set him about; he had done out his Task: and then is the time that Judas must be beaten: Then Conscience fell upon him, so that he hangs himself.  
2. This also makes this Bondage more cruel than any other Bondage, that in this Bondage the Souls of sinners are in Bondage. Other Bondages are upon the Body, and the outward Man; but this is upon the Soul chief. Indeed the Members of the Body are under this Bondage too. The eye, that is an Instrument of sin, and the ear that's another, and the tongue, and the hands, and the feet, and all the Members are employed about evil, Rom. 6. 19 But above all, the Soul, and the Faculties of that, are in this spiritual thraldom. The Understanding, bondage is upon that, by reason of darkness, and ignorance: the Will, bondage is upon that, by reason of that stubbornness and disobedience that is in sinners against God: the Affections, Bondage is upon them, by reason of their disorder: the Mind and Heart, Bondage is upon them, by reason of their being defiled, and hardened: the Conscience, bondage is upon that, by reason of its searedness. So that the very Seat and Throne of the Devil is within them, 2 Cor. 4. 4. In whom the God of this world hath blinded the minds of them that believe not, etc. The Bondage is within them. Eph. 2. 2. He worketh in the children of disobedience. Now what a cruel Bondage is this, to have the precious Soul in the hand of the Devil, to be a Slave inwardly to all unrighteousness! This is the Fourth thing in the Description of this Bondage. 'Tis a cruel Bondage that sinners are in. And then  
5. As 'tis a cruel Bondage, so 'tis a cursed Bondage: The wrath and curse of God belongs to this Condition. When the Children of Israel were in their cruel Bondage in Egypt, yet notwithstanding they were beloved of God. The Scripture says, That God had respect to them, Exod. 2. 25. He cast an affectionate look upon them. But he hath annexed his high displeasure, and threatened his vengeance against all that shall abide in this Bondage. He threatens to cast them off for ever. This you have implied in that Gal. 4. 30. out with them: A little while hence (if they don't now get their Freedom) God will send them to their own place: from their Prison of Sin, to the Prison of Hell. And therefore amongst other parts of their Bondage, they are said to be in Bondage to the Law; or to be under the Law; which because they have broken, and have no surety to stand up for them, denounceth all its Plagues, and all its Curses against them, let them live never so much in the outward Righteousness of the Law, Gal. 3. 10. As many as are of the works of the law, are under the curse.  
6. Yet though this is a cruel and a cursed bondage that sinners are in, it is not a bondage without hope. We don't know what a merciful purpose the Lord may have concerning some of you that are yet shut up in this house of bondage: whether he may not deal with you as he did with Israel. Pray read that precious place, Exod. 6. 5, to 9 I (saith God to Moses) have heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage: and I will redeem you with a stretched-out arm, and with great judgements. And I will take you to me for a people. and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob, and I will give it you for an heritage: I am the Lord. If it may but be thus with you now! why, who can tell? There is a way of deliverance out of this bondage, if you will but hearken after it; as I shall show upon the second branch of this Doctrine, That Jesus Christ doth offer Freedom to poor sinners that are in the house of bondage. But before I come to that, I will make a little Application of this, That sinners are in bondage.  
Use 1. And are they so? Then 1. This may serve to cast an everlasting contempt and reproach upon all the ways of sin, in that it brings into and keeps all that walk in them, in bondage. Oh what a thing is sin now! What do you think of sin, Sirs, upon this account? Is not this an Enemy that you should all rise up against, and never be quiet till you have got it rooted up out of your hearts? Is this a thing to be loved and pleaded for, and to be let alone as if there were no hurt in it? Oh! now methinks I might hope that there is none of you that would speak one word on sins side. Why, behold what it hath done: It hath brought the whole World into slavery. As soon as ever we began to have any thing to do with it, it took us Prisoners. It made our first Father, and all his Children miserable creatures. It set up the Kingdom of the Devil in every one of us. Yea, beloved, there is not a sin that any of you commit, but would undo you to all eternity, if infinite mercy do not come between you and the mischief that would follow upon it. I cannot express the evil that is in sin to you. 'Tis a thing of a dreadful nature, and of dreadful effects. As for the nature of it, 'tis the transgression of the holy Law of God; 'tis opposition to his Will; 'tis enmity against his blessed and holy Majesty; 'tis that which doth, as it were, rend his sacred Image all to pieces. As for the effects of it, it separates God and man from one another; it robs him of likeness to him, and communion with him; it hardens his heart against all that is good, and inclines him to all manner of disobedience; 'tis that which fills the World with sorrow, and is the cause of all miseries in this life, and that which is to come. Oh that I could tell how to bring you out of love with sin. Why, Sirs, if God should deal with you according to the desert of one sin, you would never live a comfortable day. I cannot part with this Use, but I must endeavour a little to leave an everlasting brand of reproach upon a sinful life; and therefore consider Four things of which it is made up; viz.  

1. Innumerable Wickednesses.  
2. Abominable Filthiness.  
3. Lamentable Deceitfulness.  
4. Unspeakable Wretchedness.   
1. Innumerable Wickednesses. A sinful life is a Sea of sin. As abundance of waters do meet in the Sea, so abundance of wickedness doth meet in a sinful life. 'Tis a life to which all manner of sins flow: Adultery, Blasphemy, Covetousness, Drunkenness, Envy, False dealing, Gluttony, Hypocrisy, Idleness, Lying, Murder, Pride, Quarrelling, Railing, Swearing, Theft, Uncleanness, Witchcraft, etc. Amos 5. 12. I know, saith God, your manifold transgressions. 'Tis not to be reckoned up what Volumes of wickedness one unsanctified heart is full of. Oh what hath every Christless Soul to give account for, when as all the Faculties of the Soul, and all the Members of the Body, are sinning, and sinning, and sinning against God continually? And yet as many as they are, God keeps an account of them every one. I know them, saith he. They are forgotten by them that commit them, but they are remembered by him that forbids them. Hos. 7. 2. They consider not in their hearts, that I remember all their wickedness. Mark, he remembers all; and, without repentance, he will make you to remember them again, though now you have forgotten them; Psal. 50. 21. he will set them in order before your eyes.  
2. A sinful life hath in it Abominable Filthiness, Psal. 14. 3. The Psalmist speaking of the children of men, with respect to their sinfulness, says of them, that they are altogether become filthy. They that live in their sins, are a polluted people. Hence the Scripture says they are defiled; that the wicked is loathsome. It compares them to Ethiopians, or Blackmores. They are so filthy, that God charges all his people to come out from among them, and be separate, and touch none of their unclean things. Their sins make them deformed creatures in the sight of God and good men. A sinner is so filthy, that till he be washed, he is fit for no Company but his own, and the Devil's. God won't let him come near him, Psal. 119. 119. Thou puttest away all the wicked of the earth like dross. God's people don't care to be familiar with them, v. 115. Depart from me ye evil doers. And yet this is not Pride in them, but 'tis their duty to keep at a distance from the wicked in their sins, Eph. 5. 11. to have no fellowship with the unfruitful works of darkness.  
3. There is in it Lamentable Deceitfulness. Says the Apostle, We ourselves were sometimes foolish, disobedient, deceived, etc. Tit. 3. 3. The lusts to which they give up themselves, are called deceitful Lusts, Eph. 4. 22. and Heb. 3. 13. there is express mention made of the deceitfulness of sin: Exhort one another daily (says the Apostle), lest any of you be hardened through the deceitfulness of sin. There are many that are wise to sin, but yet they are not wise enough to avoid the deceits and snares that are in sin. While they nibble at the Bait, they don't see the Hook. When the Devil comes to tempt us to sin, he comes with his wiles and devices; he plays the Serpent, and the old Serpent: he will tell a man, that that which is a sin, is no sin; and so make him believe he is serving God, when he is sinning against him. Our Saviour foretells his Disciples, that the time comes, that whoso kills them, shall think that he doth God good service, Joh. 16. 2. Accordingly the Apostle Paul professeth, Acts 26. 9 That he verily thought with himself, that he ought to do many things contrary to the Name of Jesus of Nazareth. He will tell a man, that he may do such and such a thing, for none sees him; and the poor deluded sinner thinks that he is hid, because he sins in secret, or in the dark; whereas the eyes of the Lord are upon the ways of man, and he pondereth all his go, Prov. 5. 21. He will tell a sinner, that there's time enough to repent, when he may die the next hour. He will tell a sinner, that God is merciful, of purpose that he may miss of mercy. He will promise pleasure, when 'twill end in pain; and peace, when 'twill end in trouble; and profit, when 'twill end in the loss of the Soul. He will tell us, that we are justified, when we are not sanctified; and that we are real Saints, because others count us so; that our Gifts are Graces, and that we have communion with God in Duties, because we have good Expressions in our mouths. Oh, Sirs! take heed to your Souls: watch against all the delusions of your spiritual Enemies. There are Four great Deceivers that you are in great danger by: 1. a deceitful Devil. 2. Deceitful Sin. 3. A deceitful World. 4. Your own deceitful Hearts.  
4. There is also in a sinful life Unspeakable Wretchedness, Rom. 3. 16. Destruction and misery are in their ways. Sin makes one more wretched than any affliction, or any suffering in the World can do. Look into that Eph. 2. 12. and tell me if a sinner is not a wretched creature, Ye were without Christ, being aliens from the Common wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. Mark, without Chris. There's enough, if there were no more. To be out of Christ! why, 'tis to be amongst them that are lost, among them that are unpardoned, among them that are unsanctified. Aliens from the commonwealth of Israel; to wit, from them that God owns. Strangers from the covenants of promise. Is not that a woeful thing, to have none of the promises, and all of the threaten of the Word belonging to one? Having no hope. Is not that a sad condition to have no hope?  
Object. But wicked men are full of hopes.  
Ans. But alas! what hope is it? No true hope, upon no good ground. They call it hope, but God calls it no hope.— without God in the world! what a wretched condition is that, that whatever they have, they have not God in it? God out of any thing is a misery; God out of the Creature, God out of Affliction, God out of Ordinances. And after all this wretchedness, to be wretched for ever, to suffer the torments of Hell World without end, without a change of our condition, Psal 9 17. All this considered, is not sin, and all the ways, and all the works of sin, worthy of everlasting contempt and hatred?  
Use 2. But more particularly to you that are in this bondage, I must tell you, That this bondage of yours is an unexcusable bondage. Perhaps you may think now, that this will lessen your guilt: Why, how can I be good? or how can I serve God? or how can I leave my sins? why, I am a person in bondage; and what freedom hath one that is in a Prison?  
Ans. I answer, This were something, if it were against your wills; but you are willingly in this bondage. You are like that servant, Exod. 21. 5. I love my Master— I will not go out free. Do you remember what Christ says? John 5. 40. you will not come unto me that you might have life. Now consider but Three things, and you must needs say this is a willing bondage, and therefore inexcusable. For, 1. You have sold yourselves into this condition, as those a Kings 17. 17. sold themselves to do evil in the sight of the Lord, to provoke him to anger. Pray how came you into this bondage? Is it not your own doing? You were not made thus by God. He may say as 'tis in Jer. 2. 21. I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine? Our corruption is from ourselves, and our destruction is from ourselves. By nature we yield up our Members, as instruments of unrighteousness That's the Scripture Expression. 'Tis our own voluntary act. 'Twas not possible that Mankind could ever have come into such thraldom, had they not given up their consent, and joined with Satan against God.  
2. 'Tis a willing bondage, if we consider the cheap and low terms upon which all this is done. Sinners did not stand out to have any great rewards in consideration of their woeful slavery; but the Devil gets them to be his Servants at an easy rate. I don't mean in respect of themselves; for 'twill be a dear bondage to them, without mercy from the Lord; but in respect of what Satan does for them: In lieu of all that they do for him, alas! he feeds them with a few painted pleasures, that carry more stings than sweetness in them for the present, and that will be turned all into bitterness in the latter end, Job 20. 12, 13, 14. 'Tis a brand that is laid upon profane Esau, that for one morsel of meat he sold his birthright, Heb. 12. 16. So what have sinners for their Souls? What have they for all their wearying themselves with the fulfilling of their lusts, but a wickedlife, and a wretched death? See Isa. 52. 3. Ye have sold yourselves for nought.  
3. 'Tis a willing bondage, because you do not groan under it. You are contented with your Chains, and you are contented with your Prison. Where be your prayers? and where be your tears? and where be your cries to God, that you may be delivered? If it were thus with you, you would show that you were unwillingly where you are: and this would be the way to be delivered, as it was with the children of Israel in their bondage in Egypt, Exod. 2. 23, 24, 25. But you sit still.  
Use 3. Something to you that God hath brought out of this bondage, and then I have done with this Branch. Three things I leave with you, as your duty.  
1. Pity poor sinners that are in this bondage. Can you look upon them, or think of their condition, without compassion? Here be Objects of pity, if there be any in the World! Here's matter of prayer for you, to speak to God on the behalf of these poor wretched creatures. Here's matter for your larger hope to work upon. Oh Friends! if you saw one of the saddest creatures that ever your eyes beheld, for worldly distress, you would bestow some pity and some help there. But oh, the pity and the help, and the bowels that these do need, whose souls are in the bondage of sin! I beseech you, don't see men and women live without the fear of God; and such multitudes of sinners flocking and posting to everlasting perdition, as there be, and yet not be affected with their case. What Paul says in another sense to the Colossians, cap. 4. 18. Remember my bonds. I say to you, Remember sinners bonds. Prayer may do that in this case, which is like to Acts 12. 5, 6, 7.  
2. Be thankful for your own deliverance. Oh what cause have you to praise God for his great mercy to your souls! Time was, that you were in bondage, as they are; were the Servants of sin as they are, and yet you have been graciously visited, and by a mighty hand, and a stretched-out arm God hath brought you out of this house of bondage: he hath taken off the yoke of your spiritual captivity, that now you can say, as in Gal. 4. 31. We are not children of the bondwoman, but of the free. Well now, what high admiring thoughts should you have of this Grace that is bestowed upon you through Jesus Christ! Let me commend that Scripture to you: it fits your case exceedingly, Psal. 106. 1, 2. then verse 10. to 17.  
3. Love, and live to your Redeemer: Abide steadfast with Christ in your Liberty, Gal. 5. 1. Stand fact in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. You know when God had delivered his people out of Egypt, Pharaoh and all his Host went after them, if it were possible, to bring them back again: So the Devil, he follows redeemed souls to have them again if he could. Oh, how he tempts them to get them back! And if that won't do (as it shall not with God's Elect) yet he does what he can to make them live as if they were not delivered, as if they were not purged from their old sins. Oh take heed of this! I tell you, Christ expects now, that you should do his service, as before you did the service of sin. And as the serving of sin is an Evidence of being in that bondage; So 'tis only the serving of Christ that will be an Evidence that you are come to this Freedom. I conclude with that 1 Cor. 6. last words of ver. 19 and the 20th verse, Ye are not your own: For ye are bought with a price: Therefore glorify God in your body, and in your spirit, which are Gods, and show by your walking, that you dont forget this mercy, and that you dont make light of it. Deut. 15. 15. Thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee: therefore I command this thing to day, All God's commands to you, are grounded upon his redeeming-kindness. Because you are redeemed, be obedient, and watch against being defiled by new sins.   

CHAP. II.  
Wherein is handled the second branch of the Doctrine; namely, That Jesas Christ doth offer freedom to poor sinners that are in the house of bondage.  
I Come now to the second Branch of the Doctrine; which is, Thht Jesus Christ doth offer freedom to poor sinners that are in the house of bondage. If the Son shall make you free. It carries an offer of Freedom in it. I shall show,  

1. What is to be observed in this offer, from this kind of Expression, If the Son shall make you free.  
2. Where Christ doth offer this Freedom.  
3. Upon what accounts he doth offer it in respect of himself.   
To the 1. From this kind of Expression, If the Son shall make you free, observe Two Things.  
1. That this Offer is real. Christ doth not deceive, or dissemble with sinners, but really he doth desire they should have Liberty. Men sometimes make offers of good things to one another, but they are not sincere in them. But it is not so with Christ: He is a real wellwisher to sinners souls. He hath expressed it all the ways that can be desired. Would you believe his reality, if he does woo sinners? Why, so he does, Luke 14. 23. compel them to come in, viz. by importunate entreaty. Would you believe his reality, if he does wait for sinners? Why, so he does, Rev. 3. 20. Behold I stand at the door, and knock, etc. Would you believe his reality if he does weep for sinners? Why, so he does, He wept over Jerusalem, Luke 19 41, 42. Would you believe his reality if he does die for sinners? Why, so he did, Rom. 5. 8. While we were yet sinners, Christ died for us. Nay, would you believe his reality if he should be damned for sinners? Why, so he was, though not in respect of the place, yet in respect of the pains of Hell: He was made a curse for us, Gal. 3. 13. What would you have Christ to say or do more than he hath said and done, to convince you, that he would have sinners to be partakers of this Freedom. Hath he not said so in his word? Hath he not sealed it with his blood? Hath he not accepted and embraced from time to time, whoever came unto him? Doth he not engage himself by his faithful promise, to do so still to the end of the World, That he will in no wise cast out such as come to him, John 6. 37. And yet what a wonder is it, that the World is so unbelieving still? and so hard to be persuaded, that Christ hath any loving thoughts or purposes towards them? Oh this cursed unbelief, and hardness of heart, that is in men and women, that makes them, that they will not come to Christ that they might have life!  
2. If the Son shall make you free]. Observe from it, That this Freedom is needed by sinners. Spiritual Freedom is one of their greatest wants. This is implied in Christ's offer. There is a Two fold need that we have of things.  
1. There is a need for conveniency, That though one could make a shift to be without such a thing, yet it would be more convenient a great deal, to have it. They could do better with it, than without it. Now 'tis true, That sinners have this need of Christ, and the benefits of his Redemption, it would be highly convenient for them. Christ is so fit and suitable to their condition, that the least that can be said of it is, That to be sure they can do better with him than without him. If they had Christ, and had the Freedom that he offers them, it would not at all be inconvenient for them. He would be no hindrance to them: It would be more for their profit, and more for their good, than it can be now. If they had him, he would be no clog nor burden. Let them look to it how they can do well without him: I am sure they might do better with him. No soul receives him to his loss. It will be to our loss to refuse him, but it cannot be to our loss to receive him. Can it be to ones loss to become a child of God? See John 1. 12. As many as received him, to them gave he power (right or privilege) to become the Sons of God, even to them that believe on his name. Why, therefore I warrant thee, poor sinner, if thou hadst Christ, he would not hurt thee; he would be convenient enough for thee. But alas! this is too low: This is not worthy of Christ, to speak merely in this kind of way. Therefore,  
2. There is a need for necessity, for absolute necessity, That if one hath not such a thing, there is no shift can be made, in the world, without it. You may bring this and that, and try whether 'twill serve instead of it, but all wont do. If you had but that, that would do alone, but nothing will do without it. Now such need there is of Christ, nothing will do without him: There's not salvation in any other: for there is none other name under heaven, given amongst men, whereby we must be saved, Acts 4. 12. There be many that have tried to get their freedom, and pardon, and salvation in another way, but all in vain. Some have gone to an outward Profession for it; some have gone to this and that Opinion for it; and some have gone to Duties, and to the Righteousness of the Law for it: but all would not do. No: why, 'tis Christ that is the one thing needful. Oh beloved! labour to press and urge this upon your souls; You must have Christ; and therefore ask thy soul, Soul, why dost stand a dallying, and a trifling? and why art so hard to be persuaded to close with him? Why, have him I must, and therefore have him I will. I know there's this and that in my way to hinder me; but through God's help, nothing shall hinder me; I'll break through all difficulties. I, poor soul, the Lord grant thou mayst: and I am confident, that if thou once comest to this, the Lord will give him thee. He never denies Christ to them that will take no denial. If they will have him, they shall have him. 'Tis a very observable and encouraging Scripture, in that discourse of our Saviour with the woman of Samaria, John 4. 10. Jesus answered, and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked of him. The Greek word signifies, thou wouldst have asked like an importunate beggar, that must have what he came for: And what follows? and he would have given thee living water.  
3. If the Son shall make you free]. Observe again in this Offer, That Christ prevents sinners with his mercy. He is aforehand with them. They do not say to Christ, Pray, will you make us free? but he makes the first mention of Freedom to them. Free Grace is the most condescending thing that ever was. Never did any creature so stoop to another, as God stoops to sinners. He comes and knocks at their door, before ever they knock at his, 2 Cor. 5. 12. God was in Christ, reconciling the world to himself. Mark, the World was not reconciling itself to God, nor God to itself; but God reconciling the World to himself, God's love is always the first love: 'Tis the Fountain, and the Cause of our love to him, 1 John 4. 19 We loved him, because he first loved us. 'Tis true, that the Lord is sought unto for mercy by them to whom he intends to show it; but 'tis the Lord that stirs up their hearts to do it: He sets them a crying, and then they cry. They come to Christ, but 'tis the Father that draws them. There could be no desires, or breathe in us after God, if they were not begotten of his Spirit. Alas! our corrupt nature want afford one good desire, till God give it. It will go further from God, but it want come nearer to him of itself. And therefore the mercy of God towards poor souls, is a very wonderful thing, not only in that it is so large, but in that it is so early. It is up before the soul is up, Isa. 65. 1. I am sought of them that asked not for me: I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name. Oh, how much are we beholding to Christ, for coming to us first!  
4. If the Son shall make you free]. If he shall. Observe this next, That 'tis much to be feared, whether some that have the Offers of Grace, will ever close with them. Here you see they had an Offer of Freedom; but Christ puts a doubtful word upon it, as to their acceptance: If he shall, etc. As if he should say, It may be some of you will hear of this, and yet never partake in it, but live and die in the bondage that you are in. In this very Chapter, where Christ is offering this Freedom, he tells some of them in ver. 21. that they would die in their sins. Now beloved, oh what a joyful thing would it be, if you would all accept of this Freedom, and close with this Grace that is offered to you! Why, truly it would be such a joyful thing, if but one amongst you should accept of it, that it would be enough to set all Heaven a rejoicing, Luke 15. 7. 10. And why should I not hope, but that it may be thus with some or other of you? yea, perhaps with many of you. The Lord grant, that there may not be one amongst you, that shall turn his back upon Christ. Whoever that man or woman shall be, woe be to them. And yet now 'tis much to be feared, that Christ will be rejected by some, to whom he hath been offered. The Apostle Paul tells the Corinthians, that he was with them in weakness, and in fear, and in much trembling, 1 Cor. 2. 3. Why, what made Paul fear and tremble so, that while he was a preaching, he was, as 'twere, all of a trembling? What, was it because he was afraid to preach? No: but he was afraid what his preaching would come to, in respect of some of them, whether ever it would profit them, whether ever it would prevail with them. Now give me leave to acquaint you a little, what things, as to some persons, may be grounds of fear, whether ever they will close with Christ's gracious offer of Freedom.  
1. In that there be so few, in comparison, in all Ages of the World, that have done it. Beloved, Christ's flock will be but little, when he hath gathered all his sheep. Heaven would hold a thousand times more than ever will come there. No doubt but there be some that seem now, as if they had closed with Christ, and yet will be found at last not to have done it. They have mistaken their whole work, and their hearts have deceived them from the beginning to the end. A right closing with Christ, is a very exact thing: 'Tis not every one can hit on it, Mat. 7. 14. Straight is the gate, and narrow is the way that leadeth to life, and few there be that find it. And therefore may it not be feared, that this present Generation; yea, and this present Assembly, may have some amongst them that will never close with Gospel Offers?  
2. The little good news that there is up and down where the Gospel comes, of the conversion of souls. People flock to Meetings; but who believes our report, or to whom is the arm of the Lord revealed? Sinners abiding in an unconverted condition, is a great ground of fear, what will become of their souls. If you have not yet closed with Christ, as unregenerate persons have not, we cannot but fear you may lose him. If a man be in a very dangerous sickness, is there not cause to fear he will die? So if a man be still out of Christ, why, certainly this is something to question, whether ever he will be in him, Acts 8. 22. Peter puts it as a doubtful case, whether ever Simon Magus would be pardoned his sins, because he was still in an unrepenting condition.  
3. When men do set light by Christ, and the Offers of Grace. There's great hopes of those souls, that though they have not closed with Christ, yet they begin to have good thoughts of him and his mercy, and love, and salvation, is somewhat commended; if they acknowledge, yea truly, this is the rich goodness of God, that ever such Offers should be made to me. I confess I do look upon Christ, and the Freedom that he holds forth to poor sinners, as an excellent thing. God forbidden that I should say to the contrary. I know the pardon of sin, and the love of God, are great Privileges; happy is that soul that hath them: and I would I might be one of them. Ay, why, this is something. Methinks 'tis a kind of Language that would give one some hope concerning such a soul, as the young man in the Gospel, when he did approve and commend of what Christ said in Mark 12. 32, 33. Well, master, thou hast said the truth, etc. is answered by Christ, v. 34.— Thou art not far from the kingdom of God. But now when a man shall look upon all that Christ offers to him, as nothing, and set himself to despise and disgrace his invitations, as if Christ had done him no kindness in sending all his messages of love to him; and let Christ go where he will, and his salvation go where it will, for his part, he does not care for them. This is a great ground of fear, that such a person will never close with the Offers of Grace. See Mat. 22. 3. Those who in the Parable were called to the Marriage-Supper, it's said, first they would not come: then ver. 4. being invited again, ver. 5. they fell a slighting of it, or, as in the Greek, they set it all at nought: and ver. 6. they dealt with his Servants, as if he that had sent them had been their Enemy. Why, see ver. 7. what becomes of these persons; they were destroyed, and their City burnt; and compare with it, Luke 14. 24. for 'tis all to the same purpose: they were not to taste of the supper.  
4. Another ground of fear, that some will never close with Christ, is, when they turn back again from that forwardness to good things which they began to put forth. They seemed to have a love, and a zeal, and a desire towards Christ: But it may be they are now grown dead, and cold, and careless. They had fine and hopeful buds a while ago. One might see how they were convinced, and stirred. Oh, what hope was there, that such a one would prove a Convert and a Saint! But it may be all is gone, and worn off. Their goodness was but like a morning cloud, and as the early dew it passed away, Hosea 6. 4. 'Tis thus, beloved with many that make a Profession: They promise fair at the first, and for a while, but then there comes something, and turns off such a one, and then there comes another thing, and turns off such a one, and Christ and they are parted for ever. And therefore I beseech you, as you love your so●● take heed of growing lose, and vain, 〈◊〉 lukewarm, after you have begun to have set out for God. Oh! consider what a serious thing Religion is: and if you begin to own it, why, stand to it, charge your hearts against back-sliding. 'Tis a great sin to fall off from good beginnings, and exceeding dangerous to the soul; see 2 Pet. 2. 20, 21. If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome; the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto them.  
5. Another ground of fear of this, is when persons are grown old, and are ready to go out of the World, and yet have not closed with Christ; that they have let it alone all their life hitherto, and now their life is even spent by course of nature. I would discourage none, though they be stricken in years, from looking out for Christ. I know God is not bound to any time: He saves whom he will, and calls when he will But oh, you that have put off closing with Christ till old age, why, why did you not mind it sooner? I ask you, Is this the fittest time for such a work? or the likeliest time for such a work? Do you think there is not some reason to fear, lest you should die Christless, as you have lived thus far without him? I dare not say that your condition is hopeless; but I will say, that the condition of young ones is more hopeful: Christ hath said, They that seek me early, shall find me, Prov. 8. 17. I am certain, 'tis the great design of the devil to do what he can to hinder persons from being good while they are young, because he hopes that then they won't be good when they are old.  
5. If the Son shall make you free.] Shall make you; observe one thing more from this kind of Expression, viz. That upon whomsoever Christ bestows this Freedom, he takes in the consent and will of that person in the doing of it. Tho at the first, there is an unwillingness in the Soul, and Christ hath a cross piece to deal with, and there's somewhat to do to get its consent (as there is sometimes in a person, to whom a man goes with a desire to take her for his wife, she is hard to be won) yet at last, the free and the full consent comes: So that when Christ hath put the question, Soul, shall I make thee free? and hath pressed it home with plentiful and powerful Arguments (as he knows how to do it) the Soul is brought to make this answer, Thou shalt make me free; much like to that, Gen. 24. 57, 58. where Rebekah being asked, Whether she would go with Abraham's servant, answers, I will go. The match between Christ and the Soul, 'tis not a forced business altogether; not but that he puts forth an holy violence in the work, else he would never obtain his suit: he compels them to come in; but it is such a compulsion that carries such love with it, as that the Soul neither can nor will finally stand out against him, but it casts itself at last into his arms and bosom, and 'tis glad 'tis there, Cant. 2. 3. And unless Christ should take in the will of the Soul, the Soul and Christ could never live comfortably together; and that's the great design of Christ, that the Soul should live comfortably with him, that it should have a husband that she can rejoice in. Yea, the soul is made so willing, that it would have Christ upon any terms. If Christ should, to try the truth and the constancy of her love, make as if he would not have her, and seem to cast her off, oh the thoughts of this would wound her, and grieve her so, as that she cannot but faint under it: nothing will satisfy her but his person and presence, Cant. 1. 2, 3, 4. Let him kiss me with the kisses of his mouth, for thy love is better than wine.— Draw me, we will run after thee.— We will be glad and rejoice in thee, we will remember thy love more than wine. You see how sweetly the Soul comes off to him; she resolves to run after him, and resolves to love him, and resolves to rejoice in him.  
Hence than you may know, when there is like to be a match betwixt Christ and your Souls. How do your wills come off to the business? Are your affections turning towards him, and prising of him? That's a sign that Christ hath laid some good hold upon you, if he holds you by the heart. God hath undertaken, that Christ shall have the free consent of those whom he is to make his own, Psal. 110. 3. Thy people shall be willing in the day of thy power. Isa. 55. 5.— Nations that knew thee not, shall run unto thee. It is therefore this willingness that we pray that God would work in you; and when that is once wrought, let all the devils in hell keep you from Christ if they can.  
The second thing proposed to be inquired into, upon this second Branch of the Point, is, Where Christ offers this freedom. And I answer, Where ever the Gospel comes. You that live under the Gospel, and the preaching of the Gospel, you live under a Dispensation, where Soul-freedom is to be gotten. You shall find, that when the preaching of the Gospel is spoken of, it is set forth as a Dispensation, under which poor sinners that are in bondage may come to Freedom. Thus Act. 26. 17, 18. Christ says, that he sent Saul to the Gentiles, to turn them from the power of Satan unto God. So, 2 Cor. 10. 4. Paul speaking of his Preaching, he saith, 'twas for the casting down of strong holds; that is, whatever holds a sinner in his spiritual Bondage, why this same Gospel which was preached by him, is a Dispensation for the pulling of it down, that by it, through the power of God going along with it, the imprisoned, enslaved soul, may be come at, and set free. So 2 Tim. 2. 25, 26. when Paul speaks to Timothy about his preaching the Gospel, he bids him instruct in meekness them that oppose themselves, etc.— and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will, etc. showing, that the Gospel is a Dispensation where Freedom may be gotten. And hence you may see, that this great Ordinance of preaching Christ to you, is set up and appointed by God for the bringing to pass of great things. 'Tis the Lord's mighty Engine, to work sinners out of the kingdom of the devil; which when once 'tis done, oh how will a poor soul admire God's goodness to it, and be thankful! So was it with the Apostle Paul, Col. 1. 12, 13. Giving thanks▪ unto the Father, which hath made us meet to be partakers of the inheritance of saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.  
And you, Sirs, that are yet out of Christ, that come hither and hear the Gospel preached, you must know that this is one of the Places and Assemblies in which Christ offers Freedom to you: and therefore, the great end of your coming hither should be, that you may get your freedom. Don't come for Fashions sake, but for Freedoms sake; that you may not any longer remain in this cruel, cursed Bondage, which I have showed you are in.  
Obj. But you said, that Christ offers this Freedom: I don't see that Christ is here.  
Ans. 'Tis true, he is not here personally: Time was that Christ in his own person was in the World, and offered this Freedom; he spoke these words here in the Text with his own mouth, If the Son shall make you free, you shall be free indeed. If you had lived in those days in which Christ was upon Earth, and in any of the places to which he came, you might have heard Christ himself preach, and inviting and encouraging poor sinners to come unto him, and take this Freedom: for when he was here, he made it his business to offer it up and down where ever he came. But that was but for a while; that bodily presence of Christ was quickly withdrawn; after that he died and risen again, and ascended into Heaven, and there he sits at the right hand of God, till he shall be revealed from Heaven with his mighty Angels in flaming fire, etc. 2 Thes. 1. 7, etc. But in another sense he is here still; and 'tis as well for the getting of your Freedom, as if he were here in person.  
1. He is here by his Ambassadors; what we do in his Name, that he doth by us. You never have any Ministers of Christ preaching to you, but Christ is by them offering Freedom to you; and in this Work and Ministration that we are about, you should be carried beyond those weaknesses and infirmities which you see in us, and you should consider whom we represent, as the Apostle tells the Galatians, that they did so at his first preaching the Gospel to them: See Gal. 4. 13, 14. Ye know how through infirmity of the flesh, I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected, but received me as an angel of God, even as Christ Jesus. And I'll tell you a little, Beloved, for the stirring of you up to prise a Gospel-Ministry, what use Christ is pleased to make of us, in order to this Freedom (though we are but earthen Vessels, and poor Creatures like yourselves) As,  
1. To be. Publishers of it among you. He commands us and sends us to blow this Trumpet of the Gospel in your hearing, to proclaim this joyful sound to you, that Christ came into the world to save sinners. We are bound, as we will answer to Christ, to acquaint you with this good news, that God is in Christ reconciling the world to him▪ self: that now is the time wherein prison-doors may be opened, and the yoke of your spiritual Bondage may be broken all to pieces: and oh, how should you welcome us in the Name of the Lord, for bringing you such a Message as this is! Such an Entertainment doth the Prophet foretell the Preachers of the Gospel should receive; see Isa. 52. 7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, etc. Beloved, I am sure that the news of this Deliverance, cannot but be welcome to those that are sensible of their Bondage: See Exod. 3. 16, 17. q. d. Moses, go and publish this among them, that I will deliver them out of this sad slavery that they are in. Now compare chap. 4. 29, 30, 31. where the Message was delivered to them: you see how they embraced it, they believed, bowed their heads, and worshipped.  
2. To be Pleaders with you about it. The Lord gives us leave to be exceeding earnest with you about the matters of your souls, to stir you up by all the Ways and by all the Arguments that possibly we can, to look after this Freedom. He requires, that we should lay out the very strength of our spirits in this Work; that we should deal with you as for our lives, and as for the saving of our own souls. He would have us study what to say to you, and to pray much to God, that he would fill our mouths with Arguments when we come to speak to you; and that he would help us, that we may not be willing to let you alone in your trifling careless delays; but to urge upon you the necessity of this Freedom, and the danger of missing of it, and the benefit that you will reap by it. Ministers should not only be Publishers, but they should be Pleaders, yea, Beseechers of their hearers in this matter: We pray you in Christ's stead (saith the Apostle) be ye reconciled to God, 2 Cor. 5. 20.  
3. To be Instruments for the conveying of it to you. Through grace, Beloved, we can help you to Christ, and help you to Freedom: Thus the man of Macedonia that appeared to Paul in a Vision, prayed him, saying, Come over and help us, Act. 16. 9 Poor sinners need help for their souls, and God hath made his Ministers helpers; they can help them to Knowledge, and Repentance, and Faith, and out of their Sins, and help them to Heaven. He hath given them Gifts and graces for it, and a Scripture call to the Work; and he hath put a willingness in their hearts to do good to souls: and he hath, and doth give success and blessing to the word of his grace by them, and by the foolishness of preaching to save them that believe, 1 Cor. 1. 21. So that Christ is here still by his Ambassadors. But,  
2. Which is more than this, He is here by his Spirit; and as long as that is here, there is no fear but Freedom may be gotten. This is the great Successor to Jesus Christ, in that work of doing good to souls, Joh. 16. 7, 8, 9, etc. I beseech you consider, that the Spirit doth attend the preaching of the Gospel, and therefore 'tis called the Ministration of the Spirit; and what that can do in our preaching, you may see, 2 Cor. 3. 6.— the Spirit giveth life. And were it not for the presence of this Spirit of Christ in his Ordinances, both our preaching and your hearing would be in vain. But now, because Christ hath sent his Ambassadors, and sends his Spirit also with them, I tell you, Beloved, you are under a glorious Ministration, 2 Cor. 3. 7, 8, 9, etc. because whatever veil is upon people's hearts, and whatever bondage they are in, this Spirit can take it away, and bring them into liberty, vers. 16, 17. But I must hasten.  
The 3d Inquiry is, Upon what account Christ doth offer this freedom, in respect of himself? I will give you an answer to this in three things.  
1. Upon the account of his Purchase: he hath purchased Freedom, and therefore he may offer it; 'tis his own to dispose of, as a thing that a man hath bought is his own: the Lord Jesus was willing to buy Freedom for you, that he might give it to you. And here, it may be, you may desire to be resolved in two Questions. Qu. 1. Of whom did Christ buy it? Qu. 2. And what did Christ pay for it? Ans. to the 1. He bought this Freedom at the hand of his Father's Justice: for by sin we were all fallen into the hand of Justice, and out of that hand we could not be taken, but by Christ's making full Satisfaction to it; therefore he had to deal with a just and an angry God in this business. This is the meaning of that, in Gal. 4. 4, 5.— God sent forth his son made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons. Mark here how 'twas with us, and how it must be with Christ, that he might redeem us. We were under the Law, i. e. we lay liable to all that the Law could threaten to us, or inflict upon us: And therefore, Christ he must be, and he was made under the Law; i. e. in what he was to do for our Deliverance, he must give the Law or the Justice of God its full demand: and he must not expect to have any thing abated of it, by any such thing as mercy; for he had not at all to deal with that in this work, he was not made under Mercy, but under the Law. Now from hence we may quickly give an answer to the 2d Question, What did Christ pay for this Freedom? Ans. Why to be sure some great price, since he had to do with the offended and enraged Justice of God. For you must know and believe, that for our sins, the wrath of God was dreadfully kindled against us: and if Christ would put himself in our place, and be our Redeemer, all this wrath must dreadfully burn against him; he must suffer so, as that he must be made a curse for us; and he must be so bruised and broken, and marred by the heavy weight of Punishment that lay upon him, that people might even be astonished to see him, and so as to make him that he could not even be known who he was, he looked so ghastly. See Isa. 52. 14. and therefore, his precious Life and Blood must go for it; Body, Soul and all must be filled with the tokens of God's displeasure. And therefore, you shall find the Lord, as it were, stirring up of his Justice, as if that itself were too slow, against him, when his sufferings are spoken of, Zech. 13. 7. Awake, O sword, against my shepherd, and against the man that is my fellow. Oh Beloved, the great worth that there is in one drop of Christ's Blood! but in this Work, he must pour it out like water: See Psal. 22. 14, 15. And therefore, I pray observe this, that generally when you have this Redemption of Christ spoken of his Blood is mentioned with it, to show what an inestimable price he paid for it. See Zech. 9 11. As for thee also, by the blood of thy covenant,— Eph. 1. 7. In whom we have redemption through his blood. Heb. 9 11, 12.— By his own blood— 1 Pet. 1. 18, 19 Ye were not redeemed with corruptible things,— but with the precious blood of Christ—  
2. Upon the account of his Pity. The Pity and tender Compassion that was in the heart of Christ towards poor sinners, as he saw them lie in their lost condition; he saw they needed Deliverance, and he could not pass him by, as this and that man did the man that lay among thiefs; but as the good Samaritan; he would go to them to pour in Wine and Oil into their Wounds, and bind them up. Do you think, Beloved, that ever Christ would have endured, that such cruelty from his Enemies, and such severity from his Father's Justice, should have been exercised upon him, if he had not had his heart full of pity towards poor sinners, as it could hold? Certainly, 'twas his mercy that made him undergo all that misery. See Heb. 5. 1, 2. Tit. 3. 4. Beloved, Jesus Christ saw that we were pitiful creatures by sin, and by reason of what was due to us for sin, and he did pity us, Isa. 63. 9— In his pity he redeemed them: Yea, and he doth pity us still, and he hath compassion for poor sinful creatures still, Heb. 4. 15. We have not an high Priest that cannot be touched with the feeling of our infirmities. Therefore his pity to you makes him, that he cannot but offer this Liberty to you.  
3. Upon the account of his Power. He offers this Freedom to sinners, because he can set them free; how fast soever they are bound, he can lose them. Hence 'tis said, Psal. 89. 19 I have laid help upon one that is mighty. As the Lord, when he came to redeem Israel out of their Bondage in Egypt, he came with a mighty hand, and with a stretched out arm: So doth Christ, when he comes to redeem a soul; let him meet with what as w●ll in his way, he carries all before him; where he will deliver, he will deliver, 〈◊〉 goes all that stands against him. The sinner at first, and Satan with him, they do what they can to make good their Fortifications against him, to keep out such a Word from entering, and such a Conviction from fastening; and it sets up its own carnal pleas, and excuses, and delays, and self-righteousness, etc. and all to keep out Christ from setting up his Throne: but all before he hath done, tumbles like a Babel, and crumbles into dust before him. 'Tis true, there is a great deal of strength put out against him; the sinner calls all his shifts together, and the devil calls all his devices together, to resist, but Christ is resolved to have the day. And therefore, mark how he is described as one that goes forth with invincible Power in this Work, Psal. 45. 3, 4, 5. So Rev. 6. 2. He went forth conquering, and to conquer. Beloved, we must offer this Freedom to you, though we of ourselves have no power to prevail with you; but he in whose Name we come, he can break your gates of Brass, and cut in sunder your bars of Iron.  
Use. And now, doth▪ the Lord Jesus Christ offer this Lib●●●● you? Oh then, I beseech you, let 〈…〉 ●●cepted of you. Oh Beloved, 'tis off●● 〈◊〉 to this end, that it should be accepted: 〈◊〉 ●ot that it should be made light of, as if t●●●e were no great matter in it, whether you had it, or had it not. I therefore urge that Scripture upon you now, Heb. 12. 25. See that ye refuse not him that speaketh: For if they escaped not who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaketh from heaven. What, shall Christ make such an offer to you, and will you not close with it? Will you that are in Bondage perish in your Bondage, when you might be set free? Is it such a good condition that you are in, that you should desire to stay in it? The prison and bondage of the Body, though it be nothing to this that your souls are in, yet how glad are poor Creatures to hear, that there is any hope or way for deliverance out of that. Oh, sirs, let not Christ lose his love, let him not lose his labour, let him not lose his longing: fain he would have you set at liberty: And therefore, don't hug your chains, as if you were loath to part with them. Lay this to your heart, that Freedom is offered you; how can you shift it, but you must close with it now? If it had not been offered, there had been some excuse: but will you put it off, now it hath been offered; yea, when it hath been offered particularly to every one of you, that there is none of you have been excluded from this gracious Invitation: and when it hath been offered with a notwithstanding, notwithstanding all the great and grievous sins which you have lived in, as it was said to Judah, Jer 3. 1, 2. Thou hast played with many lovers: yet return to me, saith the Lord: And when it hath been offered frequently, not once or twice, but often; How often would I have gathered you, saith Christ to Jerusalem? God hath seen you neglect this Salvation, such a Sermon, and such a Sermon; and yet he hath sent again, and again, and again to you: And when it hath been offered with so much importunity and earnestness, that you have never been pleaded with about any thing in this World, as you have about getting this Freedom: And when it hath been offered to you so freely, that you shall be redeemed at another's cost, and not at your own: you have sold yourselves for nought, and ye shall be redeemed without price: I say, when it hath been offered, and thus offered, why what's your duty from all this, but to close with it? 1. Close with it thankfully. What? Is there yet Freedom for me, for such a one as I? Oh, blessed be God admired be his Mercy! adored be his Name! 2. Close with it throughly. Take heed of doing it by halves: take heed of parting with your sins but as Pharaoh would part with the children of Israel; he would yield to this and that upon force, but he never came up to God's terms. 3. Close with it quickly, before your day of Grace be at an end, before it be too late to look out for it. Oh, sirs! stir, stir for your souls, for the Lords sake, quickly, quickly; you may else be undone to all eternity. Opportunities of grace are not long lived; and when they are over, you will wish you had improved them, and then there will be no fetching them back. I commend that awakening Scripture to you, Heb. 12. 15, 16, 17. Look diligently, lest any man fail of the grace of God, lest any root of bitterness springing up, trouble you, and thereby many be defiled: Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat, fold his birthright. For ye know, how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. That may be lost in a little time, that can never be recovered.  
But because this closing with Christ is a great Subject, and of so great importance; and because I know there is a great deal of backwardness in the heart of man to close with Christ; and for fear lest you should not have as mueh said to you as can well be spoken by man, to persuade you to accept of this soul-delivering Jesus whom I preach unto you this day: give me leave to carry on the Use somewhat further, by way of motive. And though many things might be insisted on to stir you up, yet I will single out this one thing especially: namely, to beseech you to consider how guilty you will be if you done't close with Christ; and what grievous sinners you are, and will be found to be at the great day of his appearing.  
1. You are guilty of Ignorance. You'll show your ignorance of Christ, that his worth and excellency was never seen by you, that you never took him to be a Pearl of great Price; for if you had, to be sure the next thing would have been to make him yours, Matth. 13. 45, 46. Beloved, there is none that ever refused Christ, that knew him; I don't mean, that knew him after the flesh, or that saw him with the eye of the body; there were many that beheld him so, and had no desire to him, Joh. 1. 10, 11. but none that ever knew him in a spiritual manner, but fell in love with him: He draws all the hearts, and all the affections of them to whom he hath been revealed by the Holy Ghost. It is therefore certain, that you dwell in darkness to this day, if you have no mind to close with Christ; for if you were brought into the light, you would follow him.  
2. You are guilty of unthankfulness. What! to make such a sad requital to Christ for all his kindness towards you, as to prepare such good things for you, and now to have none of them! Why, hath he not deserved better at your hands then this? Was there no love, nor no mercy to your souls in what Christ hath done for poor sinners? Nay, did you ever hear of the like love, or the like mercy? Is it not beyond all comparison, and beyond all expression? Did you ever hear of a Saviour that delivered from so great danger? Did you ever hear of a Surety that undertook to pay such great Debts? Did you ever hear of a Physician that healed such great Diseases? What, and shall this be all the thanks he shall have now, to be rejected? If God will take it ill at your hands, to pass by those mercies that are but for the comfort of your bodies, without thankfulness; how much more will he be displeased with you, for passing by the offers of those mercies that are for the salvation of your Souls? Why, Sirs, you that refuse Christ, where is your sense of God's goodness? where is that acknowledgement that he should have from you? Hath he done you no courtesy in sending his Son? Is the very hopes and possibility of being recovered out of your lost condition, a thing not to be at all affected with? If a man doth but offer you his help in your need, you'll thank him, and you'll show that you are taken with his kindness, by accepting of it; and you'll tell him how much you are beholding to him, and that you shall own him for your Friend as long as you live. Why, where is your thankfulness to Christ then? why don't you own him for your Friend? Obj. Why, you'll say perhaps, We are thankful to Christ for his kindness to poor sinners? Ans. What, and not close with him? how can that be? 'tis the closing with him that is the thankfulness to him. If you do not this, you may say you are thankful, but who will believe it? show it by your acceptance, Col. 1. 1, 2. Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light. They give thanks; but see vers. 14. they had closed with it; We have redemption through his blood, even the forgiveness of sins.  
3. You are guilty of Wilfulness. It may be you'll put it upon your weakness that you don't close with Christ: and I grant indeed that you are without strength, and that you must have a power beyond your own to enable you, Joh. 6. 44. No man can come to me, except the Father which hath sent me, draw him: and if ever you come to him, it must be by grace from above. But yet, I pray consider, that it is such a weakness, as is joined with wilfulness, Joh. 5. 40. Ye will not come unto me, that ye might have life. The great thing that hinders your closing with Christ is, your will is against it. I am certain, that if you were but willing, you would do it: only you must know what a willingness I mean; Such a willingness as is spoken of in Psal. 110. 3. Thy people shall be willing in the day of thy power. Oh, if the power of Christ were but once come upon your wills, to turn them, and bring them in, you would run to him with strong and swift desires. If sinners were not wilful in refusing of Christ, do you think that God would ever charge them with wilfulness? How oft would I have gathered you? etc. and ye would not, saith our Saviour of the Jews, Matth. 23. 37. A wicked man carries it so to Christ, as that 'tis plain he is unwilling to have him. He lays it upon his weakness, and he thinks thereby to come off the better: I cannot repent, saith he, and 'tis true, God saith so too: and I cannot please God, and God saith so too, Rom. 8. 8. and yet this shall not excuse him; for there is a will not, with his cannot. If he were only weak, and desirous to come, and did not oppose and resist the motions and strive of the Spirit, and the calls of Grace, 'twere something; if he were faithful in the use of that natural Power that he hath, though indeed he wants a spiritual Power, 'twere something. But alas! he doth not like Christ's terms, and Christ's yoke; his will is against them.  
4. You are guilty of the love of sin; not only of sinning, but of loving of sin. By your not closing with Christ, you declare that you have some beloved Lust or other which you cannot endure to part with; and that takes up those affections and that delight which should be set upon Christ. Sirs, though I cannot see nor search your hearts, yet thus much I know of that which is within you, that you who stand out against Christ, have something in the Throne that should not be there. There is, as sure as can be, some darling-reigning sin; if there were not, Christ and you would quickly make up a Match. Obj. But how can you tell this, since you don't know our hearts? Answ. Why, we know it, because God hath told us so in his Word, that 'tis by reason of some unmortified sin that people don't close with Christ; they have bosomed up some dear corruption or other. I ground it upon that Scripture in Gal. 5. 24. They that are Christ's, have crucified the flesh, with the affections and lusts. Mark, if this be a sign that persons are come to Christ, That the flesh with the affections and lusts are crucified in them; then the reason why they don't come to Christ, is because there are uncrucified affections and lusts in them; they have some Idol in their hearts, to which they bow down and worship. And therefore, let me allude to that Scripture, Act. 3. 14. where Peter is dealing with the Jews about their standing out against Christ, But ye denied the holy One, and the Just, and desired a murderer to be granted unto you. Beloved, every unmortified reigning lust is a murderer, a murderer of your souls; and now, what's the reason that you don't own and close with this holy and just One, the Lord Jesus Christ? Why, 'tis because you desire that this murderer should be granted unto you: As the People there in Matth. 8. 32. with 34. that they might keep their Swine, they besought Christ that he would departed out of their coasts. So you would keep your swinish Lusts.  
5. You will be guilty of Pride. Oh, in what pride of heart do you walk, that reject the Grace of GOD! You have high thoughts of yourselves; certainly you take yourselves to be what you are not, as Christ saith to them of Laodicea, Rev. 3. 17. Thou sayest, I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Pray give me leave to be free with you: Why, Sirs, you that stand out against those Calls of Grace, why are you so proud? Soul, what art thou, that thou lookest so coy upon Jesus Christ? I would fain have thee understand thyself a little: Why, I pray thee consider, what Portion is Jesus Christ like to have with thee, if he should have thee? What canst bring to him? Canst thou bring any thing to him but a broken, ruin'd, undone condition? 'Tis true, thou hast a deal of thine own, but what is it? A deal of sin, a deal of misery, a deal of deformity, a deal of poverty: If these things will make thee rich, thou hast enough of them; but as for any thing else, thou hast it not, nothing at all to render thee desirable or lovely in Christ's▪ eyes: and yet doth he offer love to thee, and woe thee as hearty, as if thou wert some great and excellent person, and hadst riches, and beauty, and worthiness, (though, alas! if ever he have thee, he must cloth thee from top to toe) And yet, wilt thou refuse him? why, I marvel at thy Pride! You know, 'tis counted an odious thing by the common Proverb that goes among us, to be Poor and Proud: so sinner, what, art so Proud, and yet art so Poor! The Lord in mercy show thee what thou art.  
6. You will be guilty of Cruelty to yourselves. I might stand upon that of Cruelty to us the Ministers of Christ, who take all this pains with you, as though God did beseech you by us, to pray you in Christ's stead to be reconciled unto God. Beloved, if we should spend our strength and spirits (as we do) in earnest entreaties of you to close with Christ, and you should not be persuaded, would you not show in this, a great deal of hardness of heart against Christ's Ambassadors, in suffering them to weary, and wear out themselves in pleading with you to repent, and believe the Gospel, and all in vain? I tell you, the account of this will lie heavy upon you another day; that you should let our Strength, and Spirit, and Labours run to waste. You must needs think, that the pains that the Ministers of Christ take with you in this kind of work, are very spending to their outward man: their Strength is not the strength of Stones, nor their Flesh of Brass; therefore, there should be some pity towards them, and you should not, by your delays and backwardness to embrace their Message, put a kind of necessity upon them, even to lay out themselves beyond their strength.  
But now, to come nearer to you; What Cruelty do you show to yourselves, by not closing with Christ? Saith Wisdom (that is Christ himself), Prov. 8. 36. He that sinneth against me, sinneth against his own soul. The great hurt of all, is that which you do yourselves: by refusing of Christ, you are with your own hands making weapons of Death to destroy yourselves. If you would study which way in all the World to do yourselves the greatest mischief, 'tis in this, to neglect this great Salvation. I tell you, In this you take the shortest cut that can be, to manifest that you have no greater enemy than yourselves: And this is the reason why the Lord will condemn at the last day, every Christ-refusing sinner, for self destruction. Oh, Sirs, you are not in a right sense self-lovers, till you are Christ-receivers. 'Tis true, you have a carnal self love; but that's but a love to sin, 'tis not a love to the soul: and therefore, 'tis not the right self-love, which teacheth one to look after ones own everlasting Salvation, next to the Glory of GOD.  
7. You'll be guilty of undervaluing the highest mercies. Consider, you are offered as precious things as God himself can give to his Creatures: what can he give more than Himself, and his Son and Spirit, his everlasting Love, and everlasting Life, his Pardon, his Promises? Why, you'll be found despisers of all these, if you don't come to Christ. And what, is it nothing in your account to be a Child of God? to have all your sins blotted out? to be justified, and sanctified, and saved? Is it nothing to be delivered from the curse of God, and the wrath to come? Methinks you should be dealing with your own thoughts a little thus: Why, what? shall I let these great things go? a great God, and a great Saviour, and a great Reward? Certainly, Friends, if you undervalue these things, 'tis because you overvalue other things; you overvalue your sins, and you overvalue the world, and you overvalue your own righteousness. If you could but count these loss, you would count Christ to be gain, Phil. 3. 7.  
8. You'll be guilty of Hypocrisy. What! do you come hither, and seem to be a people that would close with Christ's offers of Grace; and yet, when all comes to all, you will not do it? What Hypocrisy, what double dealing is this? You put us in hope, by your attendance upon the Means, that you will give up yourselves to Christ; and upon this account, we are glad to see every one of you here, hoping that you will be willing to list yourselves into the number of Christ's true Disciples: and now, what, won't you be sincere? Shall your faces be towards him, and your hearts against him? Will you not be as you seem? Pray be downright with us; give in your Souls to what you are about. This is no place to dissemble with God, and with his Ordinances: and therefore, as in 1 Pet. 2. 1, 2. Laying aside all guile and hypocrisies, As new born babes, desire the sincere milk of the word, that ye may grow thereby.  
9 You'll be guilty of Unbelief. You that close not with Christ, you believe him not. We tell you, he came into the world to save sinners; we tell you, that there is mercy, and pardon, and life for you, if you come unto him; but you believe not our report: if you close not with him, you believe not the Scripture, you believe not the Gospel; See 1 Joh. 5. 9 This is the witness of God which he hath testified of his Son. Shall God testify these things concerning Christ which we preach to you, and shall he not be believed? Will you make God a liar? vers. 10.  
10. You'll be▪ guilty of Foolishness. What? not to accept of an offer that is so much for your good? Is there any wisdom in this? Do you use to do thus about the things of the World? Come eat of my bread,— Forsake the foolish,— Prov. 9 5, 6. Observe here, we shall be among the fools, till we close with Christ.  
11. You'll be guilty of Presumption. You talk of your hope to be saved, what? and not close with Christ? Why, 'tis high presumption in you; a tempting, a daring of God.  
12. You'll be guilty of unprofitableness. Why, till you close with Christ, what good do you do? This is that which must enter you into a holy, fruitful life; without this, you have not laid the foundation of any spiritual walking. Glorifying of God gins here; hence it is that People get no good under Ordinances; do no good, upon a spiritual account, in their Places and Generation; why they are out of Christ yet, from whom they should draw virtue and strength to bring forth fruit unto God.  
And so I have done with the second Branch of the Doctrine, That Christ offers Freedom to poor sinners that are in the house of Bondage.   

CHAP. III.  
Wherein is handled the third Branch of the Doctrine, viz. That it is every one's duty to look after a share in this Freedom.  
THe third Branch of the Doctrine (which I now come to) is, That it is every one's duty to look after a share in this Freedom, by getting a particular and personal Interest in it; that so we may be of the Corporation or Society of those whom the Son hath made free. And before I go any further, I would show a little, that this is our duty, though we be never so great sinners. The greatness of your sins must not hinder or discourage any of you from looking after it: you must not say, It is in vain for me to think or hope that ever I shall have it, who am such a grievous sinner. The Lord humble thee that art such a grievous sinner, and make thee as sensible of it as thou hast need to be. My work is not to go about to persuade thee to the contrary, but rather to assure thee that it is so indeed. And if thou speakest so from thy heart, and from an inward sense and feeling of the burden of sin, 'tis well. There be many grievous sinners, that are not grieved with their sins: great sinfulness and great insensibleness, is the general condition of the World; but as great a sinner as thou art, thou must look after this Freedom. The greater ones Sickness is, the more need to send for the Physician. Do not thou conclude thou shalt never be free, because thou art so much in bondage; whatever comes of it, look out for Deliverance. Pray mark; There be two things that we are greatly to take heed of, about the grace of God by Christ.  
1. That we don't despise it. Oh! how many be there, that make no more of Christ and Salvation by him, than they do of a straw? 'Tis wonderful to see, how the most do cast all the things of God behind their backs: and the reason why they do so, is not because there is no worth in the things, but because they do not see the worth of them. But I do but name this.  
2. That we don't despair of it, whatever our sins have been. The truth is, amongst those whom we preach to, there be nothing near so many of this latter sort, ●● there be of the first. Oh! there's a multitude of despisers and slighters of Christ and his Freedom: these may go where they will, for any thing that many care for them. But because sometimes we may meet with one here and there, that will be ready to speak in a very discouraged way, as if it were to no purpose at all for them to look out for this Freedom, by reason of the greatness of their sins: therefore I would say a little, to take away this hopelessness that some may have in them. As,  
1. That this Freedom was intended for sinners, and grievous sinners, Rom. 5. 6. In due time Christ died for the ungodly. Ver. 8.— While we were yet sinners, Christ died for us. 1 Tim. 1. 15. Christ Jesus came into the world to save sinners. Luk. 19 10. The Son of man is come to seek and to save that which was lost. You see 'twas intended for them that were ungodly, for sinners, for them that were lost. God sent Christ to be Saviour to such; and Christ meant such in what he did in the work of Redemption. If we had been without sin, we should not have needed that Christ should have died for us: why then should our sins hinder us from looking out for this Freedom, since the aim, and thoughts, and heart of Christ was towards us to do us good, upon this very consideration, that we were those that lay in a sinful and lost estate; and that there were divers of us, to whom God did bear an everlasting love, and so such of us were given by the Father to Christ, to be redeemed out of that miserable condition. Obj. But you'll say, Christ intended all this for Believers; and they are none but Believers that shall have the good of what Christ hath done. Ans. That's very sure, He that believes shall be saved, and he that believeth not shall be damned, in respect of what they were to be afterwards: So 'tis none but Believers that shall reap the saving benefit of his Redemption; but at first, and in respect of Christ's dying for them, they were Sinners before they were Believers; and so Christ died for them, not as Believers, but as they were Sinners; tho 'tis true, 'twas as they were chosen Sinners, and so to be made Believers. [I know, that what I am now hinting, would give me a very fair opportunity to show you, that therefore Christ did not intentionally die for all Sinners; and that the Doctrine of universal Grace or Redemption is to be taken heed of. But if any desire it, I had rather give them satisfaction in private, if they please to bring their Objections, than needlessly to spend time about it now, since I do not know whether any of you that hear me, are of that Persuasion.] That which I now drive at is, that your sins must not discourage you from labouring after a share in this Freedom, since Christ was intended for Sinners, though not for all Sinners. Thou that art a great Sinner, art in the very case for which Christ was sent to give Salvation to; and thy Misery should not make thee despair of a Remedy, but stir thee up to look out for it.  
2. If thou art a great sinner already, than thou shouldst not make thyself a greater sinner, which hopelessness will do. It is the fruit of despair, that it makes him that is very sinful, to be always growing worse: There is less and less hope of one that casts away hope; and many would sooner be recovered, if they did not conclude they should never be recovered. A despairing soul is going on to further wickedness: I will give you two notable Scriptures for it, Jer. 2. 25. Thou saidst there is no hope. No, for I have loved strangers, and after them will I go. And chap. 18. 20. And they said there is no hope, but we will walk after our own devices, and we will every one do the imagination of his evil heart. What was their strong resolution to go on in their sins grounded upon? What made them, that as bad as they were, they would still be worse? Why, they said, there is no hope. Oh! however thou hast sinned, don't shut up the door of Mercy against thyself; for than thou openest the door wide to more sin still. There's nothing doth more harden the heart, than despair doth; the more this is is increased, the more sin is strengthened. A despairing sinner will grow a desperate sinner; he will not care how much he sins. They that think they have sinned themselves past mercy, will fill up their sins apace. 'Tis the hope of finding mercy, that must bring us back to the fear of God; without that, a man will cast off all at once, and think that he cannot sin too much. And no doubt, this is that which makes some in the world to be so exceedingly profane as they are, and to be the wonders of the Age they live in, for monstrous iniquity, that they carry themselves as if they were turned into devils, and would even dare God to damn them. Why, 'tis like, if one could see how 'tis within them, that they have, through God's just Judgement upon them, a secret mis-giving of heart that they shall never be saved, they have taken up that desperate Conclusion, and thereupon they harden themselves to excessive ungodliness, and live as though they had bid defiance to all sober Conversation. That person blocks up his own way to repentance for sin, that casts off the hope of being forgiven. See Psal. 130. 4. There is forgiveness with thee that thou mayest be feared. That which brings us to the fear of God, is the hope of finding forgiveness with him. And therefore 'tis a very sad thing, and much to be prayed against, to be delivered up to a hopeless heart; and they that have provoked God by sinning much already, do provoke him more by despairing of mercy.  
3. 'Tis all one to Free Grace, whether thou art a great sinner or a little one. God can pardon abundantly, though thou hast sinned abundantly: do but forsake thy sins, and then, need as much pardon as thou wilt, thou shalt have it, Isa. 55. 7. The infinite mercy of God knows well enough what to do with a great sinner: that's a notable place, Rom. 5. 20. Where sin abounded, grace did much more abound. Mark what words are here; he doth not say barely, where there was sin committed, but where sin abounded; nor only, there grace was manifested, but there it abounded, yea, and abounded more than sin abounded, yea and much more. 'Tis much that a sinner can sin, but 'tis more that God can pardon; Isa. 1. 18. Though your sins be as scarlet, they shall be as white as snow: though they be red like crimson, they shall be as wool. He makes but a though of scarlet and crimson sins: he brings it in twice with that word though, and though; as if he should say, My mercy is not posed for all this. Whatever Mercy will do, it doth it without difficulty. You know, there be some things that you can do with ease; small matters you make nothing of them: but then there be some other things, that though you can do them, yet 'tis difficulty; you must put out all that is in you, all your skill and all your strength: but so needs not God to pardon the greatest sinner; that is, he can do it with ease. In some sense, it is harder to God to punish, than it is to pardon. When he comes to punish, he speaks as if 'twere hard to him, Hos. 11. 8. How shall I give thee up, O Ephraim, etc. But when he comes to pardon, 'tis spoken of him as if that were easy, Mic. 7. 18. who delighteth in mercy: and what we delight in, we do with ease.  
4. Tho thou art a great sinner, yet thou art not a sinner in hell; thou art a sinner upon earth still. And there is this difference betwixt sinners upon earth, and sinners in hell; that the first are yet under hope, while the others are past it. It is thy great misery, that thou art yet among the unconverted; but 'tis great mercy, that thou art not among the damned. The place in which thou yet art, is the place of repentance, and not of punishment. We must look upon no sinners as past hope, that are not past this life: Why, thou livest yet; Christ hath not denounced the final sentence against thee; thou hast not yet stood before his Judgment-seat, and heard him say to thee, Depart thou cursed into everlasting fire. What is the patience and long-suffering of God towards thee for, but to show thee that thy condition is yet recoverable? 2 Pet. 3. 9 It is enough to answer thy despairing thoughts, to tell thee, that yet the Lord waits to be gracious. Dost thou not see how God doth lengthen out the thread of thy life day after day? He could snatch thee away in an instant, but yet he continues thee where thou hast Calls, and Means, and Opportunities for the good of thy Soul. Why, 'tis not thus with those that are in Hell; they are beyond all help, and beyond all hope; but thou art not, through the riches of the goodness of God. The great thing that thou wantest, is but a heart to know the things of thy Peace, in the day of thy Visitation.  
5. The closing with this Freedom which Christ offers thee, may make thee as great a Saint, as now thou art a great Sinner: As it did Paul; what a Sinner was he before he closed with Christ; and what a Saint did he become afterwards? This Freedom will make a strange alteration in thee, if thou gettest but a share in that. Such is the power and excellency of God's Grace, that where that comes in truth, it turns things upside down; it makes an enemy to God, a friend of God; a hater of Goodness, to be a lover of Goodness, 2 Cor. 5. 17. Art thou a great Sinner now? ay, but don't be out of hope for all that; for if thou once come in to Jesus Christ, thou wilt be a new man. If now thou hast an hard heart, this Freedom will break it; if now thou hast a stubborn will against God, this Freedom will make thee obedient; there is help in Christ against all this. It is very observable, that many times those who have been the most forward for sin, when the Lord hath wrought savingly in them, they have proved to be the most forward, and the most famous for Goodness: and God hath had no greater Instruments of his Glory in all the World, than some, who before they were converted, brought him most Dishonour.  
Well; all this now is spoken, to take away your hopelessness, that I may not have this stumbling-block in my way, while I would be calling upon you to look out for a share in this Freedom, that any of you should be under despairing thoughts about the getting of it, and so lie still, and let all be as ' 'tis. You know, that man will hardly be brought to do much in a thing, concerning which, he despairs that it will never come to pass. I would have you think, that the business of your Salvation (as great Sinners as any of you are.) is a thing that through Grace may be effected. Why, Sirs, why may you not be converted? why may you not be pardoned? why may you not yet be washed, and justified, and sanctified in the name of the Lord Jesus, and by the spirit of our God? Why may not as great Sinners be brought in yet, as have been brought in already? Methinks that Scripture would come in very seasonably here, Ezr. 10. 2. We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. 1. d. 'Tis very true, our provocations against God have been very great, and particularly in this, that we have taken strange wives of the people of the land, (which was the sin that they were now mourning for) yet, let us not sit down hopeless now, and do nothing, and give up all for lost: there's some hope left still; and therefore (ver. 3) Let's make a covenant— to put away all the wives, etc. So now in your case, that are yet under the guilt of so many and so great iniquities, yet there is hope; and therefore, seek out for this Freedom by Christ. See Zech. 9 12. Turn ye to the strong hold, ye prisoners of hope. Tho thou art a prisoner, yet thou art a prisoner of hope; and therefore, turn to the strong hold, turn to Christ. So that you see, I have made way to go on upon this now, to show you, that 'tis every one's duty to look out after a share in this Freedom. And there are two things among others, that make this to be your duty.  
1. The Command of God. He hath commanded you to look out after Christ and your Souls: Friends, it is the will of him that made you, revealed in his blessed Word, that you should come to Christ, and close with Christ, and not refuse the great and good things which he offers to you, Matth. 17. 5.— Hear ye him. Mark 1. 15.— Repent and believe the Gospel. Act. 17. 30. God commandeth all men every where to repent. Heb. 12. 25. See that ye refuse not him that speaketh, etc. And as all the other Commands of God are backed with Promises to them that obey them, and with Threaten to those that do them not: So 'tis to be observed, in a special manner, concerning this Command of looking after Christ, and believing in him, with what precious Promises it is accompanied to those that close with Christ, and with what heavy Threaten to those that reject him. The Command itself, you may take one place more for, which speaketh the fullest of any yet; 1 Joh. 3. 23. This is his commandment, that we should believe in the name of his Son Jesus Christ. Now for the Promises, they are so many that do belong to this, that I cannot name them all: See Act. 10. 43. and 13. 39, 40. for a taste: And for Threaten, Act. 3. 22. Prov. 1. 24. to the end: but only that the last verse is a Promise of everlasting safety to them that receive him. We should therefore much awe our hearts with the strict Commands that are about looking out for Christ, and harkening to his Calls, and know, that the not accepting of Christ is the most damning sin, Joh. 3. 18, 19 This is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds were evil. The condemnation, as if there were none but this: And this sin of not believing in Christ, is such a great sin, that when the Holy Ghost comes to work upon the heart, he doth, as it were, single out this in a principal manner, to charge that upon the Conscience, and to reprove and to convince for that to be sure, Joh. 16. 8, 9 And this is a sin which we must, and shall be most humbled for, if ever God intent mercy to us: and whatever other sins we are smitten for, till the heart comes to be smitten for this, we fall short of those Convictions which the Spirit useth to give in, in order to a true Conversion. Tho I don't say, that this is always the first sin that the Spirit of God sets before the Soul, and wounds it for (many times a man's inward trouble gins from some other sins); yet sooner or later, the guilt of this Unbelief is discovered to such a soul, and from the sight of that, it is brought to the deepest and the truest sorrow, Zech. 12. 18.  
2. The obligation that lies upon you, even by the very light of Nature, to look after self-preservation. Indeed there is a self that we must not look after the preservation of, but do all that we can to bring it to destruction; our sinful-self, or our Sins and Lusts, which are as dear to us, by corrupt nature, as ourselves; this we must be sworn enemies to, Col. 3. 5. Mortify your members which are upon the earth, etc. And the reason is, because this is not the right self: our sins are the Devils Bats, and therefore they must be dashed against the walls; there must be no sparing of them, no pleading for their life; for if you give sin its life, you'll lose your own: as the Prophet told Ahab from the Lord, concerning the King of Syria, that great enemy of the children of Israel, when the Lord had delivered him into Ahab's hand, and he out of favour to him had let him escape, when he should have destroyed him, 1 Kin. 20. 42. Because thou hast let go out of thy hand a man whom I appointed to utter destruction; therefore thy life shall go for his life, etc. So thus it will be to all you that spare your sins, and stroke them, instead of striking them; and because they bring you a little pleasure to the flesh for the present, therefore they must be let alone. God hath put many opportunities into your hand for the destroying of them; every time you come to hear, you have, as it were, an advantage given you again: but it may be, that you so love this painted strumpet, and are so overcome by the flatteries of it, that it is as Death to you to part with it. Well Soul, if thou wilt not have sin to die, thou must die; if thou wilt not be the death of that, that will be the death of thee. But there is another self, the true self, or yourselves as you are God's creatures, that you are bound to look after the preservation of; that is, to speak plainly, you must take care that you don't go the way to be eternally lost, and to have Soul and Body cast into hell. And if you are so careful, as you know you use to be, to preserve yourselves from the evils of this World, you do all that you can to keep yourselves from Pains, and Prisons, and Poverty; why, will it not follow, that you should be as careful, yea and much more (because the Soul is more precious) to keep yourselves from the everlasting pains, and the everlasting prison, and the everlasting undoing? Well then, you must look out for this Freedom by Christ, for otherwise these things will certainly come upon you, Joh. 3. 36. He that believeth not the Son, shall not see life, but the wrath of God abideth on him. And therefore, that man or woman that refuses Christ, is not only no friend to Christ, but such are no friends to themselves, they have not the ttue self-love in them, they don't love their own Souls. 'Tis said of the Prodigal when he began to repent, he came to himself, Luk. 15. 17. He was gone from himself, the true self before: but when he returned, then indeed he came to look out after self-preservation.  
Well now, to proceed upon this Third Branch more throughly, That it is every one's duty to look after a part in this Freedom: I will, 1. give you an observable thing about it. 2. Show you the reasons and grounds why every one is to do this. 3. Make application.  
To the 1. There is one thing that is very observable about this in the Scripture, which I would commend unto you; and that is, That Christ, in the offers of his Grace, doth not only speak in a general way to all in common, as if he should say, Here 'tis amongst you: but in many places he comes to offer it in a particular kind of Language, as if he had to deal with persons severally and apart one from another, and were singling of them out one by one: to teach us, that every particular person must own it as his great duty, to look after Christ, and the Benefits that come by Christ for himself. See Joh. 4. 10. Mark how particularly Christ speaks here: Jesus answered and said unto her, [i. e. the woman of Samaria] If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water. So Rev. 3. 18. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. So vers. 20. If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. q. d. There must not be one of you, but must each for himself be labouring for a share in these things.  
Now for the reasons of this, I desire that you would seriously mind these four following.  
1. Every one should labour to have a share in the Freedom, because every one hath had share in the Bondage; as the Apostle saith, in Rom. 5. 12. Death passed upon all men, in that all have sinned. There's none of us can say concerning this Freedom, as Paul did concerning his being a partaker of the Roman Freedom, Act. 22. 28. But I, saith he, was freeborn. They that have this Freedom, are said in Scripture to be made free; they are not born free, but made so, Rom. 6. 18. So in the Text, If the Son shall make you free. Now suppose, Beloved, that there were a company of People in the World, that had been all of them in great distress, or that they had been all taken by the Turks, and put to miserable slavery, that never any poor Creatures had a harder condition than they; and suppose that it had been one of you that were of this number, that had a fellowship with them in their bitter Bondage: And that some merciful Prince, that knew of the lamentable case that these wretches were in, should be willing, by the paying of a great Ransom, to redeem them; and he lays down that which is demanded by him that held them in slavery, and so sets this Company at liberty: at which, Oh, how their hearts rejoice! Only there is one amongst them that won't accept of this favour, though his Captivity was as great as others, and he was as fair for deliverance as the rest; he that set the other free, would have done it for him too, if he would not have been wilful; but for his part, he would not have his liberty, he would lie and perish in his thraldom. Why, what a fool and madman would he be counted, that would have his part in all the affliction which that Company hath endured, but would have none of their Redeemers kindness? Now, Sirs, you may go travel over all the World, and not find such an instance as this for the Bondage of the Body: but we need not go far to find many such instances for this Bondage of the Soul. Oh, how many be there that have been partakers of the Curse, that don't look after the Blessing! that have been Satan's slaves, but won't be the Lords freemen! that had rather be strangers and foreigners still, than to be fellow-citizens with the Saints, and of the household of God?  
Reas. 2. Because no man must rest in the general offers of Grace, without a particular application of all to himself. The general offers of Grace are like the hearing of some excellent Medicine, that is good for them that are under some dangerous Disease: now, 'tis not the hearing of this that will cure; but he that would have good by it, must get it for himself, and take it, and make use of it. You know, tbo there be never so good a Plaster upon the Table for the healing of a Wound, it may be the Salve of which 'tis made, is the best in the World for such a purpose; yet that won't help at all, if it be not applied and laid on. So now, if you do not look after a particular share in this Freedom, to bring it home to your own Souls, you do but rest in the general notions of Grace. This is but the Plaster upon the Table, as it were; 'tis too far off to do you any good; thou hast nothing for thyself all this while. You know, there's a great deal of difference betwixt a man's saying, This is a brave House, and, This House is mine. So there is a precious Christ, and precious Freedom, and precious Promises; yea, but are they thine? Art thou one of them that can say, they are given to us? 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises. Mark, he doth not say barely, these exceeding great and precious Promises are given, but given to us.  
So that you don't come nigh enough to Christ, and the Benefits by Christ, if you don't get them for yourselves. 'Tis the great sin of Men and Women, that they sit down in things at large about Christ: they know, and say, and read, that Christ came into the World to save sinners, and to seek and to save that which was lost. Ay, 'tis most true; yet what are you the better for all this, unless this Salvation be yours? And how can it be yours, without your labouring to make it yours?  
Beloved, there be many that are, and will be undone for ever, because they went no further than the hearing of a Christ at a distance. Now those that shall be saved by him, he and their souls have been brought nigh together, and they make such an application of him to themselves, that the relation they have to him, is like that of the Members to the Head, or of the Wife to the Husband; they are so joined to him by Faith, that they become one with him: now the general offers of Grace never make us one with Christ; till he is my Christ, I am never united to him. Now this is the great thing that you should look after, to have Union with Christ, and 'tis application that makes the Union; and you have nothing of him in a saving manner, till you are in him, and he in you, Col. 1. 27.— Christ in you the hope of glory Obj. It may be some will say, that have but small cause for it, Oh, if it be Faith that makes Christ mine, why then, I have a part in him; for I do believe (I thank God) in my Saviour Jesus Christ; I put my whole trust in him with all my heart. Ans. Those that have the true Faith, have been made to see that there is a false Faith, a counterfeit Faith; yea and to fear, and question, and examine whether their Faith were not a counterfeit Faith. Beloved, there is a counterfeit of every Grace; and certainly, there be many that think they believe, and done't. As I would have no child of God to think he doth not believe, when he doth; so I would have no Christless person to think he doth believe, when he doth not. The way to find out the truth of our Faith, is to put our Faith to the proof: have you not taken it for granted that you have Faith, without trying it? I'll give you but two Notes of the true Faith, and I am sure they'll be enough to prove divers to be Unbelievers, that think themselves to be Believers.  
The true Faith is always accompanied with love to Christ, with a high prising love to him; they that believe with their hearts, they set their hearts upon Christ; he hath their dearest and choicest affections placed upon himself; they have discerned such a Beauty in Christ, that they cannot but love him best, 1 Pet. 2. 7. Unto you that believe, he is precious. Now there be many of you that think you have Faith, and yet let one listen never so much to you, one cannot hear you talk of Christ, nor utter any long or breathe of Soul after him; and when the beauty, and sweetness, and fullness, and freeness of Grace that is in Christ is spoken of, you have no delight to be upon such a Discourse. And pray now, what do your thoughts and desires run out most upon? Are not your minds and affections taken up with the present and perishing things of this World, more than with Christ? Is there not something that sits nearer to your hearts, than he doth? Surely here's a discovery of a false Faith, to say one believes in him, and yet not love him. Ask thy soul, Hast not gone many a day, many a week, many a year, nay all the days of thy life, and had never one raised desire towards him? Thou dost not know what 'tis to be unsatisfied without his presence, and without communion with him: thou dost not know what 'tis to be sick of love for him: he may stay never so long from thy Soul, and thou never grieve nor groan: thou canst do well enough with the Creature, though thou hast not Christ. I tell thee, if it be so, thou hast thy Faith to seek: thou never madest any particular application of him yet to thyself; for if thou hadst, application of him would beget affection to him. A true Believer is greatly in love with the Lord Jesus; he had rather be without any thing than him, he accounts all loss in comparison of him, Phil. 3. 8.  
2. The true Faith is always accompanied with likeness to Christ. A Believer in him, is a Conformer to him, and a Follower of him; he bears about Christ's Image in the World, he lives according to Christ's Life, and according to Christ's Law, and according to Christ's Example; he partakes with him in his crucified and in his quickened State: As Paul, in Gal. 2. 20. when he speaks that the life of faith was in him; in the beginning of the verse, saith he, I am crucified with Christ; he died to sin, and walked in newness of life. But now, how many be there of you, that think you have Faith, and yet are as much for sin as ever you were, and as contrary to goodness as ever you were? you can be as vain, and as vile, and as carnal, and as covetous, and as proud, and passionate, and lukewarm, as ever you were. If it be thus with thee, I tell thee, if there were no better Believers than thou art, there would not be one true Believer in the World. A Faith that doth not change thee into a new Creature, is a false Faith; 2 Pet. 1. 1.— To them that have obtained like precious faith with us. How doth he make out, that they had this precious faith? why, vers. 4. they had escaped the corruption that is in the world through lust. True Faith is of a sanctifying, purifying nature; It is at peace with no sin, nor at war with any duty.  
Reas. 3. We should every one look after this Freedom, because a diligent looking out for it, is the way to obtain it. You know how much diligence hath done sometimes in other cases; how it hath, by the blessing of God upon his Labours, raised a man to great Riches, that before had nothing; yea, it may be, was worse than nothing. So if you would be diligent, how can you tell but that you may be rich, though you are now so very poor? and that you may be made free, though for the present you are in Bondage? Why may not a man get a spiritual Estate by taking pains, as well as many have gotten an earthly one?  
Obj. Oh, but you'll say, there are some discouraging places that I meet with in the Scripture. Ans. Well, What are they? let us hear. And before thou goest any further, let me tell thee, it is a great mistake to think, that there is any place of Scripture rightly understood, that doth discourage any Soul from taking pains to look after his own Salvation. Doth not God every where almost, call upon People to do it? Is not the Word full of Precepts to that purpose, and full of Promises to that purpose? Take but one place among many, Matth. 7. 7, 8. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. Well, I pray thee, let's hear thy discouraging Scriptures. Obj. Why, there are especially two places that seem to put me quite out of heart. What be they? Why, Rom. 9 16. So than it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Ans. This is not to take a man off from Endeavours, or to discourage him in them; but only to show, that a man must not put his Salvation upon his Endeavours, as the chief Cause of it. What would all his Endeavours be, if God had not Mercy on him? When we have done all, 'tis the Mercy and free Grace of God that any of us are saved. Well, what's the other Scripture? Oh, a sad one! Luk. 13. 24. Strive to enter in at the straight gate: for many, I say unto you, will seek to enter in, and shall not be able. Why then, I were even as good not seek it; Many shall seek to enter, and shall not be able. Ans. Why sure, this is no discouragement against Endeavours now; but this is to show us, how it will be hereafter, at the last day, with them that do not now endeavour, and now strive: why, time will come, that they will seek to enter in, and then they shall not be able. This is plain from the Context; see vers. 25. Well therefore, here's no discouragement, but a call to diligence. Now this same diligent looking out for this Freedom doth consist, 1. In using the means: You must be enquiring: Would I come to such or such an end, why, what's the way to it? And then when you know what the Means are, you must use them. 2. In using all the Means, you must try every way to be saved. 3. In doing all in obedience to God: why this is my duty, here I am bid and bound to wait. 4. You must put forth all your strength and care in the using of the Means: you must not do it by halves, neither in regard of the means, nor in regard of the pains. 5. You must do it with perseverance and continuance; give not over. 6. You must look to God for a blessing upon the Means.  
Reas. 4. We should every one look after a share in it, because, nothing will stand in stead, but the having an interest in this Freedom: 'tis such a one thing needful, that no man can have help or succour any other where. Now he may think, that this and that will serve his turn, and that he shall not perish, because he trusts in a company of lying vanities; but he will at last find all his carnal refuges to fail him, and he will be left destitute of any thing to fly to, that will be sufficient to save him from the wrath to come. Oh, Beloved, there is a dreadful day of God's fiery indignation drawing near; in which, all the wrath that ever was poured out upon the World, from the beginning of it to this hour, is but a drop, in comparison to that Ocean of vengeance that then shall swallow up the children of disobedience: and he that would then have his house to stand, had need have it well built, and laid upon a sure foundation, for 'twill be tried to the purpose, 1 Cor. 3. 13. Well now, I would a little assure you beforehand (that you may be wise in time) that nothing will stand you in stead but an interest in Christ and his Freedom.  
1. Not all your worldly Enjoyments. If a man hath been never so great, and rich, and honourable in the World, if he hath had his Table spread every day with the finest Food, and his Body covered with the finest Cloth; if he hath laid up Treasures of Gold, and Silver, and Jewels; if he had as many Pearls of his own as there be piles of grass upon the ground, this would be nothing: the whole World, if you had it, cannot keep you from perishing, if you have not a part in this Freedom, Prov. 10. 4.  
2. Again; No pleas or excuses that Christless persons make. Now they have many vain excuses, why they do not look after Christ and their Souls, Luk. 14. 18, 19 One's excuse is, that he wants time, he is so full of business: another he pleads, that he is not book-learned: another, why Lord help him, he is poor; rich Folks, and those that need take no care for the things of this World, they may mind good things: and another, that he hath suffered so much in this World, that he hopes he shall not suffer hereafter: and another, he hopes that he that made him will save him, etc. and another, though he swears an Oath now and then, or tells a Lie, yet he is sorry for it, God forgive him. Oh, but these fig-leaves which thou hast sewed together, will not cover thy nakedness when the Lord appears, Isa. 28. 17.  
3. Again; No Gifts which God hath endowed you with. Tho you have the gift of Knowledge, and the gift of Prayer, or a Minister the gift of Preaching, as Mat. 7. 22. God may make a great deal of use of you, while you are here; and yet, if you have not an interest in Christ, he will damn you at last.  
4. Again; No particular Opinion that you have taken up. It may be one may think, that because he is for the Episcopal way, which he judges to be right, therefore now he shall be saved: Another, because he is for the Presbyterians, or Independents, or Anabaptists way, which he judges to be right, therefore he shall be saved. No, be of what Opinion thou wilt, or of what Way thou wilt, if thou hast not an Interest in this Freedom by Christ, thou art a condemned man, thy Opinion won't save thee. The Pharisees they thought that they could not but be saved, because they were of that Sect: but when God came to work upon Paul, he made him see, that 'twas not his being a Pharisee would do his business, though he was one of the strictest sort among them; but he must have the righteousness of Christ, or he was undone.  
5. Again; No near relation to those who have been, or are the people of God. It may be, thou hast been the Child, or the Brother, or Sister of them that feared God, of the same Blood with them after the Flesh: but for all this, thou must go to hell, if thou hast not a part in this Freedom. Marry, that was the Mother of Christ, you know, was very nearly related to him, he lay in her Womb; but that would not have been enough that he was born of her Body, if he had not been born in her heart. It would not serve the turn of the Jews that they were Abraham's Seed, and the Children of his Flesh; but they must be partakers of his Faith in Christ too, or else they could not be blessed. David did not count it enough, that he could tell God that he was the Son of his Hand maid, unless he could tell him that he was his Servant too: and he puts this first, to show, that the other would have done him no good, unless he had been interested in Christ himself, Psal. 116. 16.  
6. No religious or godly Education that you have had. It may be, you have been brought up in the Families where there hath been much of God and Goodness set up; yea, perhaps you have spent all your days in the company and communion of the Saints: and yet at last you must have your eternal abode and portion with Sinners, if you have not a part in this Freedom. Ishmael was brought up in a good Family, in the Family of Abraham, of whom God said, I know him, that he will command his children and his household after him, Gen. 18. 19 And yet, for want of this Freedom, he was rejected, and so was Esau.  
7. No moral Virtues that you have lived in. It may be, thou hast been a civil Person, an honest Person, a chaste Person, a sober Person; perhaps never wronged any Body by unjust Dealing, never told a Lie, never swore an Oath, never disguisedst thyself by Drunkenness, never defiledst thy Body with Uncleanness: it won't do thee a jot of good for the saving of thee from Hell, if thou hast no part in this Freedom, Matth. 5. 20. Thou must have a righteousness that exceeds this, even the righteousness of Christ by Faith, or else Heaven's door will be shut against thee.  
8. No profession that you have made of the Gospel of Christ, though to a very high degree. Tho thou hast outwardly seemed to be a very zealous and forward Disciple of his, hast worn his Livery, and hast been baptised in the Name of the Father, and of the Son, and of the Holy Ghost; though thou hast often in the Sacrament, eaten of that Bread that signifies his Body, and drank of that Wine that signifies his Blood▪ yet if thou hast not this Freedom, 'tis nothing; 1 Joh. 5. 12. He that hath not the Son of God, hath not life, let him profess what he will of him.  
9 No good thoughts that the People of God have had of you. It may be thou hast been taken for a true Child of God; no body suspects thee of Hypocrisy; thou art current Gold by their Weights: yea, but if thou hast not a part in this Freedom, when thou comest to be weighed in God's Balance, thou wilt be found wanting.  
10. No sufferings that you have met with for Conscience-sake. Tho thou hast thus suffered, yet thou must suffer again, and that for ever, if thy Conscience be not purged from dead works by the Blood of Christ; as Paul saith, 1 Cor. 13. 1. that though he gave his body to be burned, if he had not charity, it profited him nothing. No more would it thee, if thou hast not Christ.  
11. Again; No bitter cries or earnest entreaties that you shall at last make to God, for the escaping of his wrath. Oh! when Christ is just ready to pronounce the Sentence against thee, what a lamentable ado wilt thou make that it might not be passed? but if thou hast not a part in this Freedom, all thy wring of hands, and falling upon thy knees, will be in vain.  
12. Once again; Not all the mercy that is in God. Tho God hath an infinite Ocean of mercy, yet it won't be for thee, if thou dost not look after this Freedom, Luk. 19 27. As there is no misery to the Saints, so there is no mercy to the wicked beyond this life.  
Use 1. This then sharply reproves the great slothfulness of the World, in the matters of their Souls. 'Tis every one's duty to look after a share in this Freedom, and yet almost every body is idle: the whole earth is quiet and at rest; Oh, how little stirring is there for an Interest in Christ! What Pharaoh said of the Israelites in their Bondage, I am sure may be said of Sinners in this Bondage; Exod. 4. 17. Ye are idle, ye are idle. Oh! what cause is there now that I should preach with tears, to bewail the lamentable carelessness of people about their everlasting Concernments! The good Lord of his infinite mercy be in the midst of us at this time, by the power of his Spirit, to convince you that are out of Christ, of this great sin, and to humble you for it. I offer myself now, in God's Name, to plead with you about your woeful negligence in not looking after this Freedom, which you have heard is every one's duty to look after, and therefore 'tis yours. There is Freedom to be had by Christ; but pray now, you that are in your sins, what have you done to get it? Oh! what would many of you do to get the World? How would you ride and run, and rise early, and go late to bed for a gainful Bargain, or great Estate? You are so forward and eager, some of you, for the things of this World, that you are like a high-metalled Horse, you can hardly be held in; Christ is fain, as it were, to call from Heaven to bid you stop, Isa. 55. 2. Wherefore do ye spend your money for that which is not bread? and your labour for that which satisfieth not? You'll try all ways, and turn every stone to see what may be done for a part in these uncertain Riches, though it may be you shall never get them, when you have done your utmost; and if you do, you may leave them as soon as you have them. Why, but Sirs, is there not another life? and are there not better things? and have you not precious Souls to look after? and is it not high time for some of you, by course of nature, to think of removing to Eternity, and of being in a fitness for Death and Judgement? And yet, ah, Lord! you live, as to spiritual things, as if you had nothing to do. Upon these accounts, the Scripture sets you forth as persons that are standing still; Why stand you here all the day idle? Matth. 20. 6. and as persons that have their hands in their bosoms, Prov. 19 24. and as persons that are asleep upon their beds, Prov. 6. 9 The children of God, if there be any of them that live about you, or among you, they are, as 'twere, all of a trembling, for fear they should fall short of Heaven, and fail of the Grace of GOD, though they are not like you, to let all run at random; Phil. 2. 12. But you, though your Sins be unpardoned, and your Souls unconverted, and nothing is set at rights between God and you; yet you set neither your Hand nor your Heart to any good thing. Why now, is this the way to do well? Dare you think that you are going to happiness under all this remissness? Do you believe, that straight is the gate, and narrow is the way that leadeth to life, and few there be that find it? What, have you no talon to trade with for the glory of God, and the good of your own Souls? If you have not five, nay if you have not two, have you not one? Sure thou hast one Talon at least: God gives every one something to be doing withal; why, but what dost thou with it? What dost thou do with thy Time, with thy Strength, with thy Understanding, Reason and Judgement? What dost thou do with thy Body? and what dost thou do with thy Soul? What, hast thou received all these, to put them to no good use? Is there so great a work to do as thou art told of in every Sermon thou hearest, and thou fallest to nothing of it? Well then, here's thy sin, but where's thy shame? Art not ashamed of this slothfulness now? No wonder indeed that thou art yet in such a woeful condition, and thou lettest all alone: Well may the fire burn the house to the ground, when he that dwells in it doth nothing to quench it. Oh, Sin and the Devil will play Rex in thy Soul, that meet with no resistance. Three things I would briefly leave with you, to go a little further upon this Use.  
1. 'Tis true, you cannot do all that you should. You should be new Creatures; and you should repent and believe: but this is God's Workmanship, and God's Gift and Grace, Eph. 2. 7, 8, 9 No man goes thus far by any power of his own, Joh. 6. 44. No man can come to me, except the Father which hath sent me draw him. The truth is, you think you can do these things, but you are deceived: you promise sometimes to do these things in your own strength; if you did not think so, you would look to God in your promises, and go to God for power to perform it; but you mind not that. And what makes you put off this work to hereafter? you are not for repenting presently, nor for coming to Christ presently, but you say, you will do it tho: Why, this shows, that thou thinkest thou canst do it. When a man puts off a business, I'll do it at such a time, saith he; he thinks he can do it when he will, else he would not put it off, but go in hand with it now. But you are deceived, you cannot do it of yourselves; for the work of Grace is above the power of Nature: 'tis too high for Nature to reach it; nay, corrupt Nature is contrary to Grace: Yet,  
2. You can do, what you do not: you can forbear many sins that you commit, as to such a paricular Action and Time. I have known some that would swear hard among their Companions, yet in the presence of one that they knew would reprove them, they could by't in their Oaths; and you can outwardly perform many Duties that you neglect: and therefore, you must look that God will judge you for neglecting them. You can put yourselves under the Means, and you can come to hear the Word, and lend attention to it; and if you will, you can remember something that is preached, and think and speak of it when you go home: You can set up reading the Scripture, and praying morning and evening in your Families; you can get acquainted with those that fear God, and need not be such strangers to them, unless you would yourselves. You can send for a good Minister, if you will, to your House, and appoint him a convenient hour to come, wherein yourselves and family may be free to attend to those Instructions, which you, if you will, can desire him to give you. You can reprove one another for swearing, or lying, or taking the Name of God in vain. You can ask yourselves some serious questions in private, about your Soul's condition; Do I hate sin? Do I love God? Have I a part in Christ? Am I fitted for Death and Judgement? And you can beg of God (in words) to make you better; and many more things you can do. And therefore,  
3. You should do what you can. There is a deal must go to your Salvation, that no less than an Almighty Arm can bring to pass; and very like, if thou were't stirring, God would put forth his power, and come in with supernatural Grace and Assistance: I would have you to hope he would. But why do not you do what you can? Here's your sin; and how can you expect that he should help you to do what you cannot, if you do not what you can? You do in some measure put yourselves into the way of Gods enabling you, when you do set that natural power a work which you have, as reasonable Creatures: as the man, that though he could not put himself into the Waters, where there was Cure for those that were diseased; yet he lay at the Pool. Yea, though thou shouldst not get Salvation at last (which thou hast no just ground to be hopeless of) yet, thou shouldst do what thou canst, if it were but to lessen thy Condemnation, and that thou mightest not sink so deep into the Torments of Hell, as otherwise thou wilt: for he that hath received a Talon, and wraps it up in a Napkin, and puts it to no good use, will thereby greaten his everlasting misery; Matth. 25. 30. Cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. Who is this unprofitable servant? Why, vers. 25. the wicked and slothful one, that did not do what he could; he is cast into outer darkness, the worst place of all.  
Use 2. Then if every one should look after a share in this Freedom, to get it for himself, this shows us, the fullness that is in Christ. If every one would come to him, he hath enough for them: he keeps such a good house, that he can satisfy all that are hungry; in this house there is room enough to hold you, though you come never so many, Luk. 14. 22. and bread enough to feed you, though you come never so empty, Luk. 15. 17. The reason why any Soul perisheth, is not because Christ is attended with any wants, but because they that were bidden would not come. As for himself, he hath enough to save as many Worlds, as are Souls that shall be saved. And therefore, you that are come to Christ, make not spare of him; feed upon him, and fear no lack; he hath a Fountain that can never be drawn dry, an Estate that can never be spent. All the fear is, whether you'll feed enough upon Christ; not whether Christ hath enough to feed you. But I shall not enlarge upon this. And so I have done with the third Branch of the Doctrine.   

CHAP. IU.  
Wherein the Fourth Branch of the Doctrine is handled; namely, That this Freedom comes by Christ.  
THE Fourth Branch of the Doctrine is, That this Freedom comes by Christ; If the Son shall make you free. Whoever is made free, is made free by Christ; 'tis he doth it, wherever it is done. In the carrying on of this, I shall do these five things: 1. I shall show, when this Freedom that is in Christ did begin to be of force. 2. What this intimates to us, that our Freedom comes by Christ. 3. How it doth appear that this Freedom comes by Christ. 4. After what manner this Freedom is in Christ. 5. I shall make Application.  
To the 1. When this Freedom that is in Christ did begin to be of force; I answer, Immediately upon the fall of mankind. It is a great mistake to think, that this Freedom did not begin to be of force till Christ came in the flesh. If that were so, than all that died before that time, would have died in their sins. 'Tis true, when Christ came, there were some things about this Freedom that were not before: As,  
1. It was more clearly manifested. They before us had it in shadows, and types, and figures: the deliverance of the children of Israel out of the bondage of Egypt, and then a long time after out of the bondage of Babylon, did point at this; and all the ceremonial Worship and Sacrifices did look this way, signifying, that there was one to come that should redeem them to God by his Blood: and all the good and benefit of those things that were then observed in those Ministrations, lay only in this, that they did lead them to Christ who was held forth in them, though in a more dark and obscure manner. Yea, but when Christ came, this Freedom was brought unto light; for than he appeared, who was the Substance of all; and then when the substance came, the shadows ceased.  
2. It was more largely extended. Before, this Freedom was kept within the bounds of the Jewish Nation, Psal. 147. 19, 20. 'Twas a great privilege then, to be one of that People, because salvation was of the Jews, and all the rest of the World were Strangers and Foreigners: But when Christ came, than the other Nations, poor Heathen and Gentiles, had this Salvation sent to them. The Lord now makes his way to be known upon earth, and his saving health among all nations. But for all this you must know, that this Freedom was in force ever since the fall; for then God made the Promise of sending Jesus Christ, viz. That the seed of the woman should bruise the serpent's head, Gen. 3. 15. and all that were saved, were saved in the way of looking to that promised Seed, though he was not to come into the World till the fullness of time.  
I must needs desire you to take notice of four things from hence, That this Freedom hath been of force since the Fall. As,  
1. That persons, not living in the days wherein Christ was upon Earth, is no hindrance at all to their eternal Salvation; for many are saved, both before his coming in the Flesh, and since his ascending into Heaven, who never saw him in his bodily presence. I confess it would have been a very desirable thing, to have seen our dear and blessed Saviour here in our Nature; and to have had the privilege to have conversed with him about the things of the kingdom of God; and to have heard him that spoke as never man spoke. But we are hindered neither from Grace nor Glory for the want of this; we may be sanctified without it, and we may be saved without it. As for sanctification, many that did so see him, did remain unsanctified; and People were not converted by the Humane Nature of Christ, but by the Divine Power and Spirit that dwelled in him, Joh. 6. 63. And as to salvation, that's obtained, not by beholding Christ with an eye of Flesh, but with an eye of Faith; and they who have that eye, here's their comfort, Though they never saw Christ upon Earth, they shall see him in Heaven. If thou hadst seen him upon Earth, thou wouldst have seen him in the form of a servant, in a poor and mean condition (for then he came to humble himself, and to be of no reputation) but 'twill be another manner of sight to see him in Heaven, to behold his glory there, Joh. 17. 24.  
2. That there were Believers, and as great Believers, in the days of the Old Testament, as there are in the New. Believing was the way to Salvation then, as well as now. Because this Freedom by Christ did not then begin, when Christ came in the Flesh; therefore you must think, that Faith in Christ did not then begin neither. Believing was the old and the only way to Heaven, ever since the Covenant of Works was broken all in pieces by Adam's Transgression. Indeed there have been more Believers since the times of the New Testament, than formerly; because the Gospel hath been propagated further: but there were as true and as great Believers before, as you may see, Heb. 11. where the Faith of Abel, and Enoch, and Noah, and Abraham, and the rest, is recorded and propounded as an Example to us. And if there were such eminent Believers then, how shall we answer it if we be Unbelievers now, who have greater helps for our Faith than they had? It should much stir us up to believe, to consider what times we live in; how many things we have to help our Faith, of that they had: they had the Promises of Christ made, but we have them fulfilled; they were fain to spell out Christ in a heap of Ceremonies, but we may read him in his own Story.  
3. Take notice of the wonderful Virtue that is in Christ; such a Virtue as reaches from the beginning of the World to the end of it. You see his Freedom was of force in the first Generation, and so it shall be to the last. You know, that Christ said, when the woman that had the bloody Issue touched him, I perceive that virtue is gone out of me. But Oh, what a deal of virtue is there gone out from Christ in this respect, that he hath been the Redeemer of Souls from the entrance of Time, and will be so till Time shall be no more. Things may be very precious when they are made, and for a while after, as cordial Waters, and curious Ointments, and costly Perfumes; but they won't always keep their Virtue, and especially if they stand open, it will not be long before they be corrupted: but Jesus Christ is such an excellent Cordial, and such an excellent Ointment, that though he hath been so long standing open for the use of every comer to him, yet he hath not lost any thing of his Virtue or Savour; he is as refreshing and as sweet still, as evet he was. You find in Solomon's time, in the Old Testament, how he speaks in Cant. 1. 3. Because of the savour of thy good ointments, thy name is as ointment poured forth; therefore do the virgins love thee. What a savour Christ sent forth to the People of God then! and in 1 Pet. 2. 7. in the times of the New Testament, still Christ held his Virtue; he was precious to them that believed, and so he is still. A Believer can be refreshed and comforted with Christ, (he is so full of Virtue still) when he can be refreshed and comforted with nothing else: 'tis the present experience of the Saints in this Age, as well as in the Ages that are past, That Christ can revive a drooping Soul, and cheer up a fainting Spirit now, as well as ever he could.  
4. Take notice of the exceeding riches of the grace of God, that upon such a thing as the Fall, he should bring in Freedom by Christ. Oh! what an astonishing Consideration is this, that God should take occasion to manifest his highest Mercy, where he might have taken occasion to have manifested his hottest Justice! What could have been expected, in all likelihood, when our first Parents, and we in them, had thus by sin spoiled all God's Workmanship, and defaced his blessed Image to which we were conformed in our Creation, but that he should have left us to all the misery that his broken Law could expose us to? And lo! no sooner had man undone himself, but he brings in a promise of Redemption by Christ. Who would ever have thought, that Mercy would have come in at that door? Behold, Sirs, at what strange doors God can bring Mercy in: when the Condition looks like a hopeless, lost, undone condition, God can let in Mercy there. If it be great affliction, nay if it be great transgression, God can let Mercy in for all that, Hos. 13. 9 O Israel, thou hast destroyed thyself, but in me is thine help. There Mercy comes in, but at what a strange door ' 'tis! And therefore, whatever be thy case, or whatever be thy guilt, don't say, Well, to be sure Mercy can never come in here. 'Tis true, we must look for Mercies coming in the appointed ways of finding it, and we must not expect it at any strange door. Don't tempt the Lord, and presume upon hopes of Grace in ways of sin, Rom. 6. 1. What shall we say then? Shall we continue in sin that grace may abound? I only note this from it, That when God will, 'tis wonderful to see what strange occasions he takes to show himself gracious.  
To the Second thing, what is intimated to us by this, That Freedom comes by Christ.  
1. It intimates the horrible nature of sin, in that no less than God's own Son must be the Redeemer from it. You know sometimes the greatness of a Disease is seen in the greatness of the Physician that comes to the Patient. If one ails but some small or ordinary matter, why, then one will hope to do well again, either without any Physician at all, or else that an ordinary Physician will serve the turn: But when there comes some famous eminent Doctor, one that all the Country hath been laid for, to inquire out a man that is so skilful and able in his Profession, that there is not such another to be heard of; why, then People will be ready to say, Certainly the person that this Physician goes to, is taken with a very dangerous Disease, and his condition is no ordinary Distemper, because there is such an extraordinary Physician sent for. So here, that the Son of God must be sent into the World to recover it; that there must be a Physician from Heaven to do this Work: Oh! it speaks what a grievous condition sin brings us into. Sin is the worst of evils: one bade better be any thing for Affliction, than be a Sinner; yea, the greatest suffering is not comparable to the least sin. And therefore, you that will not believe that sin hath any such great harm in it, you must needs think you are deceived, if you do but consider what a Physician this makes work for: See Psal. 41. 4. If thou hadst committed but one little sin in all thy life, yet 'tis of such dangerous consequence, that thou wilt certainly die of it, if this Doctor Jesus do not come to cure thee.  
2. That spiritual Freedom is an unspeakable Mercy: you may see 'tis, in that it comes by Christ, by so great a hand. Do you think, that the Son of God should come down from Heaven to bestow it upon us, if it were not some transcendent good thing? There are many excellent Mercies that are given to men, and yet there's no coming from Heaven to give them; the Gifts come from Heaven, but the Giver doth not, Jam. 1. 15. but this is such a Gift, and such a Mercy, that the Giver must come from Heaven to give it, Joh. 16. 28. Oh, Sirs! what high thoughts should we have then of this Freedom? Surely there's abundance of worth in it; (as I shall show upon the last Branch of the Doctrine) in that it comes to us by such a Messenger as Christ himself. You that have a part in this, you may say as Paul doth, 2 Cor. 9 15. Thanks be unto God for his unspeakable gift.  
3. That Christ hath a ruining design upon the Kingdom of the Devil. If Freedom comes by him, then that must not stand. This Freedom by Christ, is God's device and contrivance, to batter down the Devil's walls, to turn his Subtlety into Foolishness, and his Power into Weakness, and to bring away his Subjects from him in spite of his heart, even as many as the Lord will have to be saved. 'Tis true, the devil will keep multitudes of Souls in his slavery, but there is not one of them that God hath chosen, but shall be sure to be brought out from his Iron Furnace. The Devil may keep those that are to be his own for ever, but he shall not always keep any that belong to God; though he hath some of them yet in his Dominion, yet they shall be delivered: as Pharaoh had the Children of Israel for a while in captivity, but at last he must part with them whether he would or no, and there remained not one of them left behind. Though they don't come all out in the self▪ same day, as they did out of Egypt, Exod. 12. 41. yet now one is converted, and then another is converted, till it shall come to that at length, that the Devil hath not one left that was a chosen Vessel to God.  
4. It intimates, that as Christ undertook the Work of our Redemption, so he did not fail of accomplishing that which he went about. Freedom comes by him; he did not only attempt or endeavour to bring it, but he effected it. Men many times they set upon great things, but then when they have begun them, they cannot carry them through; the burden, and charge, and care of it is beyond their power: and it is one of the greatest follies of some, that they will be meddling with those things that are too high for them. Now this was a very high Undertaking that Christ went about, to procure Freedom for such a vast number of Souls as were to be brought to Glory: for though 'tis true, they that shall be saved are but few, in comparison to those that shall perish; yet considered apart and by themselves, they are a wonderful great Company, Rev. 7. 9 Well, but now as high an Undertaking as this was, 'twas not too high for Christ; he began it, and he finished it: See Joh. 17. 4. I have finished the work; he means, this Work of our Redemption. And in Joh. 19 30. you read, that these words, It is finished, were the last words that Christ spoke before he died: as if he should have said, Though I am a dying, yet the work of my Life is done. I do not go off the World like a Bungler, that went about what he was not able to effect. All that believe in me will find, that I have not been a half, but a whole Saviour to them: the business hath not miscarried in my hands, that they should wish I had never meddled with it. You know, the Apostle tells the Colossians, chap. 2. 10. that they were complete in him: and in Heb. 9 12. 'tis said, that Christ hath obtained eternal Redemption for us: he did not only endeavour to obtain it, but he hath obtained it. The Greek word is, he hath found it; he did not do as a man doth sometimes when a thing is lost, he seeks it, but then he comes back again and saith, he cannot find it. Isa. 53. 10. The pleasure of the Lord shall prosper in his hand: that is, he shall be sure to carry it through. 'Tis true, he met with many difficulties in his way; as it was the highest Work that ever was gone about, so 'twas the hardest Work: if it had not been Christ that had been about it, it would never have been brought to pass; but because 'twas he that had it in his hand, therefore he brought it to a blessed period. And in this, Christ is an Example to us, not only to begin good things, but to hold out to the finishing of them, whatever hardship we must undergo. Beloved, difficulty doth attend all Duty, and great difficulties do attend some Duties; but for all that, we must see the end of them. God loves such a frame of spirit, as to have Christians to be crowding and pressing to Heaven, through many things that stand in their way. 'Tis no great matter, you know, to get to a place when one hath Elbow room enough; but when the way is thronged up, and there is this to hinder him, and that to hinder him, and yet the man will not give over till he comes where he should; it speaks that he was resolved to get thither. And remember this Note, That the going on in our Duty, notwithstanding difficulty, is an evident sign of our Sincerity. There was a great deal of difficulty in Abraham's way, when he was to offer up his only Son at the Command of God: but because he would not stick, at that, see what is said to him, Gen. 22. 12. Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. As if he should have said, Now thou hast given a proof it to purpose.  
You may judge of the Sincerity or Hypocrisy of your Hearts in this case. You begin many things that are good, it may be; ay but do you carry them on to perfection? Don't you fly back again, when you find 'tis hard? It may be thou beginnest to deny thyself in this and that Sin or Lust; yea, but as thou art a doing of it, thou findest that Self-denial is a very hard thing, and so thou returnest with the dog to his vomit, and with the sow that was washed, to her wallowing in the mire. Oh! this is a bad sign that thy heart is not right in the sight of God, One that is sincere will desire to stir himself up the more now, because he finds 'tis hard; and he will be thinking, What, shall I be worsted, and let alone, because my way is not smooth and easy for the Flesh to walk in? And though he finds it difficult, yet he doth not think it impossible; he believes, through Grace, such a strong Corruption may be subdued, and such a Temptation may be overcome, and such a great Affliction may be born with a patiented spirit; and therefore, he will go to God for power, though he hath none of his own; and go to God to make things easy, though they are so hard to him, and then he finds he can go on, Col. 4. 13.  
To the Third, How doth it appear that this Freedom comes by Christ? Ans. For this I shall give you two sorts of Arguments; 1. Some that prove it more directly. 2. Others that prove it more remotely; being drawn from such considerations as are not immediately about Christ himself.  
Those Arguments that prove it more directly, which do more nearly relate to Christ himself, are these.  
1. This Freedom was to come by one that was the only begotten Son of God, who could call God Father, and whom God could call his Son, after such a manner as none else could: they must have such a Relation one to another, as could not, upon some accounts, be communicated to any other. For though 'tis true, God doth in his rich mercy enter into the Relation of a Father with Believers, and gives them power to become the Sons of God, Joh. 1. 12. Yet (as I have formerly hinted) to them God is a Father by Grace, Covenant and Promise, and they are children to him by Faith; see 2 Cor. 6. ult. Gal. 3. 26. But this was not enough for him that was to bring in this Freedom; he must not be one that was made the Son of God, so as to be none before; but he was to have this Relation to him from all eternity. We cannot express the manner of it, it is such a glorious Mystery. Well now, who can this be but Christ? The Saints, they do not claim their Sonship this way, though they are called Sons, and wonder at it that they should, 1 Joh. 3. 1. Yet they acknowledge, that they were not the Sons of God by nature, no, but children of wrath, Eph. 2. 3. They'll quickly tell you, 'twas not their natural due to be the Children of God, but to be firebrands in Hell; for so this Scripture last quoted doth intimate. And the glorious Angels in Heaven, they don't claim their Sonship this way neither: they acknowledge that they are Sons by Creation, and they all of them praise and bless the Lord for this, and shout as it were for joy, in singing together to his Name, Job 38. 7. But Christ he hath this Sonship by eternal Generation; this is the only begotten of the Father, as he is often called, and therefore Freedom must come by him. And in my Text you may observe, that when Christ speaks of this Freedom, he puts in this Relation of his to God; he useth the word Son, If the Son, etc. To teach them, that it must needs come by him, since he was the eternal Son of God: for such a one he must be, who was to give this Freedom.  
There is one Objection, before I can go on, that I would take notice of. Obj. But it is said in Scripture, that this Freedom, and the Works about it, were to be by a Servant of God; which is another Relation than that we are now speaking of, yea and a far more inferior one than this of the Son of God. If a Servant of God was to bring this Freedom, how can it be by the Son of God? You shall find the places in Isa. 53. 11. Zech. 3. 8. and elsewhere. Ans. This is none other than the Son of God who is here spoken of; only he is called by this name, in reference to the great Work that he was to do, and in reference to the mean and low condition in which he was to do it; he took upon himself the form of a servant: and in respect to his faithfulness in all that he undertook, as the Scripture saith, he was faithful to him that appointed him.  
2. This Freedom was to come by one that was to be God and Man together in one person. He was to be such a wonderful One, that the like was not to be found again, either in Heaven or Earth. In Heaven there was one that was God, yea but he was not man; and upon Earth there were many that were men, yea but they were not God. But here the two Natures, the Divine and the Humane, they must meet together in him that was to be the Redeemer: and there was great reason for it; the procuring of this Freedom did require both these to concur, and each of them to lend their helping hand. Now thus it was with Christ; he was God, for he saith, I and my Father are one; and he was man too, for he saith, The Father is greater than I And therefore, Christ was the wonderfullest Sight that ever was beheld upon Earth: to see a person that was true God and true Man at once, what a rare Sight was that? Oh! What an astonishing thing is the Incarnation of Christ, that God should take upon him humane Flesh, and that humane Flesh should be united to the Godhead! Yea, this will make a considerable part of the Glory that shall be in Heaven, to behold the Son of God in our Nature. What an everlasting joy will it be to the Saints, to see Christ in their Nature sitting down at the right hand of God Well, therefore, surely Freedom comes by Christ, since 'tis he that is both God and man in one Person for ever.  
3. This Freedom was to come by one, that was to be all his days upon Earth without sin; he must lead as pure a spotless Life, as the perfect Law did call for: he must not do as we do; the best of us perform Duties that have a great many flaws, and fail in this and that, and then repent; no, he must fulfil all righteousness to a tittle. Why, so did Christ, and therefore Freedom comes by him, 1 Pet. 2. 22. Who did no sin, neither was guile found in his mouth. There was not a Transgression in the whole Life of Christ; he was without blemish and without spot; though he spoke much, yet be never spoke amiss; though he thought on many things, yet he never thought amiss; though he did many things, yet he never did any thing amiss; he had not only sincerity, but he had perfection; not only holiness, but all the degrees of it. The People of God, though they have Grace, yet they have need of grains of Allowance; they don't so their Duty, but that they stand in need of mercy; though God be glorified by that they do, yet they don't look to be justified by what they do. But now, Christ he lived so, as that he was justified by works; yea so, as to justify all that believe in him by his works, Rom. 5. 19 He lived so exactly, as that we need not fear to follow his Example: we are commanded to follow the Example of the Saints; yea, but we must take heed that we don't follow them in every thing, for fear we should follow them in sin: though the general course of a child of Gods walking is holy and good, yet he hath his particular miscarriages, and there we must leave him: but Christ's walking 'twas all obedience, and all conformity to the Will of God; therefore he is a fit and a full Pattern for us, in what is our Duty.  
4. This Freedom was to come by one, who could make full satisfaction to the Justice of God for sin: for so God was resolved, that he that would be the Purchaser of it, should, without any abatement, bring in such a Ransom as was able to recompense all the wrong that he had received. And therefore, he had need to be some mighty Undertaker that should appear in this Work; since he was to offer up a Sacrifice of such Value, as might make an All-sufficient Expiation and Atonement to the highest Demands that could be propounded in a way of Satisfaction. Now if all the Beasts of the Forest, and all the Cattle upon a thousand Hills should have been gathered together, and given in Sacrifice to God; yea, if all the lives of Men and Angels should have gone for it: this would not have quieted the Justice of God. The guilt of sin is another manner of thing, than that it can be bought off, or purged away by such means as these: no, there must one be found, who could bring a more excellent Sacrifice than all Creatures, or any mere Man could amount to. Now, this full Satisfaction Jesus Christ did make, and therefore Freedom comes by him. And that he did so, appears in three things, which you find in that Epistle to the Hebrews: 1. In that after Christ had offered up himself, all other Sacrifices ceased: it abolished all the ceremonial Worship of the Old Testament; then there was no more blood of bulls and of goats required to be shed, nor the ashes of an heifer to sprinkle the unclean: See Heb. 10. 5, 6, 7, 8, 9 Those Ministrations and Services were pleasing to God before, as they did type out his Son that was to come: but when he was come, and had offered up that great Offering of Himself, than (mark the expression) God hath no pleasure in them; thou wouldst not have them, saith ver. 5. He had no pleasure in them, saith ver. 6. He takes them away, saith ver. 9 q. d. Away with them, what should I do with these now? He looks upon his Son in the flesh, the Body that he had prepared, the second sacrifice, as 'tis here called; that is, of another kind and nature than the first Sacrifices under the Law were; and that is it that he is for, and that he will now establish. Now if Christ had not made full Satisfaction, than these former Sacrifices should not have ceased; there must have been the Old Testament Worship still: But there is no need of that now; nay, it would be an abomination to God, now, to bring him such kind of things as these; it would be, as you read in another case, Isa. 66. 3. He that killeth an ox, would be as if he slew a man: he that sacrificeth a lamb, as if he cut off a dog's neck: be that burneth incense, as if he blessed an idol.  
2. It appears that Christ hath made full Satisfaction by this, that he doth not continue his own offering up of himself: he was to purchase this Freedom by the offering up of himself. Now, if he had not laid down a full Price, why then, he must have gone to his Sufferings again, he must have died often; as the Sacrifices under the Law, because they were not full, and could not make the comers to them perfect, therefore they must be renewed; but Christ offered up himself but once, and there was enough: See Heb. 9 25, 26. God never said to Christ, Son, you must die again; this is such a great Debt, that you have not paid enough.  
3. It will be further manifest, that he cleared all the score, by this, That when he had offered up himself, and risen again from the dead, he was received up into glory. Now he could never have come thither himself, nor have brought any else thither, if his Satisfaction had not been full; See Heb. 10. 12. But this man, after he had offered one sacrifice for sin for ever, sat down at the right hand of God: that is, in token that he had made the comers to him perfect; for so you have it in ver. 14. If he had not, 'tis certain that he would have been in the Grave still.  
5. This Freedom was to come by one that was to die, but not for himself: if he had died for himself, he had not been fit to die for others. His Death must be altogether for the excusing and delivering of those, who for their own Transgressions had deserved that the wrath of God should have fallen upon themselves. He must be a Surety for others, and one that could say, I am bound for such and such persons Debts; and being so, I do acknowledge they are mine, and I take them upon myself, and here I come to discharge them. Why, thus it was with Christ, and therefore Freedom comes by him; he laid down his Life, but he tells you, 'twas for his sheep, Joh. 10. 15. He was not indebted a farthing token to God upon his own account: Law and Justice had nothing to say to him, nor nothing to do with him, but only as he stood in our stead, 2 Cor. 8. 9 He was rich, yet for your sakes he became poor. Mark, for your sakes. What had he done to offend God? or to suffer such a cruel, and painful, and cursed death as he did? Let all his Life be scanned to the utmost, he would have been found innocent, holy, harmless, undefiled, separate from sinners. And had it not been for others, in whose behalf he endured all that Agony and bloody Sweat which he underwent, it had nor consisted with the Justice of God to lay such things upon him. But since he would put himself in our place, out of his great love to poor lost sinners, therefore 'twas fit that God should deal thus severely with him as he did: and 'twas well for us that he laid on sound upon Christ, and did not spare him at all. See that Scripture, Isa. 53. 5. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him; and with his stripes we are healed. Mark here, how Justice laid it on upon Christ. q. d. What? are you stepped in to bear these blows that sinners have deserved should fall upon them? Well, I'll not spare you a jot the more, because you are my Son: and then he falls to it in such a manner, as that he wounded him, and bruised him; he crushed him as it were, between the millstones of his wrath for our iniquities, that he made him the saddest Spectacle to look upon that ever was. And I say, 'twas well for us that Justice lashed Christ in this dreadful manner; for, with these stripes we are healed: they were wounding stripes to Christ, but they are healing stripes to us: that Blood that this sin-revenging Hand fetched from Christ, turns to be a precious Salve for our grievous Sore. Hence 'tis clear, that Christ is the very Redeemer, because 'twas not for himself that all this was done to him; See Dan. 9 26.— cut off, but not for himself.  
6. This Freedom was to come by one who was witnessed to by all the Prophets under the Old Testament, and to whom all things were to agree which they foretold: Now thus it was with Christ, and therefore Freedom comes by him. See Act. 10. 43. To him gave all the Prophet's witness, etc. And therefore, you do often meet with this in the Story of Christ's Life and Death recorded in the Gospel; this and that was done, that the saying of such and such a Prophet might be fulfilled, and that such a Scripture might be fulfilled; all was fulfilled in Christ. The Prophecies of the Old Testament, they foretold out of what Nation he that was to be the Redeemer should arise, viz. from among the Jews: So did Christ, saith the New Testament. The Prophecies of the Old Testament foretold, that he must be of the house of David, and of the tribe of Judah: So was Christ, saith the New Testament. That he was to be born of a Virgin; So was Christ, saith the New Testament. That the place where he must be born, must be Bethlehem; and there the New Testament tells us Christ was born. I cannot stand to quote Places about these and many other things of this sort: study the Word for this; compare Scriptures of the Old and New Testament together, you'll see how all doth exactly agree to Christ. And therefore he is the true Redeemer; and this Jesus whom I preach unto you, is Christ. But I shall go no further in this.  
There are other Arguments that do more remotely prove, that Freedom comes by Christ. I will but hint at four.  
1. If it doth not, why then observe upon how many things this would cast a lie. It would cast a lie upon all the Ministry that preach the Gospel: They tell you that Freedom comes by Christ, and are, or should be earnest with you to stir you up to come to him for Salvation. What? do you think they are all Deceivers? Have they all conspired together throughout the World, to put a cheat upon People? Why, how can this be? They never met all together, nor possibly could, to plot such a business. It casts a lie upon all the Apostles, upon all the Prophets. It would cast a lie upon all the Ordinances of Christ, for they all lead to him. It would cast a lie upon the Scriptures, for they speak of him. It would cast a lie upon the Angels in Heaven, for they sang at his Birth, Glory to God in the highest, etc. It would cast a lie upon Christ, for he told the World that he was the Redeemer: I am the light of the world; and I am that bread of life; and I am the resurrection and the life; and I am the way, and the truth, and the life. Yea, it would cast a lie upon God himself; for he said, this was his beloved Son, and owned him by a Voice from Heaven.  
2. If Freedom doth not come by Christ, than all the Saints hope is lost. They have all placed their hope in him, 1 Tim. 1. 2. They hope that they shall have eternal life by believing in him; they hope that it won't be long now, before he will come again and receive them to himself, according to his Promise, that where he is, there they may be also. They are described there in Tit. 2. 13. to be a People looking for the blessed hope, and glorious appearance of the great God, and our Saviour Jesus Christ. And oh, how many breathe and long of Soul have they, and do they send forth to him! and, having the first fruits of the Spirit, they groan within themselves, waiting for the adoption, to wit, the redemption of the body, Rom. 8. 23. And what? shall all this be lost.  
3. If Freedom did not come by Christ, certainly the Devil would not keep such a do to hinder Souls from coming to him. He makes this his great business, to blind the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them, 2 Cor. 4. 4. But they might come, and come to Christ, and he would put forth no power, nor use no subtlety to hinder them at all, if there were no Freedom to be found in him. The Devil knows 'tis otherwise; and therefore he sets all his devices a work to block up that way.  
4. If Freedom did not come by Christ, than no Soul that comes to him could find rest in him: But every Soul that comes to him, finds rest in him, Heb. 4. 3. Yea, they find a glorious rest in him, as God promised they should, Isa. 11. 10. Obj. Why, but there are many that come to Christ, and yet are much disturbed, and full of disquieting thoughts. Ans. Yea, that's true, and yet notwithstanding they do find rest in Christ; for, ask such a person in the midst of all his fears, It is thus and thus with you, ay, but would you change? Would you place your hope in another? Oh! no: here he desires to pitch for ever. Well then, he finds rest here, as to the Objection; and all his trouble is not, that he fears whether there be rest in Christ, but whether he be truly come to him.  
To the Fourth, After what manner this Freedom is in Christ, I answer, 1. 'Tis in Christ personally; i. e. Jesus Christ who is the Second Person in the Godhead, is he who is our Deliverer and Redeemer. When a poor Creature is delivered by some one out of his Slavery, certainly he must needs desire to know who was the person that did it. Now the Lord Jesus Christ is the very person that hath done this great Work for us; as he said to the woman of Samaria, Joh. 4. 26. when she spoke of the Messiah or Redeemer that was to come, I that speak unto thee, am he. Now, the reason why I mention this, that our Freedom is in the person of Christ, is in order to the answering of one Question that may profitably be propounded here; which is this,  
Quest. Whether our Redemption be so to be appropriated to Christ, the Second Person in the Godhead, as that the other Persons, namely, the Father and the Holy Ghost, had nothing, or have nothing to do in it?  
Answ. 1. Our Freedom comes in some respects, from the Father and the Holy Ghost, as well as from the Son, or from all the three Persons jointly. 2. In other respects, it comes from Christ personally and peculiarly; so as that, in some sense, he is and must be looked upon as more immediately our Redeemer. I will open these two things a little.  
1. Our Freedom comes from all the three Persons. That it comes from Christ, you know that's the whole business of this 4th Branch of the Doctrine; and much hath been spoken to it already. But now for the Father and the Holy Ghost, they are also concerned in this Freedom. For the Father, see that place, Col. 1. 12, 23. Giving thanks unto the Father,— who hath delivered us from the power of darkness, etc. And for the Holy Ghost, you read, 2 Cor. 3. 17. that where he comes into the heart, he brings Liberty with him: So that the giving of this Freedom is, in some respects, the joint work of all the Persons. I shall show you what you are to gather from this by and by, that they all have a hand in it. But, first. I will show you what hand the Father and the Holy Ghost have in conjunction with Jesus Christ about this Freedom; and then how Christ, as I said, is more personally and peculiarly concerned in it.  
For God the Father, I shall give you five things, for his having a hand in this Work.  
1. He did appoint, design and choose the Son to be our Redeemer: he did in his infinite Wisdom and Goodness, contrive the way for the bringing of those that should believe, out of the misery that they were fallen into by sin, Gal. 4. 4, 5. So that our Redemption was from the Father, as the Original and Fountain of it. He broke, as it were, this Business to his Son, and by his own consent he pitched upon him to be the Saviour and Mediator. You may observe in many places of the Old Testament, that the Father is brought in, speaking to Christ as one that he had called and chosen to this Work, Isa. 42. 6, 7. and 49. 8, 9 and 55. 4, 5. and 61. 1. Zech. 9 11. By these places you may see, that the Father and the Son did, as it were, agree together from all Eternity about this thing; and took, as I may say, a delight to confer together in Heaven about it. There were many wonderful things done between them even there: there this admirable Design was laid; and there Christ, as it were, engaged and entered into Covenant with his Father, that he would undertake and faithfully perform this great Work: and there the Father past his promise to the Son, that those whom he should redeem should have eternal Life, Tit. 1. 2. And there the Father did, as it were, give in to the Son, the Number, List or Roll of all the persons that were to be redeemed, Joh. 17. 6. So that when Christ came into the World, he knew for whom he was to die, and for whom he was to make intercession; that it was not for all the World, but for them whom the Father had given him: and he knew who they were, as he saith, Joh. 10. when he speaks that he was to lay down his Life for the Sheep, ver. 15. I know my sheep, ver. 14. he must needs know them, for he stood charged with every one of them, Joh. 6. 39 So that Christ was a long time separated to this Work before he went about it, even by the everlasting Decree and Purpose of his Father, 1 Tim. 1. 9, 10. Oh! what ancient Mercy this Mercy by Christ is! It hath been laid up for the Saints of old, before the World began. 'Tis from everlasting; and as 'tis from everlasting, so 'tis to everlasting, Psal. 103. 17.  
2. The Father did fit his Son, and fit him with all that was needful to go about such a Work. As God never sends or calls any to an Employment, but he furnishes them with what is necessary for the discharging of it: So he did this in a singular and eminent manner to Christ: the work that he had to do, would require a deal to be laid out upon it; he had need bring enough with him, and so he did: See Col. 1. 19 It pleased the Father, that in him should all fullness dwell. And in Joh. 3. 34. you read, that the Father gave him the Spirit without measure: he dealt otherwise with him, than he doth with the rest of his Children. 'Tis true, be bestows his Spirit, and the Gifts and Graces of it upon them, but to them he measures it, Rom. 12. 3. He doth divide and distribute to them, 1 Cor. 12. 11. and he gives it so to them, that they cannot say one to another, I have no need of thee. But in his giving to Christ, he observed no number, no weight, no measure; he gave him all, all Power, all Riches, all Righteousness: he dealt with us by retail, as I may so say, but he dealt with Christ by wholesale; he makes us to be as the Streams, or small Rivers; but he made him the Sea; he hide all the treasures of Wisdom and Knowledge in him. See that one place more how Christ was fitted, Is. 11. 2. The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord. He made him able to speak so as never man spoke; he made him able to comfort a wounded Spirit, so as never man comforted, Isa. 50. 4. he made him able to suffer so, as never man suffered; he made him able to live so, as never man lived.  
3. The Father did assist and stand by him, in the doing of all that he did in the Work of our Redemption: he did not set him to work, and then forsake him; but his Presence and Power went along with him. 'Tis true, he cried out upon the Cross, My God, my God, why hast thou forsaken me? and at that time he had an eclipse and withdrawment of the Presence of his Father: but this was not a total and a final desertion; for even then, he could look upon God as his God, and act his Faith in him; which shows, that even then, he was supported and enabled to go through with his most bitter Sufferings. Now, for the Assistance that he had from his Father, you have divers places, as Is. 42. 1. Behold my servant whom I uphold: that is, I will go along with him in his work, with my upholding-power. God the Father looked after him, to carry him through what he sent him about; and see what he undertakes for him, in ver. 4. He shall not fail, etc. As if he had said, Tho 'tis a very hard Work that he hath to do, yet I'll keep him from fainting in it; and so he promises, in ver. 6. that he would hold his hand for him, as it were, to keep it from being weak or shaking. And in the confidence and full assurance of this, that he should have his Father's help, you shall see how resolvedly and courageously he goes to the Work, Isa. 58. 5, to 10.  
4. The Father did accept this redeeming-work at the hands of his Son, as that in which he was satisfied; as who should say, I have enough, I demand no more: he took great content in what he had done, and so he doth still. There be two excellent places for this; one in Joh. 10. 17. Therefore doth my Father love me, because I lay down my life, etc. And another in Eph. 5. 2. Christ hath given himself for us an offering and a sacrifice to God for a sweet smelling savour. Christ could not have pleased his Father better, than by performing this Work. Oh, what a lovely delightful thing 'tis to his Soul, to see what his Son hath done for poor sinners!  
5. He did reward him for his pains. You find Christ, when he had done his Work, he calls for his Reward, Joh. 17. 4, 5. And if you look into Rev. 3. 21. you shall see Christ saith, he hath it; As I also overcame, and am set down with my Father on his throne. In this place, he tells John in his Revelation to him from Heaven, and he bids John to tell it from him to the Church to whom he was to write, That he was well paid for all the good and great Service that he had performed in the work of our Redemption. God the Father had of old promised to him, that he should have a large Recompense for it, as you may read, Isa. 53. 12. Therefore will I divide him a portion with the great; he shall divide the spoil with the strong, because he hath poured out his soul unto death. And if you bring this to the New Testament, you shall see what this Recompense was, and how fully 'twas paid in to him, and how many ways God honoured him; how he raised him from the dead again, and took him into Heaven, and set him down at his own right Hand on the Throne of the Majesty on high, and made him the Head of his Body, the Church, and placed him far above all Principalities and Powers, etc. Eph. 2. 20, 21, 22. and appointed him to be the Judge of all, and he to whom all must bow: and all this was by way of Reward to him for what he had done and suffered in the great Work of bringing this Freedom to us. See Phil. 2. 7, 8. there you have an account of the great Service that he did about it; and then he brings in ver. 9, 10, 11. with a wherefore, Wherefore God also hath highly exalted him, and given him a name that is above every name: i. e. He considered how greatly his Son had been humbled for our sakes, and upon that account he promoted him to this high degree of Exaltation. Thus you see the Father had a hand also in this Freedom.  
And then for the Holy Ghost, he doth much about it too. For, it is the Spirit that doth awaken and convince the Soul that is to be saved, to see its lost and undone condition by nature; and shows it, by its own illumination, Why, thou art one that art in bondage. That proves this by undeniable Evidence: What! live so as thou hast and dost, and not be in this spiritual Bondage! Oh! it cannot be. Why, thou hast the manifest signs and tokens of a person in slavery: what's the meaning that thou art so in love with sin, and under the power and dominion of these and these Lusts? that thou art so given to such and such wicked Ways, and so contrary to all that is good? That thou hast such an unclean Heart, and such a disobedient Life, such a dark Mind, such vile Affections, such a rebellious Will? Why, doth not this speak that thou art an Enemy to God, and a Child of Wrath? Would, or could any Man or Woman live such a carnal, vain Conversation as thine is, if they were not in an unregenerate condition? Therefore you read, Joh. 16. 9 that it is the Spirit that reproves the world of sin.  
Again; It is the Spirit that humbles the soul that is to be saved; that abases and laves it low in the sight of its own sin and misery, that makes sin grievous and odious to it, and that brings the Soul under a sense of that wrath that belongs to the workers of iniquity: So that it shall cry out, Oh, what have I done! Oh, what have I deserved! what a dangerous case am I in! Here's this and that sin forbidden by God, and yet committed by me, and thereupon the Law threatens thus and thus. Oh, how shall I escape! Here's this and that Duty commanded by God, and yet neglected by me, and thereupon the Law threatens thus and thus again. Oh, what shall become of me! Hence that sorrow and heaviness that is in such a Soul now, is called the spirit of heaviness, Isa. 61. 3. to note, that this heaviness comes from the Spirit: 'tis he that sets the Soul a mourning thus.  
Again; It is the Spirit that discovers to the Soul that is to be saved, where its remedy is for all this; that acquaints it with the Gospel and Salvation by Christ, and what things God hath freely given to his People in and by his Son, 1 Cor. 2. 12. That shows it, Tho thou art such a great sinner, yet there is a great Saviour; one that is a Physician, appointed to cure such Diseases as thine are; one that's a Surety, appointed to pay such Debts as thine are. 'Tis said here, that the Spirit makes those who shall be saved, to know such things as these are; what God hath done for the raising and recovering of poor sinners, in a way of free Grace; what a glorious Contrivance he hath found out by Jesus Christ, revealed in the Gospel, to show mercy to them: and indeed, that's a knowing that is worth the having, to know these things so, as the Spirit makes them known to the People of God. There be many that have a kind of Knowledge of these things by bare reading of them, and hearing of them, and by common Illumination of the Spirit; but this knowing here, is another manner of thing.  
Again; It is the Spirit that doth help and enable the Soul to look out for this Christ, to use all the means, and to go all the ways that may be, to come to this Christ, and to get an interest in him; that works in it faith to lay hold upon him, and that makes the Soul able to take him, Eph. 3. 16, 17. That he would grant you according to the riches of his glory, to be strengthened with might by his spirit in the inner man, that Christ may dwell in your hearts by faith. Mark, 'tis the Spirit that by his might doth strengthen the inner man, that Christ may dwell in the heart by faith. Take notice by the way, what a deal of Power there must go out from this Spirit, to make a Soul believe with the true saving Faith. They that have the false Faith, they can believe with ease; there needs not an Almighty Arm to be stretched out to work their Faith, they give it themselves, and have had it all their days; they find no difficulty either in the getting of it, or in the keeping of it. But the true Faith comes into the hearts of Saints by no less a strength than that which God by his Spirit puts forth: See Eph. 1. 19, 20.  
Again; It is the Spirit that seals and witnesses to the Soul, the Assurance that this Freedom doth belong to it, and that proves to the Soul that it is so, by such Evidences as it gives out of the Word, Eph. 1. 13. This is he that carries, as I may say, God's Privy Seal, and when, and to whom he pleases he gives it; but he gives it to none but them that are sanctified: The secret of the Lord is with them that fear him, and he will show them his covenant. And this is an unspeakable mercy, to have the Spirits Seal set to our Graces; to have one's repentance sealed for a true Repentance, and one's faith sealed for a true Faith, and one's comfort sealed for true Comfort, and one's interest in Christ sealed up: We must make our state of Grace sure by Signs, but the Spirit can make it sure by Seal.  
Again; It is the Spirit that engages and stirs up the Soul to such a walking as is sit for one that is brought into a state of Freedom: therefore, 1 Pet. 1. 2. the People of God are said to have the sanctification of the Spirit unto obedience. And Oh! how much are they beholding unto this Spirit, for many heavenly Notions that he gives in to them; and for fresh quickenings, when they find abundance of deadness, and formality in their Duties hath seized upon them. This Spirit is often calling upon the Saints to pray more fervently, to hear more profitably, to walk more closely, to bring forth more fruit to God, who hath done so much for them. It often minds them of their Mercies, that they may be more stirred up to Duties; and of the hope of their Calling, that so they may walk more worthy of it.  
Again; It is the Spirit that preserves and keeps them in the state of Freedom, that they shall not lose it again; and that makes them to persevere to the end in a holy life, that so they may come at last to the full enjoyment of all that their dear Redeemer hath purchased and prepared for them. This Spirit is that Power of God, by which they are said through Faith to be kept unto Salvation; See Ezek. 36. 27. Thus you see, that both the Father and the Holy Ghost have a hand in this Freedom.  
But yet (according to the second thing that was said, in answer to the Question) our Freedom in other respects comes from Christ personally and peculiarly; so as that in some sense, he is and must be looked upon as more immediately our Redeemer; for he did that in his Person, which the other Persons did not. They did not take our nature, and come in the likeness of sinful flesh, but the Son did, Rom. 8. 3. and therefore, 'twas not they, but he that was made under the Law, and that yielded perfect obedience to it: neither did they, but he died that accursed death upon the Cross for our sins; and 'twas he, and not they, that risen again the third day, and that afterwards ascended into Heaven; and 'tis he, and not they, that is the Mediator betwixt God and man, 1 Tim. 2. 5. and divers such things must be appropriated to the Person of Christ. 'Twas he that was put into the Offices of a Prophet, Priest and King; and these things are everywhere in the Scripture kept so distinct from the other Persons, as that Christ is the Doer and Executor of them. So that our Freedom comes by him (as I have already showed upon this Fourth Branch of the Doctrine) in a more eminent way, than by the Father or the Holy Ghost; though they have all of them, as I have said, in some respects, a very great hand in it. And from that, I would now desire you to take three Considerations.  
All the three Persons are concerned in the Freedom that comes by Christ: why, then consider,  
1. That there was not a word spoken in Heaven against the recovering of poor Sinners out of their lost condition; not a word against showing Mercy to them. You know; there be many great things upon Earth that come to a Proposition, but then they meet with an Opposition, and such an Opposition, that the thing propounded is dashed all to pieces. But it was not so in Heaven: there every one was for it; the Father was for it, the Son was for it, and the Holy Ghost was for it; and yet every one might have been against it. And Oh, how much might have been said to have spoiled all; there was enough might have been alleged, to have turned all their hearts against us: but every one was willing that the business of our Redemption should go forward, all went on our side. You may therefore be fully assured, that though there was none but the second Person that did visibly appear in the Work of our Redemption, yet that they are all wellwishers to it. Here's no place left for doubting, whether their hearts be as inclinable towards your Salvation, as Christ did express, by word of mouth, that his heart was in the days of his Flesh: for, they do all, by mutual consent, unite together in this Design of doing your Souls good, and the voice of one, is the voice of all. And when Christ did invite and call poor Sinners to come unto him, and declared so much readiness to receive and embrace all that were weary and heavy laden; you must know, that he did not only do this to show his own kindness and goodwill to the Children of Men, but also to show what kindness and good will the other Persons had in their hearts towards them too. And if you look into 1 Joh. 5. 7. you shall find them all joined together in this matter of Salvation by Christ, compared with ver. 11. What an engagement than is it to us to accept of this Salvation, when we have, as I may say, three such great Suitors seeking to us; the Father sending his Son, and the Son coming from the Father, and now Christ by his Spirit knocking at the door of our Hearts for an entrance. Oh, that as they are all willing that we should be saved, we were all willing to close with this Salvation!  
2. Since they all have a hand in it, then in our labouring to get the benefit of Christ's Redemption, we must look to all the three Persons: 'tis not only Christ in particular that we must have an eye to, but also to the Father and to the Holy Ghost. And we must look to them all two ways; 1. In the way of Prayer. 2. In the way of Thanksgiving.  
As for Prayer; why, we must pray to the Father, that he would draw us to his Son; as Christ saith, Joh. 6. 44. No man can come to me, except the Father which hath sent me draw him. We must pray to the Son, that he would have mercy upon us, and heal us, and that he would help our Unbelief; as you read they did in the Gospel, when he was here in his bodily Presence. We must pray to the Holy Ghost, to enlighten our Minds in the saving understanding of Christ and the Gospel, to sanctify us and make us obedient to the word of Grace, and effectually to apply to us the Redemption that comes by Christ, and all the benefits of it. But here we must take heed, that when we do thus express ourselves (as sometimes we may) in such kind of Petitions as are directed more particularly to one Person, we don't think that the other Persons are at that time excluded.  
And then we must look to all the three Persons, in a way of Thanksgiving: For if every one hath a hand in our Redemption, than we are beholding to every one of them; and so we may not only make an Acknowledgement of it to the whole Godhead jointly, but also to each of the Persons particularly; and so you shall see, the People of God have sometimes done. As for Thanksgiving to the Father, see Eph. 1. 3. and for Thanksgiving to the Son, Rev. 1. 5, 6. And though we have not, as I remember, any Scripture, in which the Holy Ghost is given thanks to in this particular way of naming of him; yet, you must know, that in those places in which Praise is rendered unto God, he is there to be understood. Well then, as I said, we should be admiring and praising every one of them for this Work, and saying, Oh, blessed be the Father, that sent his only begotten Son out of his Bosom, to be a Saviour to Mankind! And Oh, blessed be Jesus Christ, the Son of God, who laid down his Life to be a Ransom for us! And Oh, blessed be the Holy Ghost, which hath given to any of our Souls the application, comfort, and sealing up of this Redemption! Blessed be that one God in three Persons for ever and ever. Amen.  
3. If there be such a Three that join together to further the Saints Salvation; then another Three that join together to hinder their Salvation, shall not be able to do it. There is a Three that would fain keep every Child of God out of Heaven; the World, the Flesh and the Devil: and 'tis true, they are three great and mighty Enemies; howbeit, they attain not to the first Three, 1 Chron. 11. 21. Oh! you that fear God, when you think what Three there are against you, and thereupon are ready to be disheartened; why, think what Three there are for you, and then be comforted. What are the Three below to the Three above? The Saints do too little mind what great Friends and Helps are engaged on their side. It daunted all the Children of Israel to see that great Goliath coming against them, because they looked no higher than themselves: but little David went forth with Courage and Resolution to meet him, because he knew that he had God on his side, 1 Sam. 17. 45. Thou comest to me with a sword, and with a spear, and with a shield; but I come to thee in the name of the Lord of hosts; and so he prevailed. This is the Cordial that true Christians must take along with them, in their journey to Heaven, to keep them from fainting, That Father, Son and Spirit are all engaged in the matters of their Salvation. And 'tis certain, that they would not be so fearful and so weak in their work as they are apt to be, if they did but know their strength. And so this is the first thing that shows, After what manner this Freedom is in Christ: 'Tis in him Personally.  
2. This Freedom is in Christ abundantly: So Paul found it, when the Lord had mercy on him, 1 Tim. 1. 14. You know, the manner of men is, when they give others of their good things, to give but a little of them: it may be, they have not such a store of their own, as to be able to part with much. But 'tis not so with Christ; this Freedom is stored up in him, he hath Treasures of it: 'tis much that Christ can do for Souls; that place is very full for it, Heb. 7. 25. He is able also to save them to the uttermost that come unto God by him. The word in the Greek is, as if you should read it, He is able to save to the finishing or perfecting of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whatever is in Christ, 'tis in him abundantly. Consider four things, and you'll see 'tis thus with him in respect of this Freedom: 'tis in him plentifully.  
1. He can save more than ever shall be saved. The reason why such multitudes do post and flock to Hell, is not because there was not enough in Christ to keep them from it, but because they will not be ruled by him; they do not follow this Physicians Prescriptions. Here upon Earth, though the Patient makes the best use that can be of the Physician, and follows his Prescriptions and Advice to a tittle, and doth all things to the exactest obedience; yet many times the Patient dies notwithstanding, or he is never the more delivered from the pain and danger of his Disease; as it was with the Woman that had the bloody Issue, Mark 5. 25, 26. And the Disease is so inveterate and malignant, that all the skill of the Doctors is not able to cure them or preserve them. But here, no Soul is lost for want of Skill or Power in the Physician; but 'tis because they would not do as he would have them; they would not submit to his Cure, nor accept of his Help: they should have found him a Healer, if he had found them obedient, Psal. 81. 11, 12.  
Obj. But you may say, If Christ hath such a Power, he could have made them obedient if he pleased.  
Ans. That's true, he could have done so, and so he doth to some; he doth make them obedient and willing, that he will not only give Advice, but they shall take Advice, and give up themselves to be wholly at Christ's direction and counsel; and wherever this is wrought in the Soul, it is the free Grace and distinguishing Love of God. The overcoming of the Will to close with Christ, is indeed the breaking forth of God's eternal Election, and he will do this in all whom he hath chosen: but when God sees, that though men cannot of themselves receive Christ, yet they do wickedly and wilfully resist the offers of his Grace, and through the pride of their Hearts, will not cry to him to make them willing, and to bring down the stubbornness and rebellion of their spirits; who will dare to blame 〈…〉 if he leave them to themselves? 〈…〉 sure, as 'tis unspeakable Mercy in God to draw some to willingness; So 'tis a very righteous thing in him to leave others to their wilfulness. God is not bound to save any man against his will; and whom he pleases he may make willing, and whom he pleases he may let alone in their rebellion: and so they don't perish because Christ could not save them, but because they would not be saved; and they manifested that they would not, because they always resisted the Holy Ghost, Acts 7. 51.  
Obj. But how doth this consist with that great willingness that is in Christ to save Sinners (of which we are so often told) that so many Sinners should perish, and yet Christ could save them?  
Ans. 1. The willingness that is in Christ to save Sinners, must especially and principally, as I conceive, be understood of those kind of Sinners, who seek to him out of a sense of their need of his Salvation, and of their undone condition without him; as appears from Matth. 11. 28. Come unto me all ye that labour and are heavy laden, and I will give you rest. As the Lord Jesus, in the days of his Flesh, did upon all occasions of the coming of the diseased persons to him, manifest his great readiness to cure them, and he turned away none that offered themselves to him; by them he would be prevailed with, and by them he would be touched; and as many as touched him, were made perfectly whole of whatever Disease they had: So, whoever they be, whatever spiritual Plagues they have, that do humbly and sensibly offer themselves to Christ as the Physician of their Souls, and cry to him; Lord Jesus, be entreated to cure me of a blind Mind, of a hard Heart, of the strong Possession that the Devil hath taken hold of me by such a sin, and such a sin; 'tis certain, that Jesus Christ doth, as I may say, stand prepared to help such a Soul, and to have mercy upon him, and heal him. And therefore you must know, that Jesus Christ requires this at your hands, that you who would have Mercy and Salvation from him, should repair to him, and come and spread, as it were, your Wounds before him, and implore his help. You must not stay away from Christ, and keep at a distance from him, but go and tell him the misery that your Souls are in, and beseech him to show his skill upon you; and this will be the way to get him to be moved with compassion towards you: Then you'll find, that he hath a willingness in his heart to do you good; and the more importunate you are with him, the more hopes you will have to speed with him; yea, you need not doubt or fear, if you do sincerely make out to him for his help, but you shall have it; you are to believe that you shall: And if you do not thus look out for help in Christ, but neglect coming to him that is appointed of God to save you; as you will certainly perish, so, though you shall, yet your destruction doth not proceed from a want of willingness in Christ to save you: though I confess, this willingness that is in Christ to save even them that shall never be saved, is not the same with that which is in him to save those who are to be saved. You must take notice, that this willingness of Christ to save sinners, may be considered two ways.  
1. There is an absolute willingness in Christ to save some sinners, and these sinners are those whom God hath, from all eternity, chosen to life; and who thereupon do come to Christ, that they might have life, being awakened and stirred up thereunto by the inward and effectual working of God's Spirit and Grace upon their hearts. Now there is in Christ an absolute willingness to save all such; he is fully resolved to be wisdom, and righteousness, and sanctification, and redemption to them, Joh. 6. 37.  
2. There is a conditional willingness in Christ to save other sinners, yea all sinners, yea even those that shall never be saved; by which Christ stands ready to receive, and pardon, and embrace them, in case they come to him, and repent and believe the Gospel: which they never doing, through the hardness and impenitency of their hearts, to which they are justly left, they are eternally lost, though Christ could have saved them, and would have saved them, if the Condition had been performed, Luk. 13. 34.  
Secondly, it will appear that this Freedom is in Christ abundantly, if we consider how he and his Salvation are magnified and extolled in Scripture. You shall find the Word of GOD speaking very honourably of both, as indeed he and his Salvation deserve the highest Praise. When Christ himself, as a Redeemer, is spoken of, see the great commendation that is given of him; I shall need to lead you but to that one Epistle to the Hebrews for it; See chap. 4. 15. and chap. 7. 26. and chap. 8. 1, 2, 6. and chap. 9 14. And then, as he himself who is the Saviour, is thus set forth with such magnificent Expressions; So the Salvation and Redemption that comes by him likewise, Heb. 2. 3. How shall we escape, if we neglect so great salvation? He speaks of it, as that which cannot be told what manner of thing 'tis, for the Worth and Value of it; he is so taken up with the admiration of it, that he wants a fit comparison to set it out by. So great salvation; as if he should have said, I cannot tell you how great 'tis, 'tis so great. And in 1 Pet. 1. 18, 19 Ye were not redeemed with corruptible things, as silver and gold,— but with the precious blood of Christ, as of a lamb without blemish and without spot. He makes all the Silver and Gold, and precious things of the World as nothing, to this Redemption which the Blood of Christ hath purchased for us.  
Thirdly, there must needs be abundant Freedom in Christ, if we consider, that this Redemption of his doth more good to them that partake of it, than ever the Fall of Adam did them hurt. It was indeed an unspeakable deal of misery that was brought in by the Transgression of our first Parents; by it came Sin, by it came Death and Condemnation. Beloved, there is no evil either of Sin or of Punishment, either in this World or in that to come, but it is the woeful effect and fruit of that Fall. Oh, that God would show us what a miserable condition we are in by the Fall! Oh, how ignorant is the World of this! How unawakened about it! Little do the most consider, where it is that Adam hath left them; what wretched, cursed Creatures they are upon that account; and Oh, how little care do People generally take, or how little haste do they make to get out of it! How secure do the most continue upon that sinking ground, as if there were no danger towards them! Well, but now this Redemption by Christ hath more good in it, for them that are or shall be delivered by it, than that had hurt in it. This second Adam sets them into a better condition, than ever they were before they fell: He doth not only make up their loss again, but with the greatest advantage. Read that excellent place, Rom. 5. 15. to the end.  
Fourthly, 'Tis such abundant Redemthat is in Christ, that he can save those that despair of ever being saved; not only can he save those who deserve to be damned, but even such as despair of being saved. Oh, how many be there, that have lain under most dreadful fears of everlasting condemnation! that when they have been brought to see their sins, as it were, set in order before them, and to see the wrath of God, as it were, flaming against them; they have concluded, that they should as certainly go to Hell, as if they were there already: And, Oh, the bitter cries that they have had upon this! Oh, the anguish and sorrow that their Souls have been filled with, What shall become of me? etc. They have roared by reason of the disquietness of their hearts; they could not tell how to eat, or drink, or sleep, for the fearful looking-for of Judgement and of Wrath that should devour them; and yet, after all this, have been saved: the great Redeemer hath given them rest from their fear, and from their sorrow, and from the hard bondage wherein they were made to serve, Heb. 2. 15. And it may be, here may be some or other amongst you that are full of trembling thoughts, and very ready to speak about your Salvation, as if there were no hope. I know that many poor Souls do go under this load; they can't tell how to think that they shall ever be saved. Oh, but consider, there is such abundance of Freedom in Christ, that he can save those who despair of being saved: and therefore be revived in thy hopes, thou poor disheartened Soul; and because of this, say as Jonah did, chap. 2. 3, 4. For thou hadst cast me into the deep, in the midst of the seas, and the floods compassed me about: all thy billows and thy waves passed over me. Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.  
3. This Freedom is in Christ freely; the very word doth carry this along with it. Christ doth not release Souls, as men use to give Freedom to the Bodies of them they have kept in prison; if they will have their Liberty, they must pay their Fees. That which God speaks of Cyrus, in Isa. 45. 13. is eminently true of Christ, He shall let go my captives, not for price or reward. Christ doth not ask Souls, What will you give me, if I will do this for you? But he is willing to do it for nothing; he bids them come and buy, but 'tis without money and without price; he is as glad to free poor sinners, as they are to be freed by him. And there be three Reasons, why Christ doth all freely in the Work of Redemption: pray mark them.  
1. Because he redeems them out of love; therefore he aims at no reward. What is it that brings Christ to this Work? why 'tis Love, Isa. 63. 9— in his love, and in his pity he redeemed them. Tit. 4. 5. Rev. 1. 5. Now, Love doth not work for wages. Beloved, you must know, that when the Lord Jesus was upon this redeeming-Work, his heart was as full of love towards poor sinners, as it could hold: you may say of Christ in this respect, as they said of him once when he was weeping at Lazarus his Grave, Behold how he loved him, Joh. 11. 35, 36. So when he was in his bloody Agony and Sweat, and hung pierced upon the Cross, and was suffering all that wrath from God and Men; this might have been in the thoughts of them that beheld him, and no doubt was in the thoughts of them that believed in him, Behold how he loves poor sinners. Now you know, when a man comes to do any thing for you out of love, why if you ask him, What will you have? Why, nothing, saith he, because I love you. Set one about any thing that you have to do, and if he doth not love you, why he will be paid to the full, and perhaps he will make unreasonable demands too: But Love will labour for you for nothing; 'twill be glad of an opportunity to do you a kindness. Thus 'twas with Christ; he went through hard things for you; you cannot think what he suffered, that you might be saved: and yet, as Jacob's serving so many years for Rachel seemed to him but few days, for the love he had to her; So, though Christ suffered many things for you that are his, yet to him they seem less than they are, for the Love he hath to you.  
2. Because Christ knew that he wrought for the poor, Psal. 72. 2, 4, 12, 13. Now the poor, why they must be helped freely. Alas! we have nothing to give him for his labour; and Christ knew this, and yet he did not do as many do; when the poor have need of their help, they are ready to say, I'll not work for them, they can't pay me. Men love to work most for the Rich, where they shall be sure of their Money: But the Lord Jesus, he doth the poor man's work; and so, though they have a great deal of profit by it, yet he hath none to himself.  
3. Because the great design of this redeeming Work which is in the hands of Christ, is the everlasting exalting of Free Grace, that Glory might be ascribed unto God throughout all Ages, World without end: See Eph. 1. 6, 7. Therefore, all must come freely, that Free Grace might be advanced, that every one that is saved, might admire the riches of the Goodness and Love of GOD in Christ to their Souls. Oh, what Praises hath the Lord from his People, and will have to all Eternity, for this Free Grace! Oh, admire it more, you that are under it! It must be your work in Heaven, and we may be glad that it shall be our work in Heaven, when we consider how short we come in the admiring of it here upon Earth.  
4. This Freedom is in Christ only. As to the Body, there may be many Physicians for one Disease; but as to the Soul, there is but one Physician for all Diseases, Isa. 45. latter part of ver. 21. and the 22.— A Saviour there is none beside me. Look unto me and be ye saved, all ye ends of the earth: for I am God, and there is none else. We have many spiritual Sicknesses, but 'tis Christ alone that can heal us; whoever doth not come 〈◊〉 his hand, he dies for it; and therefore, don't trust to Physicians of no value. Many are apt to do for their Souls, as you read Ahaziah did, when he had gotten a very dangerous Fall; he sent to the Idol gods, 2 Kings 1. 2. Go, and inquire of Baalzebub the god of Ekron, whether I shall recover of this disease. And what he got by this, you shall see, by what the Lord bids the Prophet go and tell him, ver. 3, 4. Is it not because there is not a God in Israel, that ye go to inquire of Baalzebub the god of Ekron? Now therefore, thus saith the Lord, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. Let me allude a little to this Scripture. Sinner, thou art just in the case of this man: thou hast gotten a most dangerous Fall; thou art fallen from the upper Chamber; when God created thee at first, by that Image of his in which he made thee, he put thee into the upper Chamber. Oh, the high Preferment that thou wast in, 'twas a heavenly condition that thou hadst, to be without sin, and to be like to God: but thou art fallen from hence, and thy Fall hath done thee a world of hurt: now when thou beginnest to be sick of thy Fall, and thereupon to think, that some course must be taken for the getting of a Cure; Oh, take heed to whom thou goest: for if thou goest to any but the God in Israel, I mean to Jesus Christ, who is the hope of Israel, and the Saviour thereof in the time of trouble, I tell thee from the Lord, thou shalt surely die. The great fear, when Souls begin to be awakened about their condition, is, Whether they will go to Christ only; and if they join any thing with him to trust to, and rest in, they spoil all; you must come up to that Scripture, or you are undone, Phil. 3. 3. For we are the circumcision, which worship God in the spirit; and rejoice in Christ Jesus, and have no confidence in the flesh. Remember what a warning Christ gave in another case, I may fitly allude to it, Matth. 24. 4, 5. Many shall come in my name, saying, I am Christ, and shall deceive many. This is ordinary amongst Professors to be thus deceived; there comes this and that Profession, Duties, common Workings upon the Soul, and the like, and these are apt to say, Why, I am Christ: Now, 'tis thus and thus with thee; thou wilt do well: and many believe this, and are deceived. And therefore, when you begin to look after a Christ, be sure to look after the true One; for 'tis he, and none but he, that can do the Work: and don't think, that because there be so many false christs, therefore 'tis impossible to know the true One; read for that, 1 Joh. 5. 20.  
Obj. But how shall I know, that it is the true Christ that I trust to? Ans. I'll only say this to it; The true Christ makes a true Christian: they are not only Christians to men, but Christians to God. Now thou art thus and thus to men, but what art thou to God? Is thy heart savingly wrought upon? Hast thou the Life and Spirit of Jesus Christ within thee? It may be thou art, for thy outward appearance, as the King's Daughter, thy clothing is of wrought gold; but art thou all glorious within? Psal. 45. 13.  
5. This Freedom is in Christ continually. We may apply that place to him, even for this, 2 Cor. 1. 10. He hath delivered many already from so great a death as the death of the Soul, and now also he is delivering more: he is upon this Work, of giving Freedom to poor sinners, and we are confident that he will yet deliver; Christ won't lose the power of doing Souls good; fear not, he won't be put out of his Office. There be three things, through which men continue not in their Office, but neither of them will happen to Christ; 1. unfitness, that though they were put into it, yet they are found not to be fit for it; they have not Abilities sufficient to manage such a Place. But Christ is such an able Redeemer, that he will never be put out for unfitness; though the business of Souls be very weighty, yet he wants no Ability, All power is given him in heaven and in earth, Matth. 28. 18. 2. Unfaithfulness, that they are not true to their Trust; but it is not so with Christ, Heb. 3. 2. He was faithful to him that appointed him. So in chap. 2. 17. he is said to be a merciful and faithful high Priest, etc. 3. Death: You know when a man in Office dies, than another must take his place; but as for Christ, see Heb. 7. 23, 24, 25. He continueth ever, and he ever liveth, etc. When God the Father put him into this Office, he said to him, Thou art a priest for ever, after the order of Melchisedec.  
Now, to end this Fourth Branch with a little Application.  
Use 1. Doth our Freedom come by Christ? Then this shows us what an undone condition we are all in by nature: no man can deliver himself out of the misery which he is in by sin; we cannot get out of that Prison in which we are bound; we cannot knock off our own Chains; till Christ comes and sets us free, we remain in our house of bondage; we are blind, and cannot see till he opens our eyes; we are dead, and cannot live till he quicken us; we are lost, and cannot be found till he comes to seek and to save that which was lost, I warn you from hence to take heed of that Doctrine of Pride, that tells men in the state of nature, that they may be saved if they will; that takes the Power out of this Redeemers hands, and puts it into the hands of fallen sinful Creatures. If ever God intends mercy to us, we shall know that our help is in him, and not in ourselves; and that we must be born again, not of our own will, but of the will of God; and that we have no such will of our own, till he doth make us willing, Joh. 1. 13. Phil. 2. 13. The Devil is a great Enemy to the Free Grace of God; and therefore he doth what he can to exalt  in man, as if he had that within him that is sufficient to bring him to Heaven. Oh, Beloved! man hath that in his corrupt Nature, that is sufficient to bring him to Hell, but nothing that is sufficient to bring him to Heaven. Why did not the man that was wounded by the Thiefs, and left half dead, bind up his own Wounds? Why was he not his own Physician, if he could? What need the good Samaritan come and show so much compassion to him, and take so much care of him, if he could have helped himself? So certainly Christ did more than need was, if man of himself hath such a power to restore himself: If this be true, what great hurt had we by the Fall, or what great good do we receive by Christ? When he came from the Bosom of his Father to undertake the great Work of our Redemption, might he not even have told the World, Why, I see you are not in such a bad condition, but that you can help yourselves; you can get out if you will: and so he might have returned back to Heaven again, and have let all alone; and then, what would have become of all the World?  
Labour therefore to be sensible of your wretchedness and helplessness in yourselves, and do not think that you can do any thing without Christ, that is truly spiritual. The way to be rich, is to see that you are poor; and the way to be saved, is to see that you are lost. You know, that as long as one that is diseased, thinks that he hath something at home that will do him good, he won't send for the Physician, but he will be tampering with his own Medicines. And 'tis certainly a sign that a Soul is not awakened to purpose, nor wounded deep enough with its own sinful condition, when it thinks it can heal itself. Oh! if thou wert but sick to the very heart, thou wouldst see thou canst not be thine own Physician. A man's Destruction is of himself, but his Salvation is not, Hos. 13. 9 Eph. 2. 8. For by grace are ye saved, through faith, and that not of yourselves: it is the gift of God.  
Use 2. Doth Freedom come by Christ? Then Oh, what a Friend is Christ to poor sinners! A man, you know, is counted a Friend, according to the Kindness that he shows us; and if he hath showed us great kindness, than we count him a great Friend. Now the Kindness of the Lord Jesus hath been very great towards us, in purchasing Freedom for us; and therefore, we must own him as our great Friend. Christ once said to the Disciples, Ye are my Friends; but, Oh! what cause had the Disciples to say to Christ, Thou art our Friend? Oh, Sirs, you that are redeemed by Christ, mourn for this, that you can no more look upon Christ as your Friend: how hard are some of you yet to be persuaded of this, though he hath done such great things for you! How apt are you still, by Unbelief, to question whether Christ be your Friend. You would wonder, if you should see a man that was in great distress, owing a vast Debt, and looking every hour when the Sergeant should come and arrest him, and hale him away to Prison; or kept as a Slave by some merciless Enemy, and utterly unable to redeem himself; and some tender-hearted rich Person comes and pays all this Debt for him, and without any desert of his, gives in his Ransom, and so releases him out of Prison and Captivity: Why now, to see this man, notwithstanding all this, to be still fearing and questioning, whether he that did this for him be his Friend; surely you would wonder at him, and be ready to say, You are the strangest man that ever was! your Friend! why, do you make any doubt of that? hath he not sufficiently shown it? Wherein could he have manifested it more, than in what he hath done for you? Have not son cause to say, when you think of Christ's redeeming you, as the Spouse saith of him, when she was thinking of the Excellencies that were in him, Cant. 5. ult. This is my Beloved, and this is my Friend, O daughters of Jerusalem. Well now, if Christ be your Friend, be you his Friends, Prov. 18. 24. He that hath friends, must show himself friendly.  
Quest. Oh! How shall I do that to Christ. Ans. I will but only name three things, 〈◊〉 you know pe●●on● use to do towards their greatest and best Friends: I would commend them to you, in reference to that great Friend of yours, Jesus Christ. 1. Show yourselves friendly to him thus, Commend him to others. This is an ordinary thing amongst us, to speak of one that we are much beholding to, by way of singular commendation, so as if we can, to bring every one that we speak to, in love with him: So now, commend this Friend of yours wherever you come. Tho Christ doth not need your Commendation, yet you don't know what a great deal of use he may make of it, for the bringing in of such as are strangers to him. The Spouse is much at this work in the Book of Canticles. 2. If you have a special Friend, you'll do all that you can to please him. I dare not displease such a one, he is my great Friend, you'll say: So carry yourselves pleasingly to Christ now; do what he would have you, and you'll please him. Let not Christ be for any thing, and you be against it; nor he be against any thing, and you be for it. It would be a sad thing, if Christ should be displeased by Enemies and Friends too: his Enemies they carry themselves untowardly and crossly to him; but oh, don't you that are his Friends do so too; this best Friend hath deserved your best carriage towards him, Joh. 15. 13, 14. 3. If you have a great and special Friend, you won't leave him; you'll think you shall never have such another, as indeed true Friends are very scarce. Thus let it be with you in respect of Christ: Oh, don't leave him; be not like those Disciples who went back and walked no more with him, Joh. 6. 66. I may apply that in Prov. 27. 10. Thy own friend, and thy father's friend forsake not. Why Christ is a Friend to thee, and he was a Friend to thy father; forsake him not. If thou turnest a backslider from Christ, there will be two great Evils in it among others; 1. To be sure thou wilt never meet with such a Friend again. 2. Thou goest the way to make this great Friend thy great Enemy.  
Use 3. Doth Freedom come by Christ? Then they, and they only who are in Christ, are safe. 'Tis the having of this Freedom (and that is by being in him) that puts Souls out of danger; and all that are without it, are in harms-way; they stand where the Storm will fall. There is an excellent place to illustrate this, Exod. 9 18. Behold, to morrow about this time, I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now. You see what a Storm was a coming here: Well now, read verse 19 and that will tell you who would be saved from it, and who would be destroyed by it: Send therefore now, and gather thy , and all that thou hast in the field: for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die. And accordingly it came to pass, ver. 20, 21-23, 24, 25. That which I allude to here is this, That whoever shall not be brought home, when this grievous hail and thunder, and fire of God's wrath comes, he dies for it. And now, when is a Soul brought home? Why, when it is brought to Christ. Be brought to what you will, you are not brought home, till you are in him: And if you shall be found in him at the last day, this will be your Privilege, you shall see others drowned, but you will be in the Ark. See it at large in Psal. 91. 3, 4, 5, 6, 7, 8, 9   

CHAP. V.  
Wherein the Fifth Branch of the Doctrine is handled; namely, That this Freedom which Christ offers, is an excellent Freedom; and in particular, concerning its excellent Names.  
THe last (but not the least) Branch of the Point which I now come to, is, That this Freedom which Christ offers to Sinners, and gives to Believers, is an excellent Freedom; according to Christ's words here in the Text, If the Son shall make you free, ye shall be free INDEED: As if he should have said, If I make you free, it shall be a Freedom to purpose, a Freedom with a Witness; you yourselves, if you have it, shall say 'tis so, shall find it so. Beloved, there's not a Soul made free by Christ, but is ready, as it were, to set its Hand and Seal to this, That 'tis an excellent Freedom that the Lord Jesus bestows upon such as believe in him; and to say to Christ upon this account, as Laban did to Jacob in another case, I have found by experience that the Lord hath blessed me for thy sake, Gen. 30. 27. I will presently proceed to the opening of the Excellency of it; only I would tell you two things, by way of Preface to it.  
1. There is more in this Freedom than I am able to make known to you. I shall endeavour to do something towards it, and the Lord help me in it: but you must not expect that I should set it forth as it is. I confess mine own inability to handle this Subject as it deserves: If you had some others to speak to you about it, they would lead you further into it than I can: but whoever should speak to you about it, no Tongue of Man is able to unfold it in such a manner as to say, Now I have told you all, and there is no more in this Freedom than you have heard of it. Beloved, this Freedom by Christ is one of the deep things of God; we cannot fathom it, 'tis so deep; we cannot reach it, 'tis so high; we cannot measure it, 'tis so broad and so large. If we could but see it as it is, it would be with us as it was with the Queen of Sheba, of whom you read, that when she came and saw the Glory of Solomon, she was so ravished with it, that there was no more spirit in her, 1 Kings 10. 4, 5. And though she confessed, that the report that she had heard of it before was true; yet she saw that in it when she beheld it, that the half was not told her, ver. 6, 7. And therefore, if it were no more but this that I should say about this Freedom by Christ, That it is such a kind of thing, that all the Ministers of the Gospel in the World are not sufficient to set it forth: Why, you might conclude even from thence, Then certainly 'tis a very excellent Freedom. For, Oh, what abundance doth the Lord help his Ministers to declare about Christ and heavenly things! And yet, that not one, not any, not all of them, with all their Gifts, with all their Graces, with all their Study, with all their Prayers, are able to open this Freedom as it is; Why truly then, you may even say with astonishment concerning it, as they did when the Lord had so strangely turned the captivity of Zion, Psal. 126. 2. The Lord hath done great things for his people; there is some great, some excellent thing in it without doubt.  
2. I would tell you this also before I go any further, That when we have done what we can through God's assistance, to set out the excellency of this Freedom; and when you have heard, it may be, such things about it, as may even cause you to say, Well, now we have had this Subject opened to us, we cannot but acknowledge that this Freedom by Christ, hath abundance of worth in it: oh, what a precious thing it is! Yet still that which must make it excellent indeed in the eye and esteem of your Souls, is your having an interest in it. Beloved, a man may say of Christ, and of the things of Christ, they are precious, and yet they may not be precious to him; no doubt but many a wicked man hath said, that Christ is precious, and yet he was not so to him, because he did not believe in him, 1 Pet. 2. 7. Unto you therefore which believe, he is precious. Mark, he is precious to you: this is the difference between an unbeliever and a believer, the one says that Christ is precious, but the other prizes him. Nothing will make this Freedom so precious to you, as your part in it. Our propriety in a thing puts a kind of excellency upon it in our account, though it be but mean in itself; and the want of that, makes us have but low thoughts of a thing, though it be never so good; one may drop some words by way of commending a good thing; but if it be not one's own, one hath no prising thoughts of it. You know if a man hath but an ordinary house of his own, though he may say of one that is another's, and ten times better than his, such a one hath a brave seat; yet his prising thoughts run most out to his own; he hath an interest and propriety in that, but he hath not in the other. So you may in words commend this Freedom, and say, what an excellent thing 'tis; but if it should be with you, as Peter said to Simon, Acts 8. Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God, it will not be excellent to you. Tho Christ cannot be more beautiful than he is, as to himself, yet propriety in him will make him look, as to us, ten thousand times more lovely than otherwise, Cant. 5. ult.  
Well, now to proceed to the clearing up of this, that this is an excellent, most excellent Freedom, I shall make it out by opening these Seven following things.  

1. The excellent Names by which it is called.  
2. The excellent Person by whom it was performed.  
3. The excellent Price by which it was purchased.  
4. The excellent properties belonging to it.  
5. The excellent Privileges which come by it.  
6: The excellent Uses that may be made of it.  
7. The many Wonders that may be observed in it.   
And when I have gone through these things, I shall make Application of this Branch of the Doctrine, and so finish my whole work upon this Text.  
To the 1. This Freedom by Christ is an excellent Freedom, as we may gather from the excellent Names which are given to it in the Scriptures. It was taken for a great honour amongst the Romans, to have more Names than one; and when they would reprove one that was of a low condition, that did take more upon him, than became his place, they would tell him that he carried himself as if he had three names; for that was a note of excellency among them, to have three names. Now 'tis the excellency of this Freedom by Christ, that it hath more than three, it hath many names, and every one of them will help you to see what an excellent Freedom ' 'tis.  
Sometimes 'tis called deliverance, see Joel 2. 32. In mount Zion and Jerusalem shall be Deliverance. In this place, this Freedom by Christ is alluded to and prophesied of; and hence Christ himself is called the Deliverer, Rom. 11. 26. Now what an excellent thing is deliverance counted among us. If any body be in trouble, affliction, pain, or danger any way; oh, they would fain have deliverance. If a woman be in travel; oh, how she groans for deliverance, Rev. 12. 2. and when she is delivered, oh, how glad she is of it, John 16. 21. Deliverance is such a thing, if one be in distress, that they who want faith will have it, if it be possible, though they use unlawful means for it: Yea 'tis such a thing that Gods own people many times cannot tell how to wait for it. We are very apt to be impatient till deliverance comes. Every body concludes that deliverance is an excellent thing. Well now this Freedom is deliverance; we shall be all delivered, if we be made Free by Christ. I don't tell you from what yet, I am not come to that; therefore I speak as yet in a general way.  
Again, Another name by which this Freedom is called, is Redemption, Rom. 3. 24. and those that are made Free by Christ, are very often in the Scripture said to be redeemed. Now the word Redemption properly signifies the buying back again of things or persons, that were alienated from the right owner, by being gotten into Bondage. Hence it appears what an excellent thing this Freedom by Christ is, in that it is set out by this word, 'tis a bringing of out of us Captivity; a bringing of us back to God, who is our right owner; 'tis a fetching of us out of the House of Bondage, an opening of the prison, as 'tis called, Isa. 61. 11. this Freedom by Christ is a Goal-delivery: You may fitly apply that Scripture to this in Psal. 107. 10. to 17. when the poor wretch is cast into some loathsome Prison, and there he sits in darkness, and 'tis such a darkness as is the very shadow of Death, and he is not only thus, but he is bound too, and that not with Cords, but with Iron; and there his very heart is brought down, all his spirits, and courage, and strength, are gone out with the misery he undergoes. I say, when 'tis thus with a poor wretch, oh, what a precious thing would it be to him to have Redemption! how doth his Soul long to be out of that condition! Isa. 51. 14. The captive exile hasteneth that he may be loosed, he is in hest, that is, it is in his desires, that he might be redeemed. Why now this Freedom by Christ brings Redemption, it breaks the yoke of our oppression; by this we come out of the Iron Furnace.  
Again; Sometimes this Freedom is called Salvation, Tit. 2. 11. The Grace of God that bringeth Salvation hath appeared, etc. The Greek word signifies a keeping safe: oh, what an excellent thing is that, to be kept safe, that come what can or will come, never such dreadful storms, never such blackness, and darkness, and tempest, yet to be safe. Safety is so highly accounted of, that every body looks after it; for the outward man to be safe from poverty, and safe from infection, and safe from falling, and safe from fire, and water, etc. They take a World of care to be safe, if they are afraid of Thiefs; oh, how they will watch! and if they do but suspect that any danger is near them, how circumspect they'll be to prevent it, and all because they desire to be safe! and if that people would but look about them thus, and be careful in the matters of their Souls, oh how well would it be! but here generally people fear no dangers, no, though we cry Fire, Fire, to sinners, and tell them there is a deep Pit of Damnation before them, and they'll certainly fall into it, if they don't take heed; yet here they are insensible; only here, where there is the greatest danger, they fear the least; and though they will thank any body from their hearts, that will forewarn them of outward dangers, and count them their great friends, and tell them, Well, if had not been for you, at such a time I might have been drowned, or have broke my neck, and have been killed outright; I might have been lost if I had had a hundred lives; yet they don't care to hear of their inward and eternal dangers; and the more they are told of them, the more some dislike those that warn them; the ready way to get some men's hatred, is to show the greatest love to them; what greater love can there be expressed to a sinner by any man, than to give him a friendly warning that he do not lose his Soul by living in sin? and yet for this, some will become enemies, Joh. 7. 7.  
Again, Another excellent name by which this Freedom is called, is Rest, Mat. 11. 28. Come unto me all ye that labour, and are heavy laden, and I will give you Rest, that is, I will set you Free. Now what a precious thing is Rest, this is such a precious thing that Heaven itself is compared to it, Heb. 4. 9 To have no Rest, you know what a sad condition this is, Rev. 14. 11. Oh, what would a man give for Rest that cannot sleep, or that is quite tired; how refreshing and comfortable is it, if he can get but a little of it! how thankfully will some speak when they have been without it a great while! oh, they will say, Blessed be God they have got some Rest, what a Mercy is this! yea so 'tis indeed; you that can go to your Beds at Night, and find Rest there, don't forget to be thankful when you awake, 'tis a great mercy: Yea, but than what a great mercy is this Freedom by Christ? what an excellent thing is that which is Rest indeed? Oh! take heed, don't forget this Resting place, Jer. 50. 6. I remember 'twas the Speech of Naomi to Ruth when she was propounding a good match to her, Ruth 3. 1. My daughter should I not seek Rest for thee, that it may be well with thee? And then she directs her how to order her matters, that she might get Boaz her Kinsman to be her Husband, v. 2. She was a poor Woman, and brought to great wants, and so was fain to go a gleaning, which was next to going a beging; but her Mother in Law, made no doubt that if she could but get such a rich and good Husband as Boaz was, that would be a condition of Rest for her; and then she would do well: So that when she propounded such a one as Boaz to Match with, there were many arguments included in it, to stir her up to look out to get him. One was, that her was a good man; he would be a gracious Husband for her: she would not cast herself away by being Married to him, but she would be well bestowed. For this Boaz was a man that feared God; his whole carriage in the business after wards declares it. Another Argument was this, That he was rich too: for so he was; he had a great Estate, as you may see in this story; he was so rich, that besides a great deal he had already, he was able to purchase more, cap. 4. 9 so that if she had him, she would have a purchasing Husband; he was so rich. And then a third Argument, that she uses was this, That he was one that was near of kin to her; for in the case that Ruth was now, in the next Kinsman had right to Marry her: And then add this to all that she tells her, that she was now in a restless condition; 'twas so with her, that she had great need of such an Husband as this was; and if she could but get him, oh there would be Rest, than she would be well, she need take no further care for her. I have briefly opened this story thus, because it is of such excellent use to the thing which I have in hand. Oh poor sinners! I may apply all this to you, concerning your matching with Christ. If you would have a good Husband for your Souls, one that is holy and full of grace, why this is he: If you would have one that hath a great Estate, why this is he. If you marry with Christ, you'll have a purchasing Husband of him. Never was there such a purchaser as this is; this is one that hath purchased Heaven itself for believers. And then he is your near Kinsman; he is become a kin to us, by taking our nature unto him; he hath a Body now in Heaven that is of kin to mankind. And then for your parts, you are in a restless condition; so full of Misery, so full of Poverty, so full of Iniquity, that there is no true Rest to be gotten where you are; but if you do but match with this Husband Christ, you will have Rest; it will be well with you; his Freedom is Rest, that same excellent thing Rest: Yea, 'tis a glorious Rest, as 'tis called, Isa. 11. 10. Oh! call upon your Souls now, and say, My Soul, should I not seek Rest for thee, that it may be well with thee? Oh, that you could be restless till you have got this Rest! you are so in the truth of your condition; but oh that you could be so in your spirits, and in your desires, and in your endeavours, and take encouragement to be so from what you find here recorded concerning Ruth. You see when she set upon the work of getting this Boaz for her Husband, how she prospered; she went and lay at his feet, vers. 7, 8. of cap. 3. and then vers. 9 she prayed him to bread his Skirt over her, i. e. to become an Husband to her; and see how this wrought, and how the heart of Boaz inclined to her; first, he highly commends her for her pitching upon him, that she would be satisfied with none but him, v. 10. and then he promises her, that he would grant her all her request, v. 11. and then in the next, chap. he doth solemnly Marry her. So the Lord Jesus is inclinable and willing to Marry you. Go and try if he be not. Lie you at his feet, beg earnestly that he would spread his Skirt over you, see if he do not; can you think that he is not willing; when instead of your coming to woe Christ (as Ruth here did Boaz), Christ comes to woe you? he would fain be your Saviour, be your Husband; he tells you so, and all, that when you have him, you may have Rest, and that it may be well with you; which it never will till you have him.  
Again, Another Name by which this Freedom by Christ is set forth, to show the excellency of it, is Health, or Healing, Isa. 53. 5. With his stripes we are healed; we get Health by them, 'tis all one with this Freedom here: And Psal. 67. 2. where this is prayed for, that it might be manifested to the World, and that the knowledge of Salvation by Christ might be spread all over the Earth (as it was to be in the days of the Gospel); 'tis called Saving Health: That thy way may be known upon earth, thy saving health among all nations. Now you all know what an excellent thing Health is; some by the enjoying of it, and some by the want of it; this is such a mercy that whatever one hath besides, yet if there be no Health with it, all is embittered, it makes life itself burdensome, and uncomfortable; and though one's condition in the World be but poor in other respects; yet sometimes you shall hear people say, but thanks be to God they have their Health tho, and as long as they have that, they may make the better shift. Health, beloved, is more than a single mercy, 'tis a double, triple, yea a tenfold, yea a hundredfold mercy, because it helps us to take the comfort, and taste the sweetness of all else; what is all the World to a man that is very Sick, or near to Death? Health is such an excellent thing, that no body can tell what to do without it. 'Tis an usual expression or cry with persons that have it not, and are Sick, and are in pain; oh, what shall I do? and you know how they will be enquiring of this Neighbour, and that, which comes to visit them, whether they can tell what they should take; and they'll send to the Physician, and he must come and see them; and though he prescribes sharp or loathsome things, yet they'll take them; they'll Purge, they'll Vomit, they'll Bleed, they'll Sweat, and all to have their Health again. Well, now this is the nature of this Freedom by Christ, 'tis Health; if a man be Sick at his very heart, 'twill recover him; if he be never so like to die, I mean by it, if he be never so like to be damned, which is the Second and the worst Death: If he never so much faint away in his Spirits, through the Anguish and Terror of a wounded Conscience; yet this Freedom by Christ, if he believes in it, will fetch him again; if he hath never so many sores this will bind him up. There are some very observable things about Christ's manner of healing, while he was here upon Earth; I would desire you to take much notice of them, because the thing that we are to gather from it, is what this same bealing Freedom by Christ will do.  
1. Observe, That Christ's manner of healing persons that were diseased, was by touching; he touched them, and they touched him, See Matth. 8. 3, 15. There Christ touched them; and in Mark 6. 56. There you find that they touched Christ: now there is much to be learned by this. If you would have healing by Christ, he must touch you by the finger of his Spirit, (for 'tis spiritual healing that we are now speaking of; and therefore the touch must be spiritual now, both in him and you), and you must touch him by the finger of Faith; for you must have Faith to be healed. See what a Question Christ put to the Blind men, Matth. 9 vers. 27. Two blind men followed him, crying, and saying, Thou Son of David, have mercy on us: then v. 28. you have his Question, Believe ye that I am able to do this? And their Answer, They said unto him, Yea, Lord. And what followed upon it, you read afterwards, vers. 29, 30. Then touched he their eyes, saying, According to your faith be it unto you: And their eyes were opened. So you have such and such spiritual diseases; you have inward blindness, and inward deafness, and inward hardness; but do you believe that Christ can heal you? Doth not unbelief keep off the cure in you? Do you touch him by Faith? Christ and you, as I said but now, must touch one another, that you may be healed: He by his Spirit, and you by your Faith. Beloved, this finger of the Spirit is such a thing, that by it Christ can touch you, though you be upon Earth; and on the other side, this finger of Fath is such a thing, that by it you can touch Christ, though he be in Heaven. If Christ doth but send his Spirit to you, it will tell you where you are; it will find you out, and it will give you such a touch as you'll never forget; and when Christ hath thus touched you, he will help you to touch him, he will work Faith in you by his Spirit. Oh! look after these touches, and don't think you are healed if Christ hath not touched you, and you have not touched him.  
2. Observe, that as they must touch him that would be healed; so they were healed if they did but touch him, Matth. 9 20, 21. Here is a great deal of comfort for weak believers. Many a poor Soul is ready to think, that because they have not Faith in that strength and growth, and full assurance that some have, therefore, alas! they shall get nothing from Christ; do no good at all with that poor, sorry, staggering Faith of theirs. Truly, poor Soul, I wish thy Faith were stronger; but I tell thee, if thou hast but a grain of true Faith, though it be never so weak, if it be but true, 'twill bring thee a cure; for 'twill touch Christ, if it be true, though never so small.  
3. Observe, that as many as touched him, were healed, Mark 6. last words of the chapped. He did not turn away one that did it; he accepted of the weakest Faith; there is not one that comes to Christ shall be refused.  
4. Observe, that they who touched him, were not almost healed by him, but they were healed perfectly, Matth. 14. 36. You that are the people of God, you have yet a great many weaknesses, and imperfections; you can't say yet, I am well, my heart is clean enough. No, I know 'tis your grief that you are no better: Yea, but go on to touch Christ still, keep the finger of Faith upon him, and you shall find by that time he hath done, that you shall be made perfectly whole; he hath begun to cure you already, and he will finish what he hath begun.  
5. Observe, how quickly Christ healed them, Luke 13. 13. immediately, which shows what a speedy Alteration the Lord Jesus can make in your condition. 'Tis, it may be, very sad with thy Soul now; but how soon, if he please, can he bring you to a better pass? If he speak but a word, 'twill be done; therefore wait with patience for a recovery and a reviving in thy Soul; think of this, it may be done immediately for aught I know: Why then should I be out of hope?  
6. Observe again, That Christ healed them of whatsoever Diseases they had, Matth. 4. 23, 24. 'tis that which lies many times very heavy upon the Souls of some: What such a sinner as I be received! I find mercy! one in my condition! why my case is an extraordinary case for Sin and Gild, and Misery. But mind here, he healed all manner of Sicknesses; as if the Evangelist should have said, he healed all manner of sinners that come to him, for that is the spiritual meaning of it, see Matth. 12: 31:  
7. Observe, that he healed those who could not be healed of any other, Luke 8. 43. the poor Woman's case was desperate as to any other Physician, she could not be healed. Very like the words may be delivered in the same language that her Physicians had spoken to her; they might tell her when they had tried all means, Now you cannot be healed, and yet Christ healed her. Beloved, a sinner may be given up for Desperate; and a Soul may give up its case for Desperate, and yet healing may come from Christ for all that. And therefore take heed both to others, though they be very wicked, and as to yourselves too, though your condition be very sinful, and very sad, that you do not cast away all hope, though it looks never so much like a condition that cannot be healed; take heed, don't undervalue Christ's skill: when thou sayest this sinner cannot be turned, this condition cannot be got out of, thou forgettest how thou undervaluest Christ's skill.  
8. Observe again, You find that when Christ had healed them, they had an inward perceiving of it, See Mark 5. 29, 33. she felt in her, she knew what was done in her. Oh! how ignorant are many of this, who profess that they have come to Christ, and have touched him, and some of them I believe have done so: Ah! but how many be there, even of Gods own Children, that have not that feeling, that knowledge of it, as to say, Sure enough I have been healed by Christ, otherwise it could not be thus and thus with me, as it is, blessed be God; I feel the healings of Christ within me. I know there is some feeling, some sense of it in those who are healed; and therefore examine, you that think you are in this healed condition; What do you feel? What Knowledge have you of any such thing done in you? I observe in mine own experience, that when it comes to this close question, If a Minister of Christ ask some, who are too ready to look upon themselves as converted when they are not; Well, pray what have you inwardly found or felt of such a change? They have nothing to say.  
9 Again observe, what a running, and striving, and crowding there was by them, to come to this healer, See Mark 3. 9, 10. and chap. 6. 54, 55, 56. Oh! that we could see this forwardness and diligence in people, to get spiritual healing from Christ! Oh Friends, did they do thus for their bodies, and will you not do it for your Souls? Christ suffered it to be thus when he was upon Earth, that they that came for healing, should throng in upon him, to teach us how earnestly we should make out to him for our precious Souls.  
10. One thing more observe, That Jesus Christ would certainly have us to look after this healing by him in a special manner on the Lords days, and while we are gathered in religious Assemblies; for you shall find how he went into their Synagogues, and healed on the Sabbath-days, See Luke 13. 10, etc. Mark 1. 21, etc. Beloved, I beseech you mind this well, for I bring it to you, that you may be very careful to improve your Lords days opportunities of meeting together in God's Worship and Ordinances, that you may get healing from Christ on these days. Beloved, these are such kind of days as you read of Luke 5. 17. Wherein the power of the Lord is present to heal persons. Oh! that this day in this Assembly you may have healing from Christ.  
6. Another excellent name by which this Freedom is called, is Light, Isa. 9 2. The people that walked in darkness, have seen a great Light: they that dwell in the land of the shadow of death, upon them hath the light shined. This Scripture is a Prophecy, that Freedom by Christ should be made known unto us blind and ignorant Gentiles; and the Apostle tells them there in 1 Pet. 2: 9 who were now partakers of this Freedom, that God had called them out of darkness into his marvellous Light. What a marvellous Light this is, we shall speak some thing to it, when we come to show the many wonders that are to be observed in this Freedom; but for the present let us consider a little the name itself. Light, what an excellent thing is that! Eccl: 11. 7. Truly the Light is sweet. The excellency of Light will appear by comparing it with its contrary, and by considering it in itself: what's the contrary to Light? Why Darkness. Now you know that this is a thing in which there is neither Beauty, nor Order, nor Safety, nor Comfort; 'twas one of Egypt's Plagues, and the last but one of all the Plagues they had; which shows what a dreadful thing 'tis; the saddest Afflictions outward or inward are compared to Darkness: The Devil is called the Prince of Darkness; Hell itself is called the place of Darkness. And then if you consider Light as it is in itself, why 'tis one of the desirablest things that is in the World. You have not a house but they will have Windows in it to let in Light; this was the first thing which God made; and as soon as he had made it, he commended it, Gen. 1. 3, 4. God saw the Light that it was good. God himself is said to dwell in Light, 1 Tim. 6. 16. Heaven itself is compared to Light, Col. 1. 12. 'tis called the Inheritance of the Saints in Light. Now this Freedom by Christ is Light, and therefore sure 'tis an excellent Freedom. To make out this, let us consider a little what Light does, and you shall see that this Freedom by Christ doth the same things in a spiritual may.  
1. Light is an awakening thing; you know though persons be never so fast asleep in the dark, yet when the Light breaks in, that awakens them, it makes them think 'tis time to rise; they start out of their Beds when the Light compasses them about, they'll ask what a clock 'tis, and they are afraid they have lain a bed to long. Beloved, spiritually thus 'tis with this Freedom by Christ, when it gets into a Soul, it may be called Light: For oh! how it awakens the Soul! it calls it up to work for Eternity, it makes the Soul ashamed to think how long it hath been a bed in carnal security; 'tis a rowzing thing when it takes hold on the heart; it speaks to a man, according to that in Prov. 6. 9 How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? Or according to that which the Shipmaster said to Jonah, when there was a mighty Tempest in that Sea, and Jonah was gone down into the sides of the Ship, and he lay and was fast asleep, Jon. 1. 6. What meanest thou, O sleeper? arise, call upon thy God, etc. This Freedom by Christ shows them that have it, that they must be no sleepers; mind two Scriptures, 1 Thes. 5. 5, 6, 7, 8. Ye are all children of light,— Therefore let us not sleep as do others, etc. And mark in the 9th vers. what a Reason he gives for this, For God hath not appointed us to wrath: but to obtain salvation by our Lord Jesus Christ. As if he should say, why Freedom by Christ is come, therefore no sleeping for us now. See also Rom. 13. 11, 12. And that knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Mark how he brings it in knowing the time. As if he should say, Do you know what a time this is? that 'tis a time of Freedom by Christ, and therefore 'tis not only time, but high time to awake out of sleep, etc. This is the Reason, why those that are in the darkness of an unconverted condition, sleep as they do, because the Light of this Freedom hath not broken in upon them.  
2. Light is a discovering thing, it brings things into view that were hid before; you know when you are in a dark Room, it may be there be many things there, yea perhaps things that are very precious, and that would wonderfully affect one with the Beauty and Luster of them; but to one that is in the dark, 'tis as if there were no such things; but when Light comes, that discovers them. So when a Soul comes into this state of Freedom, then, and not till then, the Beauty and Glory of heavenly things appears. You have an excellent place for this, 2 Cor. 4. 3, 4, 5, 6. Ah Sirs! there's a Gospel among you, a glorious Gospel, as 'tis called, 1 Tim. 1. 11. There's a Christ preached to you, a precious Christ; but as long as any of you are in the Bondage of Sin, you know not what they mean; you never saw any thing in them, to raise your hearts towards them, to bestow your best affections upon them; alas, can the Children of Night and of Darkness see any Beauty in Christ, though he be never so beautiful; or any need of Christ though he be never so needful? If I should reckon up spiritual things one after another, I might show you how the Scripture saith, That they who are in this Bondage do not know so much as one of them; why, the Scriptures, alas! they do not know them, Matth. 22. 29. No, though they can read them, they don't know them; though they can talk of them, they don't know them. Again, the ways of God, alas, they don't know them neither, Heb. 3. 10. Again, the Spirit that dwells in the Saints, they don't know him, Joh. 14. 17. Again, God that made them, why they know him not, Joh. 17. 25. Again, the Children of God, they don't know these neither, 1 Joh. 3. 1. But there is not one that is brought into this Freedom, but hath some spiritual discerning of heavenly things; Unto them 'tis given to know the Mysteries of the Kingdom of God.  
3. Light is a preserving thing, it keeps a man from manifold dangers which they who are in darkness are exposed to, Joh: 11. 9, 10. Darkness is full of dangers; there be many Pits, and Snares, and Stumbling-blocks in the way, which may be rushed upon before one is ware, from which the Light will secure one. So this Freedom by Christ is a great defence against Soul-mischiefs; they that are in this State are said to be preserved in Jesus Christ, Judas 1. and to have escaped the corruption that is in the World through Lust, 2 Pet. 1. 4. They are enabled to see through this Light; there is such a Sin and such a Sin that many have been overthrown by, and therefore I will take heed of it; they do in some measure see the Temptations and the Occasions to sin, that others do not take notice of: Being entered into this Freedom, they are possessed with a holy fear of offending God, and with a godly Jealously over their hearts and ways; and though 'tis true they have a fall now and then, yet it is not so dangerous; they don't bruise and batter their Souls, and their Consciences as others do. Hence you have those gracious Promises which are made to such as close with Christ, of being kept from evil ways, See Prov. 2. 8, 9, 10, 11, 12. & 3. 23. & 4. 12.  
4. Light is an adorning thing, it casts a Beauty and Brightness upon things when it shines upon them. So this Freedom by Christ: Oh, how it adorns them that have it; it adorns them so, that it makes them all new Creatures, 2 Cor. 5. 17. There is a beauty in the eyes of men, and there is a beauty in the eyes of God: Now there be many that are beautiful▪ in the eyes of men, and yet God sees no beauty in them, for he is not taken with the outward appearance of things, as we are; but now beloved, God himself sees a beauty in all those persons that are made Free by Christ, this is a thing that doth adorn us in his eye: And therefore when Christ looks upon his redeemed Spouse, observe how he speaks to her, Cant. 4. 7. Thou art all fair my love, there is no spot in thee: Thou hast ravished my heart, my Sister, my Spouse, thou hast ravished my heart with one of thine eyes, with one chain of thy neck. And chap. 6. 5. the former words of it, and chap. 7. 6. 'Tis the Glory of this Freedom, that as it makes Christ excellent to us, so it makes us excellent to Christ: we see a preciousness in him above all others; and he sees a preciousness in us above all others too; we cannot but love him, we are so taken with him; and he cannot but love us, he is so taken with us.  
5. Light is a rejoicing thing; as darkness breeds sadness, so Light begets cheerfulness, Prov. 15. 30. 'tis a thing that raises up the spirits. So this Freedom by Christ is Light upon that account; it brings joy to the heart where it comes. No sooner was the Jailor entered into this, but 'tis said he rejoiced, Acts 16. 34. 'tis such a condition that one would even wonder that any that are in it should ever be sorry; and that any that are out of it should ever be merry: And ordinarily there be but two Reasons why any that are in this condition do not rejoice, pray mark them. Either,  
1. Because, they fear they are not in this condition; for one may be in it, and not know it with such assurance and certainty as to put him out of fear: Now fear is a great hindrance to joy and comfort. You shall observe many times that's the great thing that casts down many a poor Soul, whose condition we look upon as very comfortable in itself: Oh! they cannot say but such and such things have been done in them, that they speak some hope; but when they consider what a rare work a right work is, and how deceitful the heart is, and how far they may go, and yet be an hypocrite: Oh! then how they fear whither yet a saving change hath passed upon them; they would rejoice, yea, and sing aloud, and shout for joy, if they did but know upon sure grounds that they belonged to Christ; but alas there's their fear. They that are assured they are in Christ, they rejoice, and well they may; but it cannot be expected that they should do so that fear it. Fear hath torment in it, and seeing it is such a tormenting thing, though a Soul should be in Christ, yet till 'tis in some good measure satisfied about it, and persuaded that 'tis so, sorrow must needs be the most prevailing thing there. And therefore if you would have the comfort of this condition, you must not only be in it, but labour to see that you are in it, and then you would find that this Freedom by Christ is a most rejoicing thing to your Souls, 'tis your uncertainty that hinders your joy, See Rom. 5. 1, 2. We have peace, etc. Mark that word we have it! and what then? why we rejoice, etc.  
2. Or, because they forget they are in this condition. I mean for the present 'tis out of their minds. When the Saints are under sadness they are under a forgetfulness; and 'twas their forgetting where they are, that was the great cause that brought them to it. As now to make it out thus; It may be a Child of God, and one that knows, for the main, he is a Child of God, and hath such grounds for his persuasion as will undeniably hold good by the word of God; and therefore as to the main he knows that he hath not built his House upon the Sand, but upon the Rock. Yet I say, it may be this Child of God for all this, hath turned again to folly, and is guilty of such and such back-slidings, and he hath not kept up his Communion with God by such a close walking as he ought; and so now his comfort and his joy is gone, and he is now brought to such a pass as David was in his Soul, there in Psal. 51. by reason of the sins that he had fallen into, and is fain to pray over his Petitions; because now 'tis his own case, ver. 8, 9, 10, 11, 12. and I pray what is it that hath brought him to this sadness? Why truly, because, by sinning thus he forgot where he was, he did not mind, as he should have done; Why I am a Child of God, and in a state of Grace; and therefore I must not return to these Sins, I must not yield to these Temptations, I must not grieve the holy Spirit by unbecoming walking; but alas he forgot this, and so ran himself first into sin, and then into sadness.  
And then again, another Child of God it may be, and that hath had good Scripture-Evidences of his being so, though he perhaps hath not so gone away from God by the forementioned back-slidings; yet, (as it doth indeed sometimes thus fall out), he hath his time of darkness too; and he is so sad, he cannot tell what to do; why what's the great Reason now that his sadness is thus upon him? The man, it may be, hath been very careful to keep up his Communion with God, and there's nothing in all the World that he hath been as much afraid of, as of displeasing his loving Father, and yet sometimes he cannot rejoice: Well, what is the cause of his sadness? Why now he forgets where he is, and whose Child he is, and what his Privileges are, and what Promises are made to such a one as he is, and what a Covenant God hath taken him into. If he could but remember himself, and stir up himself to set Faith a work upon these things, and think, Why is my Countenance sad, since I am the Son of a King? and why do I walk thus dejectedly, since the Lord loves me, and hath done such great things for me, and will yet do greater? I say, if he could but well remember these things, and improve the remembrance of them, would not he rejoice? Yes that he would to be sure; but alas, he forgets for the present that he is in this comfortable condition, and so hath not the comfort of it; but when God helps him to remember, than the man will rejoice again: See that remarkable place, Psal. 63. 5, 6. David was now in a wilderness-condition, as the title shows, Well says he here, but I shall rejoice and praise thee again, My mouth shall praise thee with joyful lips; but which way must this joy come in: Oh! says he, when I remember thee upon my bed, etc. As if he should havesaid, If I could but get into this Remembrance, think upon what God is to me, and think upon what I am to him; this would do it. So that this same Freedom by Christ 'tis Light, 'tis a rejoicing thing in itself; only the Reason why many of God's people donted rejoice in it, is either, because they fear they are not in this condition, or they forget it.  
7. Another name by which this Freedom is called, that sets out the excellency of it, is Life. Now I need not much stand upon it, to show you that Life is an excellent thing; what's the great care of people taken up about generally, but how to provide for their Life: Why have they so many earnest thoughts, and why do they put themselves upon such unwearied labours as they do, but to provide for their Life? and when they are sick, and fallen into some dangerous disease, what's the great, and the greatest fear that then most have? Oh, that their Life will be gone; they prise Life; so that when we would set out the doing of a thing with the greatest care, we use to express it thus, We did it as for our Lives; and Life is such a precious thing, that though one lives in a great deal of pain and misery, yet one is very loath to leave it. And we show what an high esteem we have of Life, by the rejoicing that we have in us, when any of our dear Relations have been dangerously sick, and it hath pleased God that they have recovered again; oh, how glad are we that their Life is preserved, that they shall continue longer with us; and then when any one of them are taken away by Death, why the sorrow and grief that follows upon that, and the mourning that we make for deceased Friends, confirms the truth of this, that Life is an excellent thing. Well, now this Freedom by Christ is Life, Joh. 6. 33.— He giveth Life to the World: and chap: 5. 40. Ye will not come unto me that ye might have Life; that is, that you might have Freedom by me. And here I will speak a little about this suitableness of this Name, how suitable it is that this Freedom by Christ should be called Life. You know Life puts a quickening Principle into them that have it, so doth this Freedom by Christ. Take notice of four things here.  
1. It puts Life into our Souls. Souls do not live spiritually, and unto God, till they come into this Freedom, Eph. 2. 1. they are only such as are interested in it, that are passed from Death to Life. Now to have a Soul that is dead within one, is a dreadful thing, and dead in the worst sense of all too; for the Soul to be dead, so as that it was never quickened. 'Tis true, God's Children complain many times how dead their hearts are, and what great need they have of quickening; and oh, how much do they pray, that they might not be so dead as they are, as you shall see David often doth in Psal. 119. 25, 37, 40, 88, 107, 149, 154, 146, 159. Yea, but here is something to be considered, that though they are dead now, it may be, yet, they have been quickened; 'tis not a deadness that is from want of Life, but from want of liveliness; but the deadness of those that are not made Free by Christ, is such that speaks they were never quickened, and so their Souls are dead in the worst sense of all, they have no spiritual Life in them.  
2. This Freedom by Chrst, it puts Life into Ordinances. There be some that find the Ordinances of Christ living things, as David says, Psal. 119. 50. that he had found the word to be a living word; But who are they that have this Experience? Why they which are made Free by Christ. I tell you, opportunities and means of Grace are other manner of things to them, than they are to others. You that are yet in the Bondage of Sin, you can speak nothing that such an Ordinance was blest to you at such a time, and then another at another time; you cannot say, Oh, the sweet Communion that I had with God upon such a Sabbath, and at such a Sermon: You had such a meeting with Jesus Christ, and there were such incomes from the Lord upon your Spirits, and such drawings out of your hearts towards God, that you would not for the whole World but you had been there; but they that are made Free, there be those amongst them that can say so. I myself heard a good man say once, after Prayer had been made to God by a Minister in the company of some Christians, who were together to that purpose, that he would not for all the World, but he had been there that time. And what do you think made David speak that in Psal. 84. 10. A day in thy courts is better than a thousand: but because he being one that belonged to Christ, found Life in the Ordinances? Oh! this is that which makes God's people desire to come to Ordinances, and to bless God for them, because they do find Life conveyed to their Souls by them; that's a notable place in 1 Cor. 1. 18. That the preaching of the Gospel is the power of God; to whom? why, to us that are saved, i. e. that are partakers of this Freedom by Christ, one of the names of which, as you have heard, is Salvation.  
3. This Freedom by Christ puts Life into our Communion; I mean that converse which we have one with another, when we are in company together. Oh! if we are but made Free by Christ, and then come into one another's society, we are fitted by it for a living Discourse together, for the having of some heart-warming conference each with other. If there be two or three, or more of these persons met together, 'tis to be hoped that they want part one from another without some spiritual good to one another's Souls. Their being thus related one to another in the Freedom that Christ gives to believers, will stir up their hearts to heavenly Communication, to help one another forward in the ways of God. They whose Privilege and State this is, they carry spiritual heat about them, so that when they come into the company of others, they'll glow; as Mary and Elizabeth, when they come together, Luke 1. they did as it were sparkle in their gracious Discourse one with another: When they that are in the Bondage of sin, and strangers to Christ, meet together, many times there you shall have the Language of Hell in their mouths, corrupt Communication, that discovers what they are, for their Speech bewrays them; and others of them, though they are civilised, yet their talk 'twill be but earthly; oh, how their breath smells of the earth! If one strive to get them into any discourse that is above the things of this World, oh what dead companions they are! then you put them out of their Element; and if you would not have them speak of things below, than you stop their mouths, they must say nothing: for they savour not the things of God. And though 'tis true that Hypocrites may hold discourse about good things, if they be persons that have parts and gifts, and brain knowledge; yet, oh, there's no Life in that Communion; they are not in this state of Freedom by Christ that should put Life into it, and make them speak of good things from a Principle within; but now Christ's redeemed ones, they are living companions, and Communion with them is sometimes as it were a corner of Heaven. If they can but once get into gracious discourse together, as that is to often somewhat hard to do, what for want of coming oftener together, and by reason of deadness and backwardness to such a good work as edifying of one another in love when they are together, and for want of making it, (as sometimes they should) the very design and end of their coming together, to build up one another in their most holy faith, etc. But I say, if they can but once get into it, and especially if they be not only true Christians, but fervent: Oh, what comfortable, profitable Communion will there be sometimes between them, that their very hearts will be knit together by it, as it was between Jonathan and David, when they had had Communion together, The soul of Jonathan, was knit to the soul of David, and they loved one another as their own Souls. Now, the having of this living Communion together, is a thing which the Lord sets a very high esteem upon. I speak this to encourage God's people to be more frequent and forward in it, than many of us are, See Mal. 3. 16. Then they that feared the Lord, spoke often one to another, and the Lord harkened, and heard it, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name. This is a Scripture that one would think should make you even long to be more at this work; for mark what encouragement it carries in it. 1. The Lord: harkened, as it were by way of Attention; and 2. Herd it, as it were by way of Acceptation: And then 3. This must not only be accepted, but it must be written. 4. Not in some lose little Paper or Scroll, but in a Book. And 5. This Book must be called a Book of Remembrance, Remembrance must be the very name of it. And 6. That it might be remembered, it must not be laid away, but be before him.  
4. This Freedom by Christ (we being interested in it), puts Life into our Hopes. If we have not this, all our Hopes of Mercy and Salvation are but dead Hopes; and you'll have no more benefit by them, than you will have of a man that you had great hopes in that he would be a mighty Friend to you in your distress, and you count upon it before your distress comes upon you, that certainly you shall have such a Friend as passes of that man; and thus you go on, and when your great distress comes upon you, than you begin to look out for this Friend, that he may now do for you according to what he put you in hope he would do; and when you have enquired after him, and now have such great need of help, you find the man is dead. So if you are not partakers of this Freedom by Christ, hope what you will, it will come to nothing; and therefore what the Apostle tells the people of God they should not do, I tell you that are not the people of God, that you should do it, Heb. 10. 35. He saith they must by no means cast away their confidence. But, oh Sirs, you that are out of Christ▪ must by all means cast away yours, you must throw it out for a castaway, and if you don't make that a castaway, that will help to cast away you. What a slave to sin! and yet hope to enjoy the Privileges and Happiness of them that are made Free by Christ! Away with it; In this Sense I pray with all my heart that God Almighty would bring you to final desperation. What sinner▪ dost thou think to live by a dead Hope? Obj. But how do you prove that my Hope is a dead Hope? Answ. I will tell thee but even in three words. 1. Because the Scripture calls it no Hope, Eph. 2. 12. As a dead man is as good as no man, so a dead Hope is no Hope. 2. Because 'tis not a Hope to which God hath begotten thee, thou hast given thyself this Hope; but the living Hope is that which God hath given to his people by begetting of them to himself, by causing them to be born again, 1 Pet. 1. 3. 3. Because it doth not bring forth any purifying fruits; thou keepest thy Hope, and keepest thy sins too; thy Hope and Holiness do not go together; thou canst allow thyself in ways of wickedness, and mindest not a being like to God. Whereas 'tis otherwise with them that have the living Hope; they purify themselves as he is pure, 1 Joh. 3. 3.  
8. One thing more briefly, about this Freedom by Christ, as to another name by which 'tis called, serving to set out the excellency of it, and that is, 'tis called the Blessing of God. Now that's a precious things indeed; What's all that we have, if we have not God's Blessing with it? Why 'tis his Blessing that keeps us from his curse; when God intended the greatest good to Abraham, he summed it up in this, I will bless thee, Gen. 12. 2. And so when you wish the greatest mercy to others, you pray that God would bless them; his blessing is the comfort of every Calling, of every Relation, of every Condition. Why now this Freedom by Christ is God's blessing, See Acts 3. ult. Unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. And therefore all that I shall say upon it, is this, That if you have not this Freedom by Christ, you'll never have God's blessing, and therefore you'll have God's curse, that will be your Portion. I grant that in some sense you may be said to have his blessings, that is, you may have outward mercies; in which respect God said he would bless Ishmael himself, though he were the Son of the Bondwoman, Gen. 17. 20. But he may bless you thus, and yet you may be cursed for ever, and so you will be if Christ doth not make you Free: And oh Sirs, what a dreadful thing will it be to lie under the curse of God to eternity! Do you think you are strong enough to bear such a load as this is World without end? You may see some inkling of it now, what a dreadful thing this curse is, if God doth but let fall a drop of it, upon a great Estate, how it moulders; or upon any person for his wickedness, what a forlorn Creature he becomes, as Cain. Why this is a thing that will dry one up to the roots, as the Figtree when Christ cursed it, immediately it withered away. But what then will it be in Hell where it shall be in its full force! But as for them who are interested in this Freedom by Christ, I may say to them, as in Psal. 115. 15. You are blessed of the Lord which made heaven and earth.   

CHAP. VI  
Concerning the Excellency of the person by whom this Freedom was performed.  
TO the Second, The excellency of this Freedom will appear, if we consider the excellent person by whom it was performed. You have already heard that this Freedom comes by Christ, and Christ is an excellent person indeed, he is excellent in his Names, and excellent in his Natures, and excellent in his Offices; his Life, his Death, his Satisfaction, Righteousness, Intercession, are excellent. Beauty, Grace, are in him to perfection; he is so excellent that God and all Saints do set their best love upon him, that all the Riches, Hope and Happiness of believers are laid up in him. So excellent, that he is the chiefest among ten thousand, the Pearl of great price, in comparison of whom all things are counted but loss and dung. But my purpose is not here to treat of the excellency of Christ at large, (for that would fill up a Volume of itself, there being no Subject of Divinity of a vaster extent than this is.) But I shall confine my thoughts to the considering of the excellency of his person, a little, as it relates to this Freedom, which we have in hand. He must needs be an excellent person, in that he performed this Freedom according to these twelve following things.  
1. In that he did it with so much power▪ Psal. 93. 1. The Lord is clothed with strength, wherewith he hath girded himself. The Lord Jesus Christ bewrayed no weakness in his work from the beginning of it to the end. Our help was laid, as God saith in the Scripture, upon one that is mighty; he had such an heavy burden upon him, as was enough to have broken the back of a thousand Worlds, but he stood under it; he could, as it were, swim in the whole Sea of his Father's Wrath; one drop of which no mere man could bear without sinking. What an excellent person must this needs be, that could grapple with the Divine Indignation, with red hot Justice, with all the Curse of the Law, with the Powers of darkness, and not be daunted! Never was there a work so full of difficulty as this was; and yet Christ had enough to carry him through it; he met with many Enemies, but he overcame every one of them: Oh the strength that he put forth in the work of our redemption! all the Devils in Hell were resolved and combined, if it had been possible, to have worsted him, and to have spoiled the whole design of our Salvation, that it should never have come to any thing; and there was not any thing wanting, that they could do to hinder it; but this Lion of the Tribe of Judah was too strong for the roaring Lion, and all his confederates; he wrought out our Freedom notwithstanding opposition on all hands. And from this consideration let me mind you, That good things must be set about and carried on with courage; for so you see Christ did what he had to do; difficulty did not discourage him. And as this did speak the excellency of Christ in his work, so it speaks the excellency of a Christian in his work; that's a brave Christian that won't be discouraged, that whatever he meets with in the way of Service and Duty, his heart holds up still. You are like to Christ, when 'tis thus with you: I know that you that are the people of God meet with difficulties, you have this and that which is hard to go through; but remember the Captain of your Salvation would not be daunted; take example from him.  
Obj. But thou wilt say, it may be, But I am not so strong as he was; he could come with that Power to his work that I have not.  
Answ. As thou hast not Christ's strength, so neither hast thou his work. 'Tis true, thou hast thy work too, but it is not such work as Christ in some respects had to do; thou never wert, nor ever shalt be called to such great things as he was; but then mark, that Power of Christ by which he did his work, is also in him for the enabling of thee which believest to do thy work: So was it promised to the Apostle Paul, 2 Cor. 12. 9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. And because of this, you see Paul would be so far from being discouraged at difficulties, that he would rather glory and take pleasure in them; Most gladly, therefore will I rather glory in mine infirmities, that the Power of Christ may rest upon me.  
2. In that he did it with so much Faith. What an excellent person must this needs be, that could go through such a work so believingly as Christ did, and hold forth his Hope and Confidence in God his Father, notwithstanding all the hard things he met with in procuring our Freedom? How apt are we, when we are in distress and under desertion, (though all our afflictions and sufferings are but a Fleabiting in comparison of what he underwent), to let go our hold of the Promises, as you may see it even in those who were very eminent for Grace, and had had great experience of the former goodness of God to them, Psal. 77. 7, 8, 9 1 Sam. 27. 1. But now here is one that had such a Faith, that though he were in the Red-Sea of his Father's Wrath, and the deep Waters of his afflictions and sufferings did not do to him, as the Red Sea, that the Children of Israel came to, did to them; the waters of that were divided, and became a wall to them on their right hand, and on their left, so that they were in the very midst of them, as upon dry ground; but the waters of Christ's afflictions were overflowing, overwhelming Waters, such as plunged and drenched him into the deeps; his Soul was exceeding sorrowful even unto Death, his very sweat was like blood; yet, even than he could believe that God was his Father, and that he had an unspeakeble Love to him. And this Faith of his had no mixture of unbelief, or of sinful doubting, as ours hath; but 'twas a firm and full Faith, whereby he resolved for ever to trust perfectly in God, let him do what he would with him and to him. Take two Scriptures for this among others, Isa. 50. 7. The Lord will help me, therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed. Mark what Faith he had; he does not say now he is looking upon his sufferings, (for so you are to conceive of him in this place) Oh! what shall I do, I shall never go through these Tribulations, I shall never be able to drink off this bitter Cup that is prepared for me; but he believes he shall, and that his Father would help him; he did not doubt of it: I know it, says he; and in the confidence of this, he doth as it were harden himself against all the sufferings of one kind and another, that he was to be called to, which is the meaning of that expression, I have set my face like a flint. Another Scripture for the acting of his Faith, even in the sight, and under the Sense of the pains of Death, and Hell-torments in his Soul, you have in Psal. 16. 8, 9, 10, 11. I have set the Lord always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, etc.  
Herein Christ is an Example to us, above all the Examples of other believers. No afflictions were like to Christ's afflictions, and yet no Faith like to his Faith; the Trials of other believers were very great, some of them; as the Trials of Abraham and David, and their Faith was of a more than ordinary stature; but without disparagement be it spoken, even the Faith of Abraham himself, was but a poor little weak Faith, in comparison of this Faith that Christ had: All those Worthies which you read of there in Heb. 11. who through Faith obtained a good report; they were Giants in respect of us, but they were Babes in respect of Christ. Now I say what an unparalleled Example is Christ to us then, of trusting in God in the worst condition! It may be you think, I hope I should trust God, if it were not so exceeding sad with me as 'tis; alas! you cannot think how sad 'tis with me, nor can I tell how to express my misery. Well, I am sure 'tis not so sad with thee as 'twas with Christ; and yet he trusted in God; the very enemies of Christ could take notice that he did, Psal. 22. though they wickedly reproached him for it. And in deed this is the only sinking thing in affliction, let it be never so great, that we cannot trust God; and to what end hath God made the Promises, but that they should be believed? Usually when you doubt of a Friends helping of you in your straits, 'tis because you had not a Promise from him; it may be he put you in some hopes that he would help you, but for all that you doubt whether he will or no; but if you have a Promise from him, and he be a Friend indeed, and one that useth to keep his word, than you conclude upon it, Now I am sure he will help me, he hath promised me faithfully to do it. Thus 'tis now with God, towards you that are his Children; you have got a Promise from him, that he will help you in your distresses; nay not only one, but many: Nay, you have got his Covenant, and his Oath for it. Oh! rely upon him, then, however 'tis or shall be with you.  
3. In that he did it with so much Wisdom, as one that fully knew and understood what he went about in this great undertaking. You shall find in Scripture, that his Wisdom is much taken notice of, in reference to the work of our Redemption. He is called the Wisdom of God, 1 Cor. 1. 24. and in Col. 2. 3. In whom are hid all the treasures of wisdom and knowledge. Mark, not only knowledge, but Wisdom and Knowledge; and that in such abundance, that he hath a treasure of them, yea Treasures, yea and all the Treasures of them. And you shall see in the Old Testament, when it was prophesied of him that he should come upon this work of giving Freedom and Salvation to us, how his discreet and wise carrying on of all things about it, is foretold, see Isa. 11. 2, 3. chap. 52. 13. He dealt with such Wisdom, that he could tell how to deal with God for men, and with men for God; and to discharge the three great Offices of a Prophet, Priest, and King, with admirable understanding; and how to undermine and infatuate all the Policies of the Devil and the World, and to render their deepest designs against his Kingdom and Gospel void, and of none effect, see 1 Cor. 2. 19, 20. and how to carry himself so wisely, even amongst his worst Enemies, that they could have no just occasion to speak evil of him, though they watched all that possibly could be to get advantages against him, both for his Actions, and Speeches, and Doctrine; and therefore what an excellent person must this needs be? And in this Wisdom Christ doth all things still that are yet to be done; he governs the World in Wisdom, and as the great and good Shepherd, he feeds his Flock with Knowledge and Understanding; as a Pastor that is after Gods own heart; and one great thing amongst the rest that he is made of God to his people, is Wisdom, 1 Cor. 1. 30. to instruct them, and teach them by his Spirit how to behave themselves as the children of God, and to make them to know the Mysteries of the Kingdom of Heaven, and to be to them a Counsellor, according to that name which is given him, Isa. 9 6. And if his Disciples are called at any time to bear a Testimony for him before the great ones of the World, he hath promised to give them a mouth, and wisdom, which all their adversaries shall not be able to gainsay or resist, Luke 21. 15. And therefore God's people should learn to carry themselves wisely in all their ways and walking, and take heed of doing things rashly and indiscreetly, as those that have Wisdom for their pattern, see Eph. 5. 15, 17. See that ye walk circumspectly, not as fools but as wise. Wherefore be ye not unwise, but understanding what the will of the Lord is. And the Wisdom that you must do all things with, is not a carnal, politic craftiness; but the Wisdom which is from above; it must be the Scripture-wisdom and spiritual Understanding.  
4. In that he did it with so much Love, Rev. 1. 5. He loved us, and washed us from our sins in his own blood, Gal. 2. 20. He loved me, and gave himself for me; and in Tit. 3. 4. when the Apostle would briefly sum up the whole work of Christ in giving this Freedom to us, he expresses it in these words, The kindness and love of God our Saviour towards man appeared. While he suffered, he was in love with those for whom he suffered; when he died, he was in love with those for whom he died; he did not barely do the work itself, but he did it with such affection to poor sinners, as who should say, he would have them see and know that they could not have a greater Friend than he was; he bore them upon his heart, while he bore their sins upon the Cross. If he had not been an excellent person, the dreadful pains and sufferings that our iniquities had put him to, would have made him for ever to loathe us, and not to have endured the sight of any man more; but his Love to us was neither removed nor abated for any thing that he endured for our sakes; neither was his Love to his Father in the least diminished by all the grief which he put him to, though he bruised him, and took, as the Scripture saith, a kind of pleasure and delight in the doing of it, Isa. 53. 10. Justice, as it were, requiring at this time that he should afflict him willingly, which he doth not use to do, to the Children of Men; yet under all this, Christ kept up in perfect Love to God: And this you may observe from his manner of speaking to God, when he was just stepping into his great suffering, when his Soul was exceeding sorrowful, even unto Death, Matth. 26. 28. Yet mark v. 39 and 42. in what a loving way he speaks to him, Father; and oh my Father, let this Cup pass away from me. And oh what an Example is Christ in this to believers, to love the Lord and not to question but that the Lord loves them, what ever he lays upon them! The Lord sees a great proneness in us, to think it is not thus when his hand is heavy upon us, in that he hath left such kind of say as these upon record in Scripture; As many as I love, I rebuke and chasten, and whom the Lord loveth, he chasteneth; and scourgeth every son whom he receiveth. We are too ready to measure God's affection to us by prosperity and smiles, and when things go as we would have them; but if we would be like to Christ, we must make account that God can be our Father, though he beats us, and hides his Face from us.  
5. In that he did it with so much Patience. 'Tis not to be thought what Christ suffered in obtaining this Freeeom for us, from God, from Men, from Devils by their Temptations; yet under all, his Spirit was in a composed still frame; he had not an hard thought of God for the low condition which he had cast him into; he had not an unbecoming, repining, discontented word dropping from his mouth, Isa. 53. 7. He was oppressed, and he was afflicted, yet he opened not his mouth: He is brought as a lamb to the slaughter, as a sheep before her shearers is dumb, so he opened not his mouth. God might do what he would to him, and put as much Gall, and Wormwood, and Wrath into his Cup as he pleased, and he would take it off: You may remember 'twas one of his patiented Speeches, The Cup which my Father giveth me to drink, shall I not drink it? And men, they might say and do what they would against him, they might mock and revile, and scourge, and crucify him, and he could take all with an inward peaceableness; he could meet that Traitor Judas when he was come to betray him, and even then he could call him Friend, Matth. 26. 50. Job, you know, is worthily counted an excellent person for his Patience under Afflictions, and so he is pointed out to us, in Jam. 5. Ye have heard of the Patience of Job, and yet in Christ there are two things to be considered, which are far beyond what was in Job. 1. Christ's Afflictions did out of measure exceed what Job was exercised with; take all the Sufferings of the Saints in their Bodies and Souls too, and put them into one Scale, and put the Sufferings of Christ into the other, these will outweigh them as much as a Mountain will outweigh a Molehill; the greatest Suffering-Saints in the Scriptures, such as David, etc. were but Types of Christ in his Sufferings; and so they had but the shadow of sorrow in respect of him, whose sorrows were so great, and of such a nature, that he is said to be a man of sorrows, which is as much as to say, he was made up as it were of nothing else. 2. Jobs great Patience was mixed with great Impatience; though he held out in his Trials to Admiration for a great while, yet afterwards he had his fits of distempered passion; and he that before had blessed God, though he had stripped him naked, at last opened his mouth and cursed his day. But Christ held on in Patience, and held out in Patience; he did not at all stain or blemish the state of his Humiliation with a spot of discontent in him; indeed that was done which the Apostle James exhorts us to, Patience had its perfect work; when his Sufferings were at the full, his Patience was at the full too; and therefore what an excellent Person is Christ! and what an excellent Pattern for us! In 1 Pet. 2. 21. the Apostle there tell us, that Christ suffered for us, leaving us an example that we should follow his steps. Have we then afflictions upon us in any kind? and doth it seem good to the Lord to exercise us with troubles without or within, or both? Oh, but let us pray that we may be Patiented; however, that we may not resist the Holy Will of God, by unwillingness to suffer. And I pray consider this, That though in some respects Christ had that to quiet and compose his Spirits to Patience in his Sufferings, which we have not; yet in other respects we have something to be thought upon for the quieting of our Spirits in our Sufferings, which Christ had not. There are two things which Christ had to quiet him that we have not; as,  
1. That no suffering of any kind came upon him, but what he foresaw: this is a great means to keep persons patiented, to foresee such or such an Affliction; if they be surprised with some great Calamity on a sudden, and had no inkling of it before, but it breaks in upon them like the Sea, unexpectedly, than many times there is much impatience mingled with that condition, though it should not be so; but now Jesus Christ knew of his troubles particularly before they came, which we do not; we cannot tell what will befall us between this and Death; what Affliction will meet us such a time, in such a place; as Paul, Acts 20. 22. Not knowing the things that shall befall me: he had a general notion about it, as vers. 23. but particularly he knew not what would befall him; but it was not so with Christ. See a place where he speaks of his going up to Jerusalem, (as Paul doth here) and you shall find that Christ knew what would befall him, Matth. 20. 17, 18, 19 Behold, we go up to Jerusalem, and the Son of man shall be betrayed unto the chief priests, and unto the Scribes, and they shall condemn him to death: And shall deliver him to the Gentiles, to mock, and to scourge, and to crucify him: and the third day he shall rise again. Mark how particularly Christ foresaw things; and no doubt but this was one help to Christ's Patience, he knew it would be thus.  
2. That he had not so much as a principle of Impatience within him; there was no tendency in his spirit that way; for that's true in this case, which he said of himself, Joh. 14. 30. The prince of this world cometh, and hath nothing in me. But now, the Lord knows 'tis not so with us, we have corrupt natures that are breeding of discontent, and impatience, and very apt upon all occasions to be breaking out; and we have much to do, the best of us; nay, 'tis more than the best of us can do without the Grace of God assisting us, to bear any Affliction patiently, we have such seeds of sin within us.  
But, as I said, in some respects we have that to think of, to quiet us in our Sufferings which Christ had not; as,  
1. That our Afflictions are but small; Christ could not say so of his, he could not call them light Afflictions, as Paul doth his, and such as befall the people of God. No they were great, exceeding great, both for number and for nature: and what shall not we be patiented under small Afflictions?  
2. That whatever we suffer, we have deserved it; this should quiet us. Do we suffer? why, have we not sinned? Lam. 3. 39 Yea, but Christ suffered, and others deserved it; he did not come to the Cross as the Thiefs did that were crucified with him: Mark what the good Thief says, Luk. 23. 40, 41.— We receive the due reward of our deeds; but this man hath done nothing amiss.  
3. That whatever we suffer, if we be the people of God, we don't suffer with a curse; we are afflicted, but we are not cursed; should not this quiet us? But there was a curse upon Christ while he suffered; He was made a curse for us, Gal. 3. 13.  
6. The excellency of this person will further appear, if we consider with what admirable Humility he did all in this work. Never was there one so high in some respects, and yet so low in others. If he would have stood upon't, we must needs confess that he had so much worth, and greatness, and goodness in him, that the best upon Earth were not worthy to wait upon him, or to be in his company. See what John the Baptist, and the good Centurion, speak in this thing,— Whos's shoes I am not worthy to bear, says the first, Matth. 3. 11. I am not worthy that thou shouldst come under my roof, says the other, chap. 8. 8. Nay, all the Angels of God are commanded to fall down before him, Heb. 1. 6. And yet, oh! how did he abase himself, though he were the Son of God, though he was the head of all principalities and power, though he had in all things the pre-eminence; he was too good in some sense to appear in such a sinful World as this is; and if he should have appeared according to his excellency, his Majesty would have been too bright for the eyes of man to behold him; but when he came to be our Redeemer, he laid his Glory aside, or rather veiled it under a mean and base outward appearance; and he was content for a while to be as it were a Pearl of great price lying upon a Dunghill. I pray will you hearken a little to a few things wherein his great Humility was manifested, while he carried on this Freedom of ours; and afterwards I will tell you what you are to do with this famous Example of Christ's.  
1. He humbled himself in becoming a Man; you'll quickly see what great humiliation here was, if you consider what he was before: why before he was Man, he was God: (but take heed, do not think that he did cease to be God when he became Man, but he took the humane Nature to the Divine, and so both Natures, though they were, and are, and shall be for ever distinguished, were united together in one Person.) Hence 'tis said, that God was manifested in the flesh; and the word was made flesh and dwelled among us. Now what an abasement was here! Men and Angels may and will to all eternity admire it, that God should come into the World in the likeness of sinful flesh! Beloved, if you should see a King upon the Throne espouse a beggar, would you not say 'twere an Act of great Humiliation in him? why thus the Lord Jesus humbled himself, and much more, in becoming man; for he was the greatest King that ever was, and our Nature was the veriest Beggar that ever was. If you would look upon it a little under the consideration of a Woman, the better to conceive of things; what a wife was here like to be for Christ? As pitiful a Creature as ever eye beheld, Poor, Naked, Loathsome, Wicked, Cursed; 'twas a Nature that looked like the Devil. I pray don't mistake again; Christ did not take the devilishness of our nature; he kept Free from all the corruptions and pollutions of it; but he came as near to it as possible could be without sin. I know not for my life how to express it better to you than thus, I pray Mark it: He took the Humanity of our nature, but not the Iniquity; the Iniquity of it was imputed to him, but it was not united to him; it was laid upon him, but it was not in him; for he was holy, harmless, undefiled, separate from sinners, Heb. 7. 26. Now that the Divine nature, and our poor beggarly, lost, undone nature should thus meet together in the Person of Christ, that he should take this to himself for an everlasting companion: Oh! beloved, 'twas an high Advancement for us, but 'twas an unspeakable Abasement in Christ. If he should have took the nature of Angels, it would have been a wonderful Humiliation in him; but that he should take the nature of man, of sinful man; that he should come down from the Throne of his Glory, and embrace, and espouse such a beggar as this was, what an excellent person must Christ needs be for Humility? You shall find in Heb. 2. That this is brought in as a great Evidence of his Humility, (of which he is speaking before, that he should be one with us, and make us his brethren, and not be ashamed to call us so, ver. 11.  
2. In that he did not only humble himself so low as to become a Man, but that he would be of the lowest rank of men in the World, Phil. 2. 7. He made himself of no reputation, and took upon himself the form of a servant. As he went up and down among men, they that knew not who he was, would have thought he had been some poor Servant, he had such a base outward appearance; so that he took away all occasion for any bodies ask such questions as these: When they looked upon him, What gallant Gentleman is that, that goes there? What do you think that brave Suit cost that he wears? No, I warrant you some asked questions that were rather contrary to these, What poor sorry man that was? etc. He was not only a Servant to God, for that's an honourable thing; but he was a Servant to men, Luke 22. 27. I am among you as he that serveth; he did the greatest Service for men that ever was, he delivered them out of the greatest danger, he served them so as to suffer for them; that's such a notable piece of Service that no man is able to do one for another. If there could be such a thing as that when any of you are to undergo great pains, another should come and bear them for you; or when you are to die, another should come and die for you, and so you should not die at all; or if the Wrath of God were ready to fall upon your Souls, another should come and let all fall upon himself; what notable Service would this Person do you! Now such a Servant to men was Christ; if they believe in him, he excuses them from their eternal pains, and eternal Death, and from God's eternal Wrath, by suffering it for them. And what a Servant to men did he show himself in reference to their very Bodies, that he laboured like any Servant in doing good to them that way, in healing the Sick, in opening the Eyes of the Blind, in casting out Devils! He went about every where, doing good, and healing all manner of diseases among the people; yea, he stooped to the meanest Offices, Joh. 13. 4, etc. he washed the Disciples feet, which was such a humility in him, that Peter told him flat and plain, he should never do it for him; and no doubt but he wondered that any of the other Disciples would offer to let him do it to them. Christ was fain to bring him off from his peremptoriness with a rowzing word, If I wash thee not, thou hast no part with me, vers. 8. (Tho Christ had a spiritual meaning in it): or else he would never have yielded to it, he looked upon it as a thing so far below Christ; but rather than have no part with him, at last he did not only suffer it, but desire it.  
3. He shown his humility in his submitting himself to the Ordinances. Christ had no need of them, we must wait upon them, because we have such need of them, as much need of them as our Bodies have of Physic when they are Sick, and of Food when they are Hungry; but Christ he had no sin in him, nor no grace imperfect, and yet he would come to the Ordinances; he was Circumcised at eight days; and then when the New-Testament Ordinance of Baptism was set on foot by his forerunner John the Baptist, he came and would be Baptised himself, though John wondered at his humility in it. See Matth. 3. 13, 14, 15. and so he went into Synagognes', as his manner was on the Sabbath-day, Luk. 4. 16.  
4. In having no possessions in the World, I may say concerning Christ, in this case, as 'tis said God dealt with Abraham about the Land of Canaan, Acts 7. 5. God gave him no inheritance in it, no not so much as to set his foot on, yet he promised that he would give it to him for a possession. So you shall see God hath promised to Christ, Psal. 2. 8. that he should have all the World; and yet, when he was in it, he had not so much of his own, as to set his foot on, after the way of men's having possessions; he would not, to show his humility. Hence you find him telling the Scribe that said, he would follow him whither soever he went; that the Foxes have holes, and the Birds of the Air have nests; but the Son of man hath not where to lay his head, Matth. 8. 20. The Lord Jesus Christ did that which many are afraid of; they are afraid of becoming poor: what! to have nothing, to be brought to nothing! but he became poor, 2 Cor. 8. 9  
5. In his associating himself with the meanest sort of persons. He did not seek the acquaintance of the great ones of the World; one of his great acquaintance was John the Baptist, a man whose Raiment was of Camel's hair, and a Leathern Girdle about his Loins; and others that he was most intimate with, they were a company of Fishermen, and he would eat with Publicans and Sinners, and be very familiar with the poor.  
6. In his refusing the preferments of the World, when they were offered to him. Sometimes he had a very fair occasion in his way to make himself great upon Earth; but he would not close with it; he could as willingly lay a Crown at his foot, as others could desire to have it upon their heads, Joh. 6. 15. The truth is, he was made a greater King by his Father already, than any upon Earth could make him; he had set him as King upon his holy hill of Zion, Psal. 2. 6. he had made him King in his Church, and King of Saints; but this was an Invisible and Spiritual Government; the most neither knew or believed that he had a Kingdom which was not of this World.  
7. In his Subjection to his Parents, of which you read Luke 2. 51. He behaved himself in all dutifulness towards them, going and coming at their lawful commands, with cheerfulness and obedience; he never gave them any just cause to find fault with him for any unbecoming carriage towards them; he was a Child that carried himself better towards his Parents, than his Parents did towards him; they were sinful Parents, but he was an holy Child, filling up his Relation to them in the fear of God. And therefore you young ones, that have Parents, and carry yourselves crossly, and stubbornly, and disobediently towards them, though God hath commanded you to honour your Father and Mother: Where did you learn to be so rebellious? are you too good to be ruled, and ordered by your Parents, when Christ thought not himself too good to be subject to his, and yet one of them was but his Father-in-Law, his supposed Father, as the Scripture calls Joseph? Luk. 3. 23. Now, you are ready to think here that you may take more liberty. If it were your own natural Father or Mother, those that you had been begotten and born of, than you'll say perhaps you would not be so stout; but Christ carried himself as dutiful to him that was but his Father-in-Law, as he did to his own Mother that bore him in her Womb; such was his Humility!  
8. In his tender condescending to the weakest in Grace, Matth. 12. 20. He had a company of Disciples about him, that were but like little Children, in respect of spiritual stature, and so he often calls them; and yet, oh, how sweetly did he condescend to them, by instructing them in their ignorance, and compassionating of them in their weakness, and bearing with them in their Infirmities!  
9 In his not seeking his own commendation for any of the great things which he did or suffered, Joh. 5. 41. I receive not honour from men; he could speak with the greatest Wisdom, and act with the greatest Power, and live with the greatest Holiness, and suffer with the greatest Patience, and yet nothing puffed him up. I cannot enlarge upon these things.  
Now that which we are to do with this famous Example of Christ, is to learn from it to be humble, Matth. 11. 29. Whatever Mercies, whatever Gifts, whatever Graces, the Lord bestows upon us, whatever use the Lord makes of us in one kind, or other, still to lie low give all the Glory to God, and take none to ourselves. It is the great sin of many, that they cannot know a little more than others know, or do a little more than others do, or have a little more than others have, but presently they are proud of it; and if no body will commend them, they'll commend themselves. I beseech you watch much against this sin; Jesus Christ hath made it the great mark of an Hypocrite, Matth. 6. 5. A true Christian sees so many defects in his best works, that he desires rather to be ashamed of them, than to glory in them.  
7. We may consider the Excellency of his Person, (in Relation to this Freedom), in his doing of what he did in it, with so much desire. Beloved, this work did not at all look desirably in itself; never was there such a black and dreadful face upon any work that ever was undertaken; and yet upon some accounts Christ desired it, and desired it so much, that I doubt not to say, he did rejoice in his Spirit, to think that he was the Person that was to do it. You know that when there is a motion made, for the carrying on of some great design, that will be of public and unspeakable benefit, though indeed it will cost a deal to bring it to pass, and the Person that is engaged in it, whoever he be, must be at a vast charge before he can finish it; why the very motioning of such a thing raises our desire, and we are full of good wishes towards it, and all people generally will long, Oh, that it might be carried on! and they'll say 'tis a World of pities that such a noble design should not be put forward; but suppose that the carrying on of it, should be cast by Authority upon any of our particular persons; that the King should single out such a man, whom he sees to be much taken with the motion, and should say, Well, I pitch upon you to be engaged in this business; truly, than our desire towards the thing would be much damped, if it be ourselves that must do it; and now we it may be, can rather desire that the business should be quite laid aside, than that it should be carried on by us; that 'tis we that must bear the burden of it, and we that must be at the charge; how i'll and cold will our affections grow to a work then, though it be never so useful! but Jesus Christ desired that this great and costly work of our Redemption should go on, though the lot fell upon himself to do it: You have divers expressions in Scripture that signify thus much; I will quote Four amongst many. One is in Isa. 53. 11. where what he did in this work, is called the Travel of his Soul; which, as I think, I have formerly hinted, I look upon as not only setting out the greatness of his Sufferings in it, but also the great desire that he had to go through with it. A second is, Luk. 12. 50. But I have a baptism to be baptised with, and how am I straitened till it be accomplished! A third is, Joh. 18. 11. speaking of the bitter Cup of his Sufferings, shall I not drink it? A fourth is, that in Heb. 10. 9 Lo, I come to do thy will, O God: The very words sound, as if Christ's desire were upon the work; and if you compare it with Psal. 40. 7, 8. from whence this is quoted, you shall see that there is no less a word put in there, than delight, which must needs carry desire along with it; I delight to do thy will, O my God. Now, what an excellent person must this needs be, that could come to such a hard, painful, costly work, under the weight of which all the Angels in Heaven would have sunk into nothing, with so much desire!  
8. Which will yet further appear, if we consider, that he should do it with so much exactness as he did; there are some things that when they are done, we use to say, they are done after a fashion, meaning, that they are sorrily done; if another had had it in hand, it would have been another kind of thing. But beloved, this same Freedom of ours that Christ hath been a performing; oh, 'tis excellently done, most admirably done, 'tis the exactest, curiousest piece that ever was wrought, 'tis done to the life; Christ hath shown himself in it, a workman that needeth not to be ashamed. I remember 'tis said in Exod. 39 43. That when they into whose hearts God had put wisdom to devise curious works for the Tabernacle, brought all to Moses when they had finished it, Moses looked upon all their work, and beheld that they had done it as the Lord commanded; Even so had they done it, i. e. with that exactness; and Moses blessed them: so we have great cause to bless Christ, when we look upon this exact work of his, and to say, he hath done all things well, very well; there is not the least thing missing in it; every way perfect, his work is like himself; Christ is a none-such, and so is his work: View it from the beginning to the end, 'tis all over complete; let the Saints look upon it, they'll say, the like was never seen; let Angels look upon it, and they'll say so too; let God himself look upon it, and he will say so too, and therefore his work is called the pleasure of the Lord, Isa. 53. 10. i e. 'tis so done, as that he is well pleased with it. From hence we should learn of Christ to be no bunglers in our work. Two things there be that Christians should much aim at: 1. To do what they should; that God may not set us about such and such work, and we be doing that is contrary; when God bids you serve him, take heed, don't go, and instead of that, sin against him; don't be about the Devil's work, when you should be about the Lords; remember you own him Service, but you own the Devil none; 'tis a good question to be often ask yourselves, Whose work am I a doing? 2. To do it as they should, here the Lord knows we come miserably short; sometimes we can see, through grace, that what we are about is good for the matter; but oh, then for the manner of doing it, how we fail in that! Sirs, where is your exactness in duty? You pray, but where is your exactness in prayer? You sing, but where is your exactness in singing? You hear, but where is your exactness in hearing? How much better might every thing be done, than we do it? Eph. 5. 15. See then that you walk circumspectly. It may be rendered thus out of the Greek: Look how exactly you walk [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]; how you come up to the height and fullness of duty. A man may be about that which he should, and yet may be doing of it by halves; here may be a fault, and there may be a fault; though you cannot work so fast as you should, yet be careful to do what you do, well. If you cannot write a fast hand, yet labour to write a fair hand.  
9 Christ's excellency will appear further in this, That he did it for so many; that he could lay down a Ransom that was sufficient to Free so many; why how many, you'll say? that place in Joh. 17. 2. will tell you, to as many as the Father gave him; and they be not a few, considered by themselves, though they are but a small number compared with them that perish, Heb. 2. 10. Oh, beloved, there be many that will be the better for Christ to all eternity. Oh, that we may be some of them; that others may not be made rich by him, and we abide poor; that others may not have Freedom by him, and we remain in Bondage. What a worthy person must he needs be, that can help, and pardon, and sanctify, and save more than you or any Arithmetician in the World is able to take the sum of them! Rev. 7. You have Gods redeemed people spoken of, and mark, they are looked upon under a twofold consideration. First, as among the Jews, the people of God under the Old Testament, and there indeed you have their number brought in v. 4. One hundred forty four Thousand, which you are not to take, as if it were exactly no more; but it is to show, that in the days of the Old-Testament there were not, as indeed it could not be expected, so very many saved, because the people of God were then confined to one Nation: But afterwards in v. 9 When the Gospel is supposed to spread among the Gentiles; then their number is so great, that it cannot be taken by any man alive. And therefore you that fear God, you shall not want good company in Heaven: upon Earth you may; because, perhaps the Saints may now live at such a distance from you, that you can have but little of their Society. But in Heaven you'll be all together. 'Tis very true; if there were none but God there, you would do well enough, he will be all in all; and immediate communion with him, will make up a perfect blessedness, though you were there with him alone; but you shall have God and Angels too, and God and all the Saints too, the whole Host of the redeemed Ones by Christ, shall meet in one general Assembly, and there you shall see better than now you do, what an excellent Person Christ is, even upon this Account, that he hath made so many holy, and so many happy, and that he hath freed poor sinners by thousands, and thousands of thousands.  
10. See the excellency of his Person further, In that he did all alone; he discharged this great work, and bore this heavy burden without the help or hand of any Creature in Heaven or Earth, Isa. 63. 3. I have trodden the wine-press alone, and of the people there was none to help me, Heb. 1. 3. he did all by himself; the truth is, there was no Creature above or below that could strike one stroke in it; the work was of such a nature, that if the best of them all had but meddled in it, they had spoiled it. Angels in Heaven have a great deal of Skill, and Wisdom, and Power, one of those glorious Spirits can do more than a whole World of men, but if they had all joined their skill, and their Power together; their Wisdom would have proved but foolishness, and their Power but weakness in this matter; 'twas a business too great for any but the Son of God to be the Saviour of one Soul; but when he comes to it, his own arm brought Salvation. And as for any help from man; surely, if any body were like to lend him any Assistance, it must have been some of the good people that lived in that Generation, when he was in the days of his flesh; but you know what the Scripture saith expressly about that, that when he was in the very heat and brunt of his work, than all his Disciples forsook him and fled, Matth. 26. 56. That which I would commend to you from hence, is this, That you would let Christ be all alone still, I mean in the point of your Justification, he was so in the work of your Redemption. Now, as none was joined with him there, so join nothing with him here: Sirs, whom do you look to for your Acceptance with God? Why you'll say to Christ, but is it Christ alone? Have you set him by himself in this thing? Some there be that hope for mercy from God, but they do not look to Christ at all; they have this and that of their own, which they hope will do; such honest, and such blameless, and such righteous persons as they are, must out of all question, be in a good condition: this will prove a Rock to split you on one side, to dream of Salvation without Christ, Gal. 3. 10. Others there be that look to Christ, but not to Christ alone. Some thing must be mingled with him; they'll do something, and Christ must make up the rest; this will prove a Rock to split you on the other side. I tell you, your Faith will never be counted for righteousness, if you make these wretched mixtures in the business of your Justification: 'Tis to him that worketh not, but believeth in him that justifieth the ungodly, that faith is counted for righteousness, Rom. 4. 5.  
11. Again, In that he did it at once, Heb. 10. 10. Once for all; when he went about it, he did it, and there was an end of it; he did not come into the World twice for it. He is counted a worthy person that can accomplish a business of great concernment, though he makes many a journey to the place where he is to do it; but Christ made but one journey from Heaven to Earth, about this work, and he finished it; and therefore he gave up the Ghost, with those words in his mouth, It is finished: as if he should say, there's nothing left for another time. Learn from hence what great things Christ can do in a little while, and wait upon him in the Faith of it. One thing that doth much help to cast us, and keep us down in our Spirits when we have this and that trouble upon us, is our forgetting how quickly Christ can speak to our condition; what a great work was it, when there arose such a mighty Tempest in the Sea, and the Ship that the Disciples were in, was covered with Waves, and they were all in danger to sink presently, to bring down these high Winds, and to lay those hugh Waves! but Christ did it in a trice, Matth. 8. 24, 25, 26. Poor Christian! hast thou a great corruption to be subdued? hast thou a strong temptation to be removed? hast thou a great straight to be delivered out of? Remember Christ can do it at once; it may be thou hast been hacking, and hewing at such a sin, or temptation, a hundred, and a hundred times, and trying many means, and all wont do: Why but at once Christ can do it; look to him better than thou dost, if he strike but one stroke at a lust, down 'twill come; but one stroke at a temptation, it is gone.  
12. Lastly, The excellency of his person appears in this, That he performed this work of our Freedom, with so much overplus: According to that Scripture which I have formerly quoted, Rom. 5. 20. Where sin abounded, grace did much more abound. If you should lay our Bondage in one Scale of the Balance, and this Freedom by Christ in the other, this will weigh that down to the ground. This Offering of Christ's for the Salvation of Sinners that believe in him, may be alluded to, from that in Exod. 36. where you read that the Children of Israel offered so much towards the Service of the Tabernacle, that there was fain to be a Proclamation throughout the Camp, that there was brought in more than enough, and they should now hold their hands, vers. 5, 6, 7. But beloved, Christ hath brought in such abundance for our Redemption, that if ever there were need of a Proclamation to stop any from doing no more in a good work, 'twas in this case; 'tis true that our sins, and wants, and miseries, were very great; but this remedy for them, is above them, beyond all expression. I had almost said, if it be possible for a Soul to be oversaved, Christ hath done it. It must needs have been a great comfort to believers, when they had thought of this Freedom by Christ, if they could but have said this of it, Well, blessed be God, there is enough; though there be nothing over, yet there is nothing wanting; we have not a sin but he can pardon, we have not a want but he can supply; he hath as much as we can need. Oh! but there is much more comfort than so, much more cause of rejoicing for them; for they may say, that 'tis not possible for them to take in what he is able to give out. When the prodigal thought of his Father's house, saith he, (Luke 15. 17.) There's bread enough and to spare: So when you think of Christ, you may say, There's Freedom enough, and to spare. And oh, that God would help you poor sinners, in the thinking of this, to reflect upon yourselves, as the Prodigal did upon himself, when he spoke those words, that there was in his Father's house bread enough, and to spare; and I perish with hunger, saith he; as if he should say, Why then, what do I do here in my undone famished condition? Why don't I go thither? Wretch that I am! is not that a better place for me, than this is? He had, through mercy, such a sense of his present condition, that he could not endure to be in it any longer. I will arise and go to my Father, etc. vers. 18. and when he came to him, there he found enough, and to spare indeed; there was compassion in the Father's heart, and running towards him when he saw him, and falling upon his neck and kissing of him; and calling for the best Robe, and for the Ring, and the Shoes, and for the fatted Calf to be killed. So Sirs, if you would come to Christ once, you would come to one that hath enough, and to spare; there wants but one thing, which indeed was that which brought the Prodigal home, and the Lord work it in you: And that is, he was grown so hungry that he thought verily he should have perished. Oh, that it were but come to this with you, that are yet afar off, that you had such a kind of hunger after Christ; and I would make no doubt but you also would quickly say, I will arise and go to him.   

CHAP. VII.  
Concerning the excellent price with which this Freedom was purchased.  
THE Third thing for the making out the excellency of this Freedom, is the consideration of the excellent Price with which it was purchased. Now that which I shall speak upon this, shall be to open two things.  

1. That this Freedom was purchased: And,  
2. That it was purchased with an excellent price.   
1. This Freedom is a purchased Freedom. Persons that are in Bondage, cannot come to be Free, but it must be by one of these ways, Either their Freedom must be given them, or it must be bought; and if it cannot be bought by thenselves, than it must be by another for them. Now the truth is, we come to have our Freedom by Christ, both these ways; By Gift in respect of us, but by Purchase in respect of Christ: Or to express it a little otherwise; It is given to us upon the account or consideration that it was purchased by Christ for us, and so it must be purchased by Christ, that it might be given to us, See Rom. 3. 24. Being justified freely by his Grace, through the Redemption that is in Jesus Christ. Mark, it comes to us freely and by grace, that is, as a mere Gift, which we could neither buy nor deserve; but yet 'tis through the Redemption that is in Christ, that is, he purchased it for us: and therefore Eph. 1. 14. all the company that do truly belong to Christ, are called the purchased Possession; for so the best Expositors do understand these words, as nor meant of Heaven, or blessed Immortality, but of the Church of Christ; not of the place of Glory, to which they shall come; but of the people that shall come to the place; they are a purchased Possession; so particularly Calvin upon the place. And so 1 Cor. 6. 20. when the Apostle is stirring of them up to glorify God in their body, and in their spirit, he makes use of this Argument, That they were bought with a Price; and this is the meaning of all those places of Scripture, in which believers are called Servants of God, and Servants of Christ; particularly, see that place Joh. 12. 26. When you meet with this word (as you may often), you must understand of what kind of Servants this is meant; and for this you must know, that there were (among other divisions that might be made of them) two sorts of Servants: Either hired Servants, that agreed to dwell with such a Master for such Wages, and for such a time, and then were gone again, and and at their own dispose: Others there were, that were bought Servants, bought with money, as Abraham had many of them in his house. Now these kind of Servants were much more under the power, and at the pleasure of their Masters, than those who were but hired; they might use a far greater Sovereignty over them. Now I say, when you read that believers are called the Servants of Christ, you must understand it in this latter Sense, that they are his bought Servants (for Christ doth not care for hirelings), and so he hath a full and absolute right to them, as a man hath to any thing which he hath bought with his money. Now here I would a little Answer to three Questions, about this purchased Freedom, which may profitably be raised.  
Quest. 1. How can this Freedom be said to be purchased? For it may be many of us cannot tell how to conceive that there should be such kind of things done here, as use to be in the making of a purchase. The Answer may be twofold.  
1. Beloved, whatever darkness there is in our understanding of things, yet to be sure the language of the Scripture is very proper and suitable; and the fault is not in the Scriptures expression, but in our conception, that's weak, and short, and dull. Nicodemus could not conceive aright of what Christ said about being born again; he was ready to think that Christ did speak nonsense, how can these things be? saith he; and yet Christ spoke most properly and suitably; and 'twas Nicodemus was the fool in the things of God. So now this is the Scripture Expression, that this Freedom is the purchase of Christ, whether we can understand it or no. And how many other things doth the Scripture speak of, which it may be we can understand no more than we do this, and yet are very clear in themselves, though not to us? I'll only say this, The less we can understand the things of God, the more cause we have to be humbled for our Ignorance, and to cry to God, so to teach us, that we may be in the number of those to whom 'tis given to know the Mysteries of the Kingdom of God. But,  
2. Yet why may we not very fitly, and somewhat more easily conceive of this Freedom under the notion of a purchase; if we should but speak of it according to the custom that is amongst men? How doth it use to be amongst men in the matter of purchase? consider that; and you shall find there was the like here, though in a more glorious manner. Now for this, I will turn you to one Scripture, where you shall read there was a purchase made, and then see how things will agree. The place is in Jer. 32. 6, 7, 8, 9, 10. In this purchase there are divers things.  
1. There was something to be purchased, i. e. the Field that was in Anothoth, in the country of Benjamin. 2. The person selling it, and that was Hanameel, Jeremiahs' Uncles Son. 3. The person buying it, was Jeremiah: And I bought the Field, etc. 4. Here was these two persons being together and treating about this business, v. 8. Hanameel mine Uncle's Son came to me,— and said unto me, buy my Field, etc. 5. Here's a sufficient solid Reason, why Jeremiah should be the man that should buy it; for the right of inheritance is thine, and the redemption is thine, i. e. because he was the next Kinsman. 6. Here is the Price at which it was to be sold, and that was seventeen shekels of silver, and this was paid down, he weighed him the money, v. 9 7. Here was the writing drawn, or the Evidence, or Conveyance for this, and Jeremiah Subscribes and Seals to it. And then 8. There were Witnesses to it, v. 10. and so he takes it to himself and disposes of it as he pleases, it being now his own. Now if we should go over these things again, and see how it was in the business we have in hand, certainly we may well say, that this was a purchase; for here was something also to be purchased, and that was Freedom for poor sinners that were in Bondage; then here is the Person that was to sell this, and that is God the Father; then here's the Person buying this Freedom, and that is Christ the Son: then here's these two Persons being together and treating about this business; so they did in Heaven: then the like Reason holds why Christ should be he that should buy this Freedom for us, he was (to be) our near Kinsman, and so the right of Inheritance would be his. And then for the Price at which it was to be sold, which was paid down by Christ in full weight; we shall come to that in its place. And then for the Conveyance or Evidence for this, one of which in Jeremiah's case was sealed, and the other open (as the manner than was among the Jews, to have two writings, one sealed up, that they kept to themselves; and the other open, that any body might read it); why there was the Covenant between God and Christ alone; that's the sealed Evidence; and then there was to be the Book of the Scriptures, wherein this Covenant of Grace is unfolded; this is the open Evidence that all may look into: And then Christ subscribed, as it were, and sealed to this Covenant or Conveyance, by giving his full consent to all that was in it, and binding himself by Promise to his Father, to perform what he undertook in it. And then as for Witnesses, the truth is, there was no creature by when this was done; for 'twas done before the World began: But, beloved, they were Witnesses to one another; and as we use to say, God is more than a Thousand Witnesses. And 'tis enough to tell you, that the faithfulness of these persons is such, that their agreement together must needs stand; See Tit. 1. 2. So I have done with that 1st Question.  
Quest. 2. But why did it not please God, that this Freedom should he given to us, and there an end? Why must it first he purchased by Christ? Why did God carry it thus here by poor sinners in bondage, they shall be set free, if you will pay the price?  
Answ. Two things to this: 1. In those things which God doth, it were a sufficient Reason (if we knew none other) to say, that God would have it so. So was his will and pleasure: And if no other Reason could be given, we were to rest satisfied, and ro be silenced with this, as the highest Reason of all. This Reason you shall find is given for things that are above our reach; as namely, why some should be elected, and others past by, Eph. 1. 5. and why the great things of God and the Gospel should be revealed to poor simple creatures, and hid ftom the wise and prudent, Matth. 11. 25, 26. and why such and such should be saved, and others left in their damnable condition, Rom. 9 18. Now beloved, if we had nothing else to say, to be sure we may say this, It was the will of God, that Christ should purchase this Freedom; that you have expressly in Joh. 10. 17, 18. And therefore Christ knowing that it was the will of his Father; to be sure, being such an obedient Son as he was, he would do it: He would by no means have his will to lie cross to his Fathers will. But,  
2. There is another great Reason for it; and we have more to say in this case than so; and that is this, That God was so to carry on this business of our Freedom, as not only to have respect to our Good, but also and chief to his own Glory. While he was to see the one secured, he must see that the other did not suffer. Now you must know, that God could not have all his Glory, but in this way. There were Two great Attributes amongst all the rest, which God did intent to glorify, and that is his Mercy and his Justice. His Mercy would have been pleased well enough, if sinners had been set free without the purchasing of their Freedom. But then his Justice would have been offended still: How should that have been quieted and satisfied? Therefore this must be so done, as that mercy and truth might meet together, and that righteousness and peace might kiss one another. Justice would have made a loud cry, that Heaven would have rung of it again, if all should have been swallowed up in mercy, and in giving away all, without any consideration had to it. For Law and Justice could say, We have a curse against these sinners; and they are as legally condemned, as ever were any Traitors: And therefore pray let us be heard; for they shall not, nor cannot go free, if the Debt be not paid. And therefore if they be not able to redeem themselves, where's the Surety that must do it for them, that we may come upon him for all? This now makes it necessary that Christ must purchase this Freedom, Acts 17. 3.— He must needs have suffered. Why needs? Because here was Justice to be glorified as well as Mercy.  
Quest. 3. But if we are thus purchased by Christ, may believers say, Then it may seem that God the Father, hath quitted his interest in us (for so 'tis in the manner of purchasing amongst men; he that sells to the purchaser, quits all his right and title to that which is bought), and we are very sorry for that: we would be Christ's, but we would be the Fathers too?  
Ans. And so you are for all this; See John 17. and compare ver. 6. and 10. together. In ver. 6. saith Christ, Thine they were, and thou gavest them me: This looks now, as if the Father had quitted all his interest in them. But 'tis not so; for in ver. 10. and all mine are thine. Still they are thine, and thine are mine too, saith he: As if he should say, We have a mutual interest in them; their being mine, doth not hinder them from being thine, as well as their being thine doth not hinder them from being mine. God had an interest in you upon the account of Creation, and that he keeps still; and which is more, upon the account of Election, or of everlasting love to you, and that he keeps still: and Christ he hath a right to you upon the account of Redemption: And though that doth enter you into a new relation to him, yet it doth not break off your former relation to God the Father. He loves you, and delights in you as much as ever he did; and your happiness by Christ's buying of you, is no way diminished, but increased. For both have an interest in you, and both love you, John 14. 21.  
Now for the Second thing, That this Freedom was purchased with an excellent price. Here I shall do Two things: 1. I shall labour to make the truth of this appear to you, That 'twas an excellent, most excellent price that Christ paid for it. 2. I shall draw some profitable Considerations from it.  
First, For the truth of it: Beloved! Jesus Christ paidwell for this Freedom. God did not deal with Christ in this case, as you read Ephron the Hittite would have dealt with Abraham, if he would have let him, when he would purchase his Field, and the Cave that was in it, for a Burying-place, Gen. 23. he would have given it him, ver. 11. He tells him indeed the Land was so much worth, Four hundred Shekels of Silver, if it should be sold to the full value of it; but, saith he, what is that botwixt me and thee? bury therefore thy dead, ver. 15. And thus he would even have forced it upon him for nothing: But Abraham notwithstanding he stood upon it, that if he had it, he would lay down as much money as it was worth, ver. 9 and so he did in ver. 16. Nor did the Father say to Christ, as Ornan the Jebusite did to David, when he would purchase the place of his Threshing-floor, that he might there build an Altar to the Lord, that the Plague might be stayed: Take it to thee, says he, I give thee all, 1 Chron. 21. 22, 23. though David would not accept of it. So ver. 24. Nay, verily I will buy it for the full price. So he did, ver. 25. But God stood upon his price, his full price with Jesus Christ. He held him up, without any abatement of what this Freedom was worth. He paid to the worth of it. 'Tis true, 'tis a worthy precious Freedom; but yet I may safely say, Christ gave enough and enough for it. Oh the price that he paid for it! He did not buy of his Father as we may buy of him, without price, Isa. 55. 1. but he came, as I may say, to a dear Market, when he came to make his purchase.  
Quest. Well, than you will say, pray what was the Price which Christ paid for this Freedom?  
Ans. Here I shall speak that which may make you wonder, and that is this: Truly beloved, he did not pay one farthing for it; there did not go a penny out of his Purse. Now it may be that which will be next in you thoughts, will be this; truly then 'twas even cheap enough of conscience; here's a Price indeed, we expected that you would have named some vast sum of Silver and Gold, that would have been so great as to have beggared any man in the World to give it. No, I have not one such word to speak to you; but this I have to speak to you about it, that Christ had been as good to have brought a company of Pebblestones to his Father for this Freedom, as all the Gold and Silver in the World, and one would have done as much as the other; but he and his Son must drive another manner of trade than this, to make poor sinners Free; there must be anotherghess Price; Why what was it? Oh that which was infinitely beyond all the treasures of this World. If these would have served, Christ by his power could have reigned them down from Heaven for a thousand years together. But beloved, there must be (as I may so express it) another rain; it must rain Blood, and Blood from the side and heart of Jesus Christ, i. e. he must come down from Heaven, and shed his Blood to make a Ransom for us, see Acts 20. 28. Feed the Church of God, which he hath purchased with his own blood; there's the Price that he paid. Now mark a little, while I show you in a few things, that this was a Price indeed, an excellent Price. The Blood of Christ to be sure is precious, as you find it called in 1 Pet. 1. 19 For this weigh but these four things well, and you'll say 'tis precious Blood.  
1. This Blood of Christ is the great Seal of the Covenant of Grace; 'tis called the Blood of the everlasting Covenant, Heb. 13. 20. Now in the Covenant of Grace, God promised a World of mercies, yea, no less than an eternal World of mercies to his people; and the sum of this Covenant is this, I will be their God, and they shall be my people: But this he branches out into many exceeding great and precious Promises, wherein he says he will do thus and thus, and all that is needful for his people. Take all the Promises of the Gospel together, and there you have the whole Covenant of Grace unfolded and explained; and oh, what a glorious Covenant ' 'tis! how much doth, even one of the Promises of this Covenant carry in it! so that we may say, Blessed, and for ever blessed are all they, who are partakers of them, that are the heirs of all those great things that are contained in them; they have Portion enough that have part in the Promises. But beloved, all this Covenant, and all the Promises of it, would be as nothing, were it not for this Blood of Christ, by which God Seals all to believers; 'tis true, indeed, that the Sacraments of the New Testament, are now the Signs and Seals of this Covenant of Grace; but these are but Seals of a second nature, outwardly and Visibly; but that which is represented, and signified by the Water in Baptism, and by the Wine in the Lord's Supper, is the Blood of Christ; this is the first and great Seal. And therefore 'tis said, 2 Cor. 1. 20. that all the Promises of God in him are yea, and in him Amen. You know when there is a Covenant or Conveyance made, a man makes great account of the Conveyance; but why? Because it hath the Seal to it, for 'tis that which makes it to be all of force; if the Seal were gone, what were all else worth? Now when Jesus Christ came to redeem his people, he was fain, as I may so express it, to pawn his great Seal for us; that which ratifies and confirms all that ever God hath said he will do for them that fear him.  
2. You will see the excellency of this Blood of Christ in this too, That no Service or Duty that ever was performed since the fall of man, or shall be to the end of the World, ever was, or ever will be accepted at the hands of God, but upon the account of this Blood. I say, since the fall, because before that, God dealt with Adam upon another score; he was to be accepted in the way of perfect obedience to the Law; but since that, if ever God did accept of one Service, or one Sacrifice, or of one Duty, it was always, and altogether for the sake of this Blood: What was the Blood of all the Beasts that were offered in Sacrifice, though in never so great abundance? as you read there, in 1 Kings 8. 63. There were two and twenty thousand Oxen, and an hundred and twenty thousand Sheep, offered at one time; yet I say, what was all this to God, had it not been for this Blood of Christ? And so what's all that we do, or can do in any Service, if we don't look to this Blood in the Performance of it? and if God doth not look upon us, and our best works in this blood, 'tis but Abomination to him. That's a notable place in Heb. 10. 19, 20, 21, 22. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, etc. Ver. 22. Let us draw near with a true heart, in full assurance of faith, i. e. let us come and present our Persons, and our Services before the Lord, and that with boldness, noting that there is acceptance for us: But how? by the Blood of Jesus; without that all would be nothing. Now what a precious thing must this Blood of Christ be, that puts value to all the Services of the Saints throughout the World? And therefore take heed how you go to any Duty, without looking at it; and pray that God would not look upon any Duty of yours, without sprinkling this Blood upon it. And by the way, what a case are you in, that rest in your Duties, and done't look to Christ in them, but think 'tis well enough if you do but take a Bible and read, or down upon your knees and pray, and a hundred such things▪ but you have no Faith in the Blood of Christ in what you do; you may think you have done some great matter now: and oh, this must needs▪ be accepted; whereas God never did, nor ever will accept of any man's person or work, but upon the account of this Blood. I pray mind that Scripture well, there is much in it to this purpose, Rev. 8. 3, 4. And another Angel came and stood at the Altar, having a golden Censer, and there was given unto him much Incense, that he should offer it with the prayers of all Saints upon the golden Altar, which was before the throne. And the smoke of the Incense which came with the prayers of the Saints, ascended up before God out of the Angel's hand. Mark some things. 1. This Angel is Christ. 2. His standing at the Altar, is his being, as it were, ready for us, whenever we go to Duty; for on the Altar, under the Law, were the Sacrifices offered. 3. He hath a golden Censer in which there was much Incense, which is his own righteousness. 4. And with this he offers their prayers; he perfumes their Duties with his own spiritual Incense. 5. They are not the prayers barely of men, but of Saints: Gods own Children, whose prayers are more pure and heavenly than others are▪ even their Duties must have this perfume. 6. Nor of some Saints, but all. 7. And then that which makes them ascend before God, that is, be accepted of him, is because the smoke of this Incense went up with them: without that they would never be a sweet savour unto God.  
3. This Blood of Christ is such a precious thing, that it makes God amends for sin. If we did but know what unspeakable wrong sin doth to God, and what unspeakable dishonour God hath by it, we should even be ready to ask this question, How is it ever possible to make his blessed Majesty the least shadow of amends for it? Beloved, if you wrong or trepass your Neighbour, you can put that to an Arbitration, and make him amends for it; but who is there of you, that can make God a recompense for the sins which you have committed against him; yea, for the least transgression? see Mic. 6. 6, 7. All your Tears and Blood can never quench that fire of God's Wrath which is kindled against it, 1 Sam. 2. 25. When you have spoken but one idle word, or thought but one vain thought; if you have no more help to get off the Curse and Condemnation that is due to it, than Men and Angels can afford you with all their utmost ability, you are undone for ever; it makes such a breach between God and you, as the whole Creation cannot make up: But now there is one thing, and but one, that can make God amends, and full amends for sin, yea, for all manner of sins, and for never so many, and never so great sins, and that is this Blood of Christ, 1 Joh. 1. 7. and 2. 1, 2. Tho thou hast been never so vile, and ungodly; yet if thou canst but get this Blood sprinkled upon thee, through Faith in it, it will make God himself to say, deliver him, for I have found a Ransom; this will make amends for thy Swearing, and for thy Drunkenness, and for thy Uncleanness, and for all the wicked Abominations of thy heart and life: Oh what a precious Blood is this then! And take but one thing more for it, which is,  
4. The dreadful Vengeance which God doth take upon men, wherever the Gild of this Blood of Christ lies. If he doth but come once to avenge the blood of a man, he doth that severely; if any one hath committed wilful murder upon his Neighbour, God is resoved that that man shall be surely put to death for it, Numb. 34. 31. but when he comes to take vengeance for the Blood of his Son, here the Vengeance is dreadful beyond all others: You have divers Instances that I might give you of it in Scripture. How terribly did God deal with Judas for the betraying of this innocent Blood? he filled him with that horror of conscience, that he must be his own Executioner, Matth. 27. 5. and in the hanging of himself, he fell headlong, and burst asunder in the midst, and all his bowels gushed out, Acts 1. 18. And after all this, he sent him to his own place, and that was a sad one, vers. 25. So the people of the Jews that brought upon themselves the Gild of Christ's Blood, Matth. 27. 25. they have been under the Curse of God for this, these Sixteen hundred years. And such as are guilty of the Body and Blood of the Lord, by eating and drinking unworthily in the Sacrament; you see what Vengeance God saith he will take of them, 1 Cor. 11. 27, 29. And if any Professor shall profane this Blood by sinning wilfully, after he hath received the knowledge of the truth; you may see what a dreadful doom God denounceth against him, in Heb. 10. v. 26. There remains no more sacrifice for sins, but a certain fearful looking for of judgement, etc. to the end of v. 31. Well now, beloved, this blood which is the great seal of the Covenant of Grace, and without which no service or duty ever was, or ever shall be accepted from the hands of any man, and which is the blood of Atonement for all manner of sins; and the guilt of which God will so dreadfully avenge wherever it shall be found to lie; I say, this blood was the price wherewith the Lord Jesus Christ purchased this Freedom: And therefore, yourselves being Judges, Was it not an excellent price; and hereupon, is not this Freedom an excellent Freedom, since Christ may well say of it, as the chief Captain did to Paul, Acts 22. 28. With a great sum attained I this freedom? Now I will end this with but Two Considerations briefly.  
1. Consider from hence this, for your instruction, you that are Believers: Be often thinking, What shall I do for this Christ that hath done so much for me? Obj. But it may be you'll say, What, doth Jesus Christ look for a requital? Alas! then we are undone on t'other side. I answer, No: Whatever you do for Christ, you must be sure you do nothing upon the account of requiting of him; as who should say, you are greatly in his debt, and you'll do what you can to come out of it. 'Tis not a recompense that I call upon you for (you are never able to do that); but the manifestation of your gratitude to him, by an obediential fruitfulness. Do but live as those that are his, and that's all he desires. Why now, shall he that hath paid this great price for you, require any duty at your hands, and will you not do it? or call you to any difficulty for his sake, and will you stick at it? Remember Christ observes how you walk after such great things as he hath done for you, and done't give him cause to say to you by your unfaithfulness to him, as Absalon said to Hushai concerning David, Is this thy kindness to thy friend? Why goest thou not with thy friend? 2 Sam. 16. 17. Oh! keep with your friend.  
2. Consider this from hence, for your consolation: This Jesus Christ who hath bought you, will never sell you. You know men many times after they have bought a Purchase, and made it their own, they sell it again. Something or other is in it that they do not like, and so they'll part with it. But I am sure, and be you sure, that Christ will never deal thus with you. Obj. But you'll say, We have such great sins, that we fear he will. Ans. Yea, but you know, that after a Man hath married a Wife (unless she offend him so by Adultery, as utterly to break the bond of Wedlock, which Christ will never suffer true Believers to do), though she hath a great many faults, yet he resolves he won't put her away. The Law of the Land won't let him; nor, which is more, the Law of his Love won't let him. He thinks, when he looks upon her, with all her failings, Ay, but she is mine; I have made her mine tho. So is it here. See 1 Sam. 12. 20, 22. And Samuel said unto the people, Fear not: ye have done all all this wickedness, yet turn not aside from following the Lord, but serve the Lord with all your heart: For the Lord will not forsake his people for his great name sake: because it hath pleased the Lord to make you his people.   

CHAP. VIII.  
Concerning the excellent properties belonging to this Freedom.  
AND now in the Fourth place, I am to demonstrate, that this is an excellent Freedom, by the excellent Properties belonging to it. That you may plainly understand what I mean by these Properties, it is as much as this, That I am now to speak that of this Freedom, which is peculiar or proper to itself, and that cannot be said of any other Freedom. Tho you read of other Freedoms in the Scripture (as that of the children of Israel out of Egypt, and afterwards out of Babylon), which indeed were very great and glorious deliverances, yet they will not reach to this. Never was there the like to this. As the Book of Canticles is called the Song of Songs, for the excellency of it; so I may call this Freedom, the Freedom of Freedoms, because there is none to be compared with it. And therefore this may be the 1st Property, That you may take of it: That it is an incomparable Freedom: It hath not any fellow, nor any match. That which was done in this Freedom, was never done in any before, nor never shall be in any for the time to come. What is said there, in Joel 1. 2, 3. of a great Judgement which the Lord threatens, I may say of this great Redemption; Hear this, ye old men,— Hath this been in your days, or even in the days of your fathers? etc. And what God speaks to the Children of Israel, about their Freedom out of Egypt, I may well apply to this Freedom, Deut. 4. 32. For ask now of the days that are past, which were before thee, since the day that God created man upon earth; and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it? Consider Three things here, and you will see that this is an incomparable Freedom.  
1. The other greatest deliverances that you read of, which God gave to his people, they were but the types and shadows, and forerunners of this Freedom. Particularly, see it in that deliverance out of Egypt, you that are acquainted with the story of it, know what a great deliverance that was. 'Tis seldom spoken of in the Scripture, but there is a glance upon the greatness, and famousness of it. 'Twas so great, that they were charged never to forget it, Deut. 8. 14. And to that end the Lord appointed that they should begin their reckoning of the Months of the Year, with that Month in which this deliverance came, Exod 12. 1, 2. And on the 4th day of that Month, in the Evening of it, which was the very day on which the Lord brought them out of their Bondage, they were to keep the Passover every year throughout their Generations, for a Memorial of it, ver. 6. 14. compared. And it was such a great deliverance, that Moses, and all the children of Israel, sung together unto the Lord, in solemn praises and thanksgivings for it, admiring the riches of his mercy towards them in it; as you may see in Exod. 15. 1, etc. And it was so great, that it put the wicked Nations of the Earth into a trembling to hear of it, ver. 14, 15, 16. And again, it was so great a deliverance, that the Lord made use of it, as the great and strong tie to bind them to himself in the strictest obedience: And therefore when he gave them the Ten Commandments, he set this engaging Preface before them; I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage: And then he gives them the Moral Law; and in them to us, by whom the aforesaid Preface is now to be understood spiritually of his bringing us out of the spiritual Egypt, and the spiritual Bondage: And therefore we are to be obedient unto him. But now beloved, though this deliverance was such a great and glorious work, as you must needs say it was, to bring a matter of Six hundred thousand Men, besides Women and Children, with all their Herds and Flocks, out of the Iron Furnace in Egypt, where they had been strangers and slaves for Four hundred and Thirty years together, and that with such a mighty hand, and stretched-out arm, as brought destruction to their enemies, and redemption to his chosen people: yet, I say, this was but a type of this Freedom by Christ: This, and all else that Moses did, as God's instrument among them, was but to hold forth better things that were afterwards to be done by Christ; See Heb. 3. 5. The like might be said of their deliverance out of their Seventy years' Captivity in Babylon; but I would only instance further in one great Freedom that was among the Jews by the appointment of God himself, and that was, That every 50th year, which was called the year of Jubilee (of which you read Levit. 25.) there was to be a general Release, and Liberty was to be proclaimed throughout all the Land: so that they who had sold, or mortgaged their land or possessions, were then every one to return to them again, and every Hebrew Servant was then to have his Freedom. So that this year was a great and a famous year amongst them; and 'twas welcomed with a great deal of joy, insomuch that it was called by them, the Acceptable year; Why this also was to point out this Freedom by Christ; you shall find it alluded to in Isa. 61. 1, 2. where the same expressions are used by Christ in his setting forth his Redemption, as were spoken of that year of Jubilee. He saith, he was sent to proclaim liberty to the Captives, and to proclaim the acceptable year of the Lord. So that other Deliverances, and other Freedoms, were but to usher in this: They were but the Harbingers of this great salvation: and in the reading of them, you must have your thoughts upon this, not only to read them as stories, that did but concern that people; but as shadowing out the great Gospel-redemption.  
2. Again, 'tis an incomparable Freedom, thus, In that no misery, is like that misery which this Freedom brings us from. If ever there were a Wretch, indeed he is one that lies in that condition, out of which Christ was sent to deliver us; 'tis such a condition, that if one were truly sensible of it, he would not be in it one day for the whole World, I mean our natural condition, which is such a miserable state, that if God bears everlasting love to any person, to be sure he brings him out of it; and if he intends everlasting wrath to any, than he leaves them in it.  
3. Again, In that no mercy is like to that mercy which this Freedom brings us to: as they shall have misery enough and enough, that continue in the Bondage; so they shall have mercy enough and enough, that partake of this Freedom; they shall have mercy in abundance, they shall be monuments of mercy for ever; and therefore God gives them this Freedom by his Son, that he may convey to them such riches of Grace and Mercy, as that all the common goodness which is bestowed upon the whole World in general, is as nothing in respect of that mercy which one single redeemed person hath, and shall have bestowed upon him: But what this mercy is, we shall hear particularly when we come to speak of the Privileges of this Freedom.  
Property 2d. This Freedom is an unconceivable Freedom: that is, 'tis an unknown thing. Here take notice, 1. What I do not mean by this. 2. What I do mean by it. I do not mean by this, as if the Saints knew nothing of it. Oh! yes blessed be God they do, see 1 Pet. 1. 18, 19 Forasmuch as ye know that ye were not redeemed with corruptible things, etc. but with the precious blood of Christ.— So Colos. 1. 26, 27.— The mystery which hath been hid from ages, and from generations, but now is made manifest unto his Saints. Mark those words, 'tis now made manifest to his Saints, and God would make it known to them; he was resolved that his people in the days of the New Testament, should in a special manner have it revealed to them; see also Eph. 2. 6, 7. and cap. 3. 8, 9, 10, 11. Yea beloved, 'tis so made known now, as that there is not one Child of God upon Earth, but hath the knowledge of it, and none are altogether ignorant of it, but such as are in their lost condition, 2 Cor. 4. 3, 4, 6. But if our Gospel be hid, it is hid to them that are lost. In whom the God of this World hath blinded the minds of them which believed not, lest the light of the glorious gospel of Christ, who is the image of God, should shine upon them: For God who commanded the light to shine out of darkness, hath shined in our heart, to give the light of the knowledge of the glory of God, in the face of Jesus Christ: And therefore look you to it, you that live in darkness, and have none of this saving-light shining into your hearts, that cannot tell what to make of Christ and the Gospel; you may see from this Scripture, what a case you are in, and to what company you belong for the present. God is teaching his people in these mysteries. It is written that they shall be all taught of God, and so they are, though not to alike degree.  
That which I do mean, when I say that this is an unknown Freedom, is in these three things.  
1. That God's people themselves done't know it in that full manner and measure, as it is to be known. Surely there is more in it than they do understand, even they who see and know most of it. Nay,  
2. That which any of the people of God upon Earth do know of it, as yet is but little in comparison of what is in this Freedom; and therefore they are said to know but in part, 1 Cor. 13. Now you know, that but a part of a thing is very short of the whole: They that have attained to the highest degree of spiritual understanding, had need pray that they might be carried further and further still, as Paul doth for the Ephesians, cap. 1. 17, 18. and 3. 18, 19 Nay,  
3. The Saints in Heaven itself, will never be able to take in all that concerns the glory of this Freedom; though they shall know it there clearly, yet they cannot know it fully; 'tis that which is too great for any but God to comprehend just as it is. He only knows his own Love, and his own Mercy to the utmost; yet this shall be no diminution of the Saints happiness, that they cannot, even there, fully reach the knowledge of it; for they shall know as much of it as it is possible for a Greature to know; they shall be like Bottles cast into the Sea, that though they cannot take in the Sea, yet they shall take in so much as shall make them so full that they cannot hold a drop more; but if they could take in more, there is more still to be taken in. So that indeed this is an unconceivable Fredoom; the Saints do admire it, and they will admire it for ever: Now our admiring of things, doth not only proceed from our being affected with them, but also from hence, that there is more in them than we can well dive into; so we cannot go to the bottom of this Freedom, nor ever shall, for it hath no bottom: So that the truth is, here we are all posed; Saints, and Angels are posed to conceive what this Freedom comes to. You may go to some in the World, that can search out deep Mysteries, that can expound Riddles; but this is such a Mystery, and such a Riddle as no Creature in Heaven or Earth is able exactly to unfold. I may say of it, as 'tis in Rom. 11. 33. O the depth, etc. Other Freedoms you can fathom, but this you can't.  
3d Property, It is the most honourable Freedom; you know when God redeemed the Children of Israel out of Egypt; he did it in an honourable way; take it in these three things.  
1. He got honour to himself, Exod. 14. 17, 18. by this he declared himself to be above all gods, and above all great Ones of the Earth: God should never have done this work if the Egyptians, and all their Idols could have hindered it: You know what a fierce onset they made upon Israel at the Red-Sea to bring them back again; but instead of that, they never went back again themselves; the waters covered their Enemies, there was not one of them left; what a name did the Lord make himself at that time!  
2. He honoured his Promises; the Children of Israel had had many Promises of Deliverance, which by reason of the anguish of their spirits in their Bondage, they could not tell how to believe; they called the Faithfulness and Truth of God into question, (as we are too ready to do, when we are in great straits;) instead of trusting in God firmly, as they should have done, when once they had a word from God, what depth of distress soever they were in; they did not rely up-God's Promise, Exod. 6. 6, 7, 8, 9 But when God delivered them, he honoured his Promise for all that, he shown that he did remember it by the performing of it, Exod. 12. 41. And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out of the land of Egypt. You must know, that this place looks back chief to the promise that God made to Abraham, that though his seed should be afflicted in Egypt, yet he would bring them out after such a time, Gen. 15. 13, 14. Now here in this 12th of Exod. you see how God honoured his promise, he kept his word to the very day.  
Obj. But how did God honour his promise? and how were they delivered the selfsame day, when as in that place of Genesis, there is just Four hundred years spoken of, that they should be in Egypt; and in the other of Exodus, 'tis Four hundred and Thirty years? It seems therefore, that God failed of his promise Thirty years?  
Ans. No: God forbidden that we should think so: Heaven and earth shall pass away, but one tittle of his word shall not perish. But you must know, that there may be Two Reasons why the Thirty years are not mentioned in the promise to Abraham.  
(1.) Because 'tis not an unusual thing amongst us, to swallow up a lesser number in a greater: As if a man ask you, how old you are, you say, so many years; and though there be some odd weeks, or months, you omit them, putting the greatest number for all. So the Thirty years are to be understood in the Four hundred, as the Text in Exodus, with which the other is to be compared, doth show.  
(2.) I suppose the Lord might of purpose conceal these Thirty years (though he did as much intent them as the other), that his people might not precisely know the very time when their deliverance should be, that it should be this year, or this day, to teach them still to depend upon him for deliverance, even when they might think that their deliverance was nearest. We must trust God for deliverance: but the very time when it shall be, we must leave that to him. He useth to reserve that in his own breast. But to go on.  
3. In that deliverance God honoured his people, Deut. 4. 34. Isa. 43. 3, 4. He got them a Name, and made them high above all Nations. They were a People that all the World did talk of, that heard what God had done for them; how he had redeemed them, and how he had chosen them, and how he went before them.  
Well now, beloved, you see this was an honourable deliverance that God gave to them; but this Freedom by Christ is the most honourable Freedom of all. God never so honoured himself by any deliverance as by this: nor did he ever so honour his promises; nor did he ever so honour his people. For the first, see John 12. 28. for the second, Luke 1. 68 to 74. for the third, Luke 2. 32. They are so honoured by this, that they that partake of this Freedom, are said to be made Kings to God.  
Property 4. This Freedom is a Heavenly Freedom. They who are interested in it, are said to be partakers of the heavenly calling, Heb. 3. 1. And they are called the heavenly Jerusalem, cap. 12. 22. and Jerusalem which is above, Gal. 4. 26. 'Tis such an Heavenly Freedom, that the very Angels desire to look into this salvation which it brings, 1 Pet. 1. 10, 11, 12. Other Deliverances were earthly; or at most, the best and greatest of them, as I said, were but types and shadows of better things: but this Freedom is all made up of Heavenliness. I shall make out this by Four things a little:  
1. It is the Sons Freedom. 2. The Souls Freedom. 3. The Saint's Freedom. 4. The Scripture-Freedom.  
1. I say 'tis the Son's Freedom; that which the Lord Jesus Christ, the Son of God hath procured. 'Tis the Son that makes free. You have had this largely opened to you. Now what an heavenly Freedom must this be, that God employed his own Son in, and sent him from Heaven on purpose about it? When the Lord would redeem his people out of Egypt, he sent Moses and Aaron for that work; and they were but Men; but when he would give this Freedom, he sent one that was more than a Man. 'Tis true, he raised up Christ from amongst the Jews, according to the flesh; and the humane Nature did not come immediately from God, but 'twas made of the Seed of David. Yea, but God was manifested in this flesh: and upon this account he is said to come down from Heaven, John 3. 13. and to come out from God, and to come forth from the Father, cap. 16. 27, 28. So that in this Freedom, beloved, there came one from the Throne of God; yea, one that was God, to give it to us.  
2. 'Tis the Soul's Freedom; the Freedom of the Soul. Now you know they must be all heavenly things that can reach that, to do it any good. In other Deliverances they were the Bodies of men that were set free; but in this Christ brings Souls out of Prison and Bondage. And indeed, herein lies the very main of all the excellency of this Freedom, that it is a Freedom for Souls. If I should have said nothing else about it, but only this, That the precious Souls of Men and Women are redeemed by it, you must needs have said 'tis an excellent Freedom. Yea, beloved, all that I have said, or have yet to say, or can say, runs into this. Oh blessed, joyful, heavenly Freedom by Christ! What a thing is this! What, to bring salvation to Souls! to set the Heart, Mind, Will, Understanding, Affections, Conscience at liberty; that when all was bound within with spiritual Chains and Fetters, that were Ten thousand times stronger than those that are made of Brass and Iron: that when the Soul sat in darkness, and in the shadow of death, there should be redemption for that! that Christ should pity lost and undone souls! Oh heavenly, heavenly, heavenly Freedom! Well may I use those words to you here, which the Angel used to the Shepherds, Luke 2. 10, 11. Behold I bring you good tidings of great joy, which shall be to all people: for unto you is born this day in the city of David, a Saviove, which is Christ the Lord. Here's a Saviour for your Souls! Where are your Souls, Sirs, by Nature? What a condition are they in? Oh! they are kept the closest Prisoners that ever were, in the deepest darkest Dungeon that ever was: and this Prison they are cast into for Debt, for Theft, for Murder, for Treason; and no Debt like this Debt: for 'tis the Debt of Sins and Iniquities; and no Theft like this Theft; for 'tis for robbing God of his Glory; and no Murder like this Mruder; for 'tis for destroying your own Souls; and no Treason like this Treason; for 'tis against the Crown of Heaven. And yet if you will repent, and believe the Gospel, here's a Freedom for your Souls out of all this. Methinks it should be even with us in the hearing of this, as 'tis said in Luke 19 37, 38. that we should rejoice, and praise God with a loud voice. And if we should not be affected with this Freedom, one might think, as ver. 40. that if we should hold our peace, the stones would immediately cry out.  
3. It is the Saints Freedom. Indeed 'tis to make sinners free; but it is not the Freedom of sinners: That is, as long as persons are out of Christ, they cannot truly call it theirs. 'Tis the portion and privilege of the children of God. A wicked man may have it, but a true Believer hath it. The one is under a possibility of it, but the other is in possession of it, Rom. 5. 2. They have their standing in this Grace. They stand upon Gospel-ground. Now what a Heavenly Freedom is this, that none but Saints enjoy! The men of the World may enjoy other Freedoms, but one must be in Christ to enjoy this. It belongs to the holy Company, Eph. 2. 19 Ye are Fellow-Citizens with the Saints. Indeed this Freedom doth not find us Saints, but it makes us so. And therefore hereby you may know whether you have any thing of it. Do you think that you are made free by Christ, and abide ungodly? To be sure you deceive yourselves. The Lord Christ never redeemed any Soul, to leave it where he found it; he puts it into a contrary state to that which it had before; he found it in darkness, but he puts it into Light; he found it in Death, but he puts it into Life; he found it in Wickedness, but he puts it into Righteousness; he changes the person whom he frees, 2 Cor. 5. 17. and continuance in sin is a certain sign that this Redeemer hath not yet been there.  
4. It is the Scripture-Freedom: Beloved, though you read, as I said, of other Freedoms in the Scripture, yet this is the Scripture Freedom Joh. 5. 39 Search the Scriptures,— and they are they which testify of me. You know what heavenly things are contained in the Scriptures: Why now, beloved, this Freedom by Christ is the great thing that the Scripture treat of; all other things that are there spoken of, are but in order to this; all its Precepts, all its Promises, all its Threaten look this way. It is, as I may call it, the substance of the Scripture; that would not speak of sin so as is doth, if it were not for this Freedom; it would not speak of Christ so as it doth, if it were not for this Freedom; it would not speak of Death and Judgement, and Heaven and Hell, so as it doth, if it were not for this Freedom. Yea beloved, 'tis a question whether we should have had any written word at all, if it had not been for this Freedom; this is the great thing that the Scripture commands, and the great thing that the Scripture commends; it blesses all them that have it, and it curses all them that have it not. And, which is an unspeakable comfort to think of, when a poor Soul hath this Freedom by Christ, 'tis then Freed by Scripture; it is in a good condition by Scripture; there be many that think themselves in a good condition, but they have no Scripture-grounds for it; ask them how they prove their hopes; they have not one word to show for it in the whole Book of God; but now the Scripture will come and join with one that is freed by Christ; it will help him to read his Freedom there; and he is one, that however he may be fearing and questioning his condition for a time, yet at last he will come to this, to be able to say, why Lord I am freed by thine own word; certainly this is a heavenly Freedom then, which the Holy Scriptures are so much taken up with. You see now by all that hath said upon this fourth Property, What great Reason there is for that Text of Scripture, Eph. 2. 6. And hath raised us up together, and made us sit togegether in heavenly places in Christ Jesus. This is done by this heavenly Freedom.  
5th Property, This Freedom is a perfect Freedom; it is so already in Christ; and by that time he hath done what he intends to do in and for his people, it shall be so to them. You know the Apostle tells the Colossians, cap. 2. 11. that they were complete in him. It hath not only the perfection of parts, as a Child hath, that hath all the members, though they be not grown; but it hath the perfection of degrees, as a man hath that is at his full stature. Christ's Freedom as it is in himself, is full grown; and therefore 'tis able to do great things for us, as you know; if you speak to a Child to help you, he can do but little; but speak to a man that is grown, and in his strength, he can powerfully assist you. And oh! what a vast difference there is between the Freedom that man can give, and the Freedom that Christ can give! men may be instrumental to deliver us one way, but then they cannot another way; the Creatures arm is too short to reach us, and his hand too weak to help us in every straight: But this Freedom by Christ is such a perfect thing, that in whatsoever we have need of it, 'tis as able to help us in one as in t'other. Beloved, there was never such a Saviour as Christ is, of all the Saviour's that ever God raised up to do his people good; he is able to save to the uttermost. When God made use of them to be Saviour's and Deliverers to his Church, yet still his Church needed another Saviour, and they did not save them from their greatest dangers; but now in Jesus Christ the Church hath got such a Saviour, that they need none other, I mean as to spiritual Deliverance.  
6th Property, And so I shall end this fourth thing. This Freedom is an eternal Freedom. Amongst men, though persons may be set free at one time, yet they may come into Bondage at another time; a man may be twice a Slave, and twice a Prisoner, yea many times; but 'tis not so here. Where Christ gives this Freedom, he settles it for ever, Heb. 9 12. Having obtained eternal Redemption for us. It is very true, there will be great and strong endeavours put forth by the Enemies of those whom he hath redeemed, to recoverthem again, as it was in Israel's case; but they'll be overthrown in their undertaking, as Pharaoh and his Host was. Satan's furious attempts to keep those Souls still in Bondage, whom Christ will have to be delivered, and to brings back those Souls into Bondage whom Christ hath made free, will cost him the fall of his Kingdom; and it will be such a fall, as he and all the forces of Hell that he can raise, will never be able to get it up again.  
Well now, beloved, having heard the Properties of this Freedom, give me leave to ask you, How do you like it? as when a man brings a thing to you, and bids you make trial of it, and see the Conditions and properties of it; when he comes to you again, he will say, Well, how do you like it? So, pray now, how do you like this Freedom? What, are you pleased or displeased with it? Will you have it, or will you not? what fault can you find in it? Why surely Sirs, 'tis not to be misliked; is not an incomparable, unconceivable, most honourable, heavenly Freedom to be liked? What, is there any of you here so disdainful as wont like the Freedom of the Son? the Freedom of the Soul? the Freedom of the Saints? the Freedom of the Scripture? Can't you find in your hearts to like Christ's perfect, eternal Freedom? Why then what can you like? Truly, I may even say of such as cannot like this, as Job doth, cap. 33. of very diseased persons, whose soul abhorreth dainty meat (in vers. 20.) Your Soul (without infinite mercy) draweth nigh to the grave, and your life to the destroyers, vers. 22.   

CHAP. IX.  
Concerning the excellent Privileges which this Freedom brings with it.  
FIfthly, This is an excellent Freedom in respect of the excellent Privileges which it brings with it. I have formerly told you, that this is a purchased Freedom; and now I am to tell you that it is a privileged Freedom, it is full of good things. They who are redeemed by Christ, are an heavenly Corporation, the City of the living God. Now Corporations and Cities have their Privileges, and some have greater than others; but none so great as these; that Scripture may well come in here, Psal. 87. 3. Glorious things are spoken of thee, O thou City of God. Beloved, I would fain engage your most serious attention to what shall be delivered upon this Subject; and to prepare you for it, I beseech you to know, that I hope you shall hear some glorious things spoken to you of this City of God, in the opening of the excellent Privileges which this Freedom by Christ brings with it; which when you have heard, I am sure you will have cause to say of these redeemed ones, as Moses once did of the Children of Israel, Deut. 33. 29. Happy art thou, O Israel: who is like unto thee, O people, saved by the Lord. I shall not spend time in things that are but of a general consideration; otherwise I might show you, that there must needs be very precious Privileges attending this Freedom. 1. From the great difficulty that there is to get into this Freedom. As you know those places and conditions, that have great Privileges, what a hard thing 'tis to get into them; there must be a great deal of seeking, and waiting, and much cost and pains laid out, and such and such a great person must be made one's friend; so 'tis no easy matter to get into this Freedom, to be made one of the Company. If ever you be admitted into it, you must strive to enter: you must think no pains or labour, too much; and you must patiently wait upon the Lord, till he have mercy on you: and you must be sure to get God and Christ to be your friends; for they have the power, and the disposing of this Freedom; they give it to whom they will. Now what's the Reason that there is so much ado amongst men, to procure such a Place, and to be one of such a Society, as many times there is? Why, 'tis because, if they were once admitted into it, there be such Privileges to be enjoyed, and such profits to be received, as will abundantly recompense all their pains. So here, the difficulty of becoming one of these that are made free by Christ, speaks that this Freedom is full of excellent Privileges, 2. From the high esteem that they have of this Freedom, who are admitted into it through Grace. Say what you will to them, you can never bring them out of love with it again; they'll like their Christ, and like their Condition, though all the world should set themselves to turn away their hearts from it. They'll part with if for no good. They like it so well, that they set an higher value upon the worst of Christ, than they do upon the best of the World, as Moses did, Heb. 11. 25, 26. Now certainly this is because their condition is full of Privileges. They know they are better here than they can be any where else in the World. 3. From the consideration of the Saints being so often called upon in Scripture to praise the Lord. They who observe, may frequently find how much they are stirred up to this duty. How many Psalms doth David begin and end with this, Praise ye the Lord? And he says, that the People of God should be a singing to him, blessing of him, rejoicing, and giving thanks, extolling of the Name of God, declaring his wonderful Works towards them. Now you shall see, that one main thing that he drove at, why they should do this, was upon the account of the Freedom which God had brought them into, Psal. 107. 1, 2. and 136. 1, 2, 3. compared with ver. 10, 11, 12, 23, 24. And in Rev. 5. you read, that the Saints were at this work of more than ordinary thanksgivings to God: They sung a Song: What is it for? Oh! for the Freedom they had received. Certainly then, if God hath such great praises for it, there are great Privileges in it. But I shall not go on thus; but will bring in a List of the Privileges (so far as I can) in particular. And here, as the Prophet said, Isa. 63. 7. I will mention the loving kindness of the Lord, etc. They are a privileged people. For,  
Privilege 1. Being made free by Christ, they are translated out of the Kingdom of the Devil. His Prison-doors are now opened, that were shut so fast upon them, as that none could open them, but he that hath the key of David. Now their bondage under that great Tyrant over Souls, is at an end. He shall no more have them captive at his will: The yoke of their oppression is broken; See Col. 1. 13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. They are redeemed from the hand of the terrible. Satan hath been forced to yield them up; and now he can lay no more claim to them. This Privilege you read of further in Heb. 2. 14, 15. That through death he might destroy him that had the power of death, that is, the Devil; and deliver them who all their life-time were subject to bondage. Mark, he hath delivered them from the Devil, by destroying of him; not as to his Being; for the Devil is not dead: 'tis not the Nature of a Spirit to die; but as to his power over them. So he is destroyed; he is quite routed, as to any slavery that he now keeps them in. He may Lord it over his Vassals, whose God he is; but with these he hath nothing to do, but in a way of molestation: so indeed he will vex them all that he can: and he won't be wanting to follow them with his Temptations, and his fiery Darts. In this kind these redeemed ones must expect a War with him, Eph. 6. 11, 12, 13, etc. Christ will have them fight, though he hath made them free; and though the Devil doth cease to be their Owner, yet he doth not cease to be their Enemy: and he designs all the hurt and mischief to them that possibly he can; for they went out of his Kingdom against his will and consent. If he could have stayed them, they should never have gone. And therefore his wrath is the more kindled against them, and that to such a degree, that he is not only compared to an Adversary, but to a Lion: and this Lion is in the siercest posture of all: he is a roaring Lion. But notwithstanding all his rage, his Dominion is gone. Now beloved, this is an excellent Privilege: Oh, to be loosed from the Chains of Darkness! to be turned from the power of Satan to God In this sense, they that are made free by Christ, are past the Devil's Quarters. And therefore though they should diligently watch against him, yet they should not be slavishly afraid of him. Do but keep God's way, and what hurt can he do you? See John 5. 18. 'Tis a very unbecoming thing, for a child of God to be afraid of the Devil. What have all the Devils in Hell to do with you, for whom Christ shed his precious Blood? He himself knows that you are none of his; and therefore sanctify the Lord God in your hearts, and let him be your fear, and let him be your dread. 'Tis meet that you should stand in awe of him with a holy filial fear: But as for the Devil, you are no longer his.  
Privilege 2. This Freedom brings the pardon of sin, which is such a Privilege, that David could not tell how to think of it, or mention it, without wondering at the blessedness of the man that hath it, Psal. 32. 12. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile: or, as 'tis in the Hebrew, Oh the blessedness of the man, etc. You would count it a great Privilege, to have a man to forgive you a great debt, when you can say, I owed such a person such a great sum of money; 'twas as due a debt, as ever any was in the World: and though I was not able to pay him, yet he might have had the Law against me; he might have cast me into Prison, and there have kept me all the days of my life: but out of his mere goodness he forgave me all: and he hath not only told me, that he will never trouble me for it, but hath given me in the Bond too. Why then, what a great Privilege must it be, to have God to forgive us the great debt of our sins! for him to say, Well, I know, and you know too, in some measure, what a grievous man or woman you have been; what abundance of dishonour and provocation I have had with you. Oh the wicked Nature that you have! Oh the wicked Life that you have led! Oh the wicked thoughts that you have thought! etc. Now how might I make the fire of mine indignation burn against you? What a wretch would you be, if I should deal with you according to your deserts! But here I do in my infinite mercy, pass all by: Instead of giving you punishment, I give you a pardon. Why, this is the Privilege of this Freedom by Christ, Eph. 1. 7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. And from hence it follows, that now being pardoned, God doth not upbraid his people with their sins, buthe forgets them in that sense, though he cannot but remember them by way of knowledge, so as to understand that they have been committed; yet he forgets them, as to laying them to their charge. In that respect he will hear nothing against them, not what the Devil says by his Accusations; not what the Law saith in regard of its Threaten and Condemnation. The whole course of the Laws proceeding this way, is utterly and eternally stopped, Rom. 8. 1. Gal. 3. 13. And being pardoned, they are justiffed in the sight of God, Rom. 3. 24. though they will, it may be, condemn themselves an hundred, and a thousand times after this, and confess, and bewail their sins, and loathe themselves in their own eyes, and acknowledge that the Lord might justly cast them into the deepest torments (as 'tis fit they should); yet in and through Christ, God doth not look upon them so as they look upon themselves. And again, being pardoned, God is reconciled to them: his heart is towards them. But yet there must be something more still, than the pardon of sin, to make a child of God count himself a happy man. Yea, you'll say, that's strange▪ I should think myself happy enough, if my sins were but forgiven me. I, no question of it: But though a child of God count this an unspeakable mercy, Psal. 51. 1. yet if there were not something else joined with it, a great part of his happiness would be wanting; and that is the subduing of sin. Which therefore is the next.  
Privilege 3. This Freedom brings down the Dominion of sin, Rom. 6. 14. Sin shall not have dominion over you. You that are in your sins, I know, unless God come and work upon you, you would look upon it as no Privilege at all to have your Lusts kerbed. No, you would look upon yourselves as undone, if you should not have your swinge in them, they are so dear to you. This is a sign the Redeemer hath not been with you: But 'tis otherwise in those that are Christ's: As he hath broken the Yoke of their Souls, so he makes a Yoke for their Corruption, Matth. 11. 29. Sin must reign no more. Before, Pride reigned, and Passion reigned, or Uncleanness, or Worldliness, and such like. Now the Crown must be taken off from them; they must sit no longer upon the Throne of the Heart, giving out their Commands, and the poor creature fulfilling of them, though it be to his own destruction. But every Lust must be mortified, and every vile Affection discountenanced, and nothing pleaded for, or yielded to, that proceeds from the Law of Sin, and of Death. And this now the people of God count a Privilege indeed; Oh! that they are brought into a state wherein their sins shall not, nor can have their head! Oh, how they bless God for this Freedom upon this account, that it is an inlet to mortification! for so you read it is, in Tit. 2. 11, 12. So that no child of God is under the Dominion of any sin, Gal. 5. 24. He that is so, is in Bondage still, Rom. 6. 16. 2 Pet. 2. 19  
And yet still there is something more about sin, than all this, to make him look upon his Privileges (so far as they do concern that) to be complete; he cannot count himself a happy man indeed, neither with the pardon of his sins, or that sin doth not reign in him, though he is glad of this at his very heart; but this same loathsome thing sin is in him still, what shall he do for that? Rom. 7. 24. Therefore this is another Privilege that this Freedom will produce.  
Privilege 4. The very being of sin in them shall ere long be done quite away, Col. 1. 22. Eph. 5. 26, 27. 'Tis not thus yet; though the Saints have put on the new man, yet they have not perfectly put off the old; there are excellent things in them, but 'tis with a blemish, they have something to blemish them, as well as something to beautify them. As you know 'tis with a Traveller, as long as he is in his journey, especially, if he be to go against wind and weather, he is apt to dash his ; if he were but at home, there he would beneat and clean, and you should not see one spot upon him from head to foot; but while he is a travelling, he gets these spots, and he cannot tell how to help it. So here, though while the people of God are in their passage, 'tis not all so well in them, and with them, as God would have it; nor as themselves would have it; but shortly when they come home, their spots will be all out. Thou Child of God shall have no more of this deadness, no more of this hardness and unbelief of heart; here thou canst not pray one quarter of an hour without vain thoughts; there thou shalt praise and glorify him to all eternity without the least distraction. Oh! what a Privilege will this be, when sin and you shall be quite parted! Now you hear of it in every duty; but there you may be good as long and as much as you will, and no evil to hinder you; Paul's complaint is now at an end as to himself, because he is at home, Rom. 7. 21.  
Privilege 5. They who are made free by Christ, are made nigh to God, Eph. 2. 13. But now in Christ Jesus, ye who sometimes were far off, are made nigh by the Blood of Christ. As the people of Israel, whom he redeemed out of Egypt, are called a people near to God, Psal. 147. 14. You know 'tis counted a Privilege to stand near to an earthly King in some cases. The Queen of Sheba pronounced the Servants of Solomon happy upon this account, 1 Kings 10. 8. But as Christ said once of himself, a greater than Solomon is here; here's the King of Heaven and Earth, that is the most high God, and these are near to him; whatsoever is dear to us, is near to us. Now the Saints are very dear to God: How dear is a Friend to you? And how dear are your Children to you? And how dear is the Apple of your eye to you? Why by these names, the Lord calls his people in the Scripture. Yea beloved, the Lord is very near to them, when they think he is far off from them, Psal. 73. 23. done't make account that God is at such a distance from you, you that belong to him, as many times you do; you think he is gone away, so that he will never return, and all that while he is hard by you, if you could but see him; remember what he saith in Isa. 41. 10. Fear thou not, for I am with thee, etc.  
Privilege 6. This Freedom brings Union with Christ, Eph. 5. 30. it joins those to him, who are redeemed by an inseparable bond; Christ is in them, and they are in him: therefore Paul saith Gal. 2. 20. that Christ liveth in him; and 'tis said of the Saints, that Christ dwells in their hearts by Faith, Eph. 3. 17. and Christ and they are not to be considered as two, but as one; he owns them as his Members, and you know they are one with the head; as his Wife, and she is one with the Husband. Now what an unspeakable Privilege is it to be united to Jesus Christ, and what greater honour can a Soul desire, or enjoy, than this is? If you have such a deal of comfort from those earthly Relations in which you stand one to another, as some of you have; though this is a Union of a low degree in comparison of this; yet you find there is much sweetness in being joined to a loving Wife, or a loving Husband: Oh, what is it to be joined to the Lord Jesus Christ!  
Obj. But you'll say, What's a bare Union, if there be no Communications from him? if Christ doth not give out that which he is, and that which he hath to us? there's many a one that is joined to another in an uniting Relation, that is little the better for it.  
Ans. Yea, but to be sure, they who are one with Christ shall be the better for it; for in the next place,  
Privilege 7. From this Union flows Communion with Christ, and a communication from Christ of abundance of good things to them. I will instance in some, 1. They partake of his likeness and image; to this you read, that they were of old predestinated, Rom. 8. 29. Hence they are said to have put on Christ: as soon as ever he brought them into this Freedom, he began presently, as I may say, to draw his Picture upon them, and they grow more and more like him, every day, by resembling of him in his Graces and walking: The Saints desire to live no other life, but that which is suitable to the life that Christ led; and they would fain imitate and follow him in his holy conversation; they 〈◊〉 mightily taken with it; all their trouble is that they can reach it no more. 2. They partake of his fullness, Joh. 1. 16. 'Tis their Privilege, being made free by him, to be fetching from him what they need; for though he hath it in himself▪ yet he doth not keep it to himself; no, he means to be liberal of what he hath to all his Members. He is not like the Rich covetous men of the World, that though they have abundance, yet they hoard it up; they have no readiness in them to distribute; but Christ is all for distributing; and that which his redeemed one's have had, and shall have from him, is an unknown deal. 3. They partake of his Death and Resurrection, Rom. 6. 5. They die to sin by the virtue of Christ's Death, and they live to God by the virtue of Christ's rising again: For beloved, Christ did not do those things barely, that they should end in himself, that none should have a fellowship with him in them. But his design was, that his Death should bring forth another Death, and his Resurrection another Resurrection in the Souls of his people; that they should feel in themselves, that he died by their being crucified to sin, and crucified to the World, and that they should feel in themselves, that he risen by their newness of life, and by their setting their affections upon things above. Now this is a great Privilege, to have the experience of these things within us; people talk how Christ died and risen again; but where is our conformity to this? Oh! how little doth the power and the virtue of this come to us? 4. They partake of his Righteousness; I mean, 'tis imputed to them as their own, that perfect unspotted obedience of his, 'tis to cover all the unrighteousness that is in them, 2 Cor. 5 ult. Oh, beloved, what a thing is this that a righteousness that is just as the Scripture would have it, without the least defect, wherein all the holy rules and commands of the word are fulfilled to a tittle, that this should be made over to one, with as great and sure an interest in it, as if one had done all this in ones person! why thus 'tis with those whom Christ hath made free. 5. They partake of his Intercession; the Lord Jesus is at the right hand of the Father on their behalf, Heb. 9 24. he is speaking good words to God for them continually; and his intercession is powerful. Oh, with what great Arguments can Christ back all the requests that he makes to his Father for them, even from what himself hath done, and suffered, and satisfied? 6. They shall partake with Christ in his Glory; many of them are come to it already; and to make it sure, that not one of his redeemed one's shall miss of it, he intends to come himself and bring them all thither, Joh. 14. 3. So that not only Christ hath a Crown; but they shall have one too; a Crown of life, a Crown of Righteousness; because I live, saith he, ye shall live also; and he doth not count himself fully glorified, till he hath got every particular Saint into Heaven. And not only have the people of God upon Earth great long after Christ; oh, that we might be with him! but surely Christ hath greater long after them: oh, that they might be with me!  
Privilege 8. The indwelling of the Spirit is another Privilege, bought by this Freedom; Christ having freed them, the Holy Ghost takes possession of them; now their Bodies must be his Temples, and their Hearts his Throne, Rom. 8. 11. and oh, the great things that his Spirit doth in them and for them! which I might set down as distinct Privileges. But I must hasten. By this they are enlightened; by this they are sanctified; by this they are quickened, strengthened, comforted, guided; the Spirit that dwelled in them before, led them into dark and dangerous paths, gave them evil counsel; was always a provoking of them to be worse and worse; but here's one that will be checking and reproving of them, when they walk disorderly, and that will be grieved at their sins, and that will countenance and encourage them in way of duty, which is a great benefit.  
Privilege 9 This Freedom brings a right to all the Promises, Gal. 3. ult. And there is more riches in one Promise, than in a thousand Worlds. I know not what portion some of you may desire, or where you would have your lot to fall; if you could have your wish, very like you would desire some huge things in this World, that you might have so great an estate as such a man hath, etc. and then perhaps you would think, if it were but so, you had wished yourselves into a very good condition. But oh, beloved, the Promises, the Promises, they are the Privileges indeed; when you have them, you have God in Covenant with you: If you consider who 'tis that promises, and what 'tis that is promised, and the certainty that there cannot but be of the faithful and full performance of them, you must needs say, 'tis an high Privilege to be interested in them.  
Privilege 10. It brings Peace of conscience, Rom 5. 1. Heb. 9 14. This is such a thing, that the having of it, is a kind of Heaven upon Earth, and the want of it is a kind of Hell upon Earth. If a man's conscience fly in his Face, and the Sense of Gild, and the Horror of spirit, seizes on him, let him enjoy the World if he can; 'twill bring down the stoutest heart that is, to have but one sound gripe of it; but these redeemed one's are in the way of Peace; Christ is to them the Prince of Peace, God is to them the God of Peace, the Word is to them the Word of Peace. When we come amongst you in our preaching, and denounce the Wrath and Judgements of God; they are not these persons that we mean, we have another message for them; and we must in effect say to them in our Sermons, as Paul doth to them in the beginning of his Epistles, Grace be to you, and Peace, etc. As amongst the Children of Israel, there were two Mountains, Gerizim and Eball, one to pronouce the blessings upon, and the other for the curses; So beloved, though when we would give you that are out of Christ, your portion, we must do that, as it were from the Mount of curses; yet when we speak to these, we must get up on the Mount of blessings.  
Privilege 11. Is Preservance in holiness. Hypocrites may fall away, because they were never well on, Joh. 15. 7. there may come something or other that will dash their profession to pieces; but these are well rooted, and nothing will be able to pluck them up; you shall not see them turn Saints in the beginning, and turn Devils in the end, as Judas did. 1 Pet. 1. 6, you read that they had manifold temptations; there were divers ways of suffering invented for them, to beat them off from Christ; and ver. 7. their faith was tried with fire; and yet it would be found unto praise, at the appearing of Jesus Christ; and vers. 9 for all that they went through, and should receive the end of their faith, the salvation of their souls; they should persevere still.  
Privilege 12. Is Access to the Throne of Grace, Heb. 4. ult. Oh! what a Privilege would it be counted upon Earth, that when the King is set down upon his Throne, though he be in the posture of Majesty, to have free admission to him about a business of great concernment! You know how Esther the Queen was afraid to come into the King's presence, and what a favour 'twas to her, when the King was upon his Throne, that he would reach out his golden Sceptre to her, that she might speak freely, and ask what she would, and it should be given to her. But beloved, here's the Throne of the gracious God may be come to, in and through Christ, by these redeemed ones. They may pour out their very hearts before him; and while they are a praying, he will be hearing: he will bow down his ear, and attend to the voice of their cry. He will not bid them go out of his presence; but they shall have audience in Heaven. And if the Lord sees them afraid, or unable to utter their desires to him, his Spirit shall encourage them, and help their Infirmities.  
Privilege 13. Hence follows another Privilege, That they shall have supply to all their wants. If God withhold any thing from them, to be sure, though it be good for others, yet 'tis not good for them in particular, or not good for them at that time when they would have it: and so they have good reason, either to wait for it till it comes, or to be contented without it, if it should not come at all. Now that this is their Privilege, see Phil. 4. 19 But my God shall supply all your need, according to his riches in glory by Christ Jesus. And God's children should live as those that believe this: And they should be careful for nothing; and take no thought for their life, nor for their meat, nor their drink, nor their clothing. I don't say, you must not use means for these things. God doth not now provide for us, as he did for the children of Israel in the Wilderness, by raining down bread from Heaven. No: if you will eat, you must work: but you must work without perplexity; the Cares of the Wotld must not fret your hearts: If they do, either you do not belong to God, or you forget your Privilege; which indeed is a very great one, That having given you his Son, he will with him also, freely give you all things, Rom. 8. 32.  
Privilege 14. They that are made free by Christ, are under special protection; as you know the children of Kings, and great Persons, they must have some always with them, to see that they get no harm. So beloved, these persons, they are well guarded: the Lord himself watches over them. 'Tis true, he doth employ Angels for their safety; and you'll say, that's a great matter, that Angels must wait on them, and be doing them all the good they can, Psal. 91. 11. Heb. 1. ult. But God is so tender over them, that he will not trust Angels alone with them, but he hath also committed them, the care of them, particularly to his Son. Whereupon Christ saith, Joh. 17. Those whom thou hast given me, I have kept: and yet he will look after them himself too: He is with them, Isa. 41. 10. or he goes before them, and then he is behind them too, Isa. 52. 12. and then on every side of them, Psal. 125. 2. If this be not enough for their protection, than he will lead them, Isa. 49. 10. if that be not enough, than he will cover them, Psal. 91. 4. if that be not enough, than he will carry them, Isa. 46. 4.  
Privilege 15. They are interested in the prayers of all the Saints in the World. It may be they are prayed for, some where or other, all the day long; yea, all the week; yea, all the year; yea, all their life: For it is like that there is a continual stock of Prayers a going, by some or other of them, night and day: And they don't use to pray for themselves alone, but for others, and for their Fellow-Members most of all, as Paul did for the Churches of Christ.  
Privilege 16. Their Privileges about their Afflictious are very great; as that they shall be, 1. moderated. God will not lift his Arm too high when he strikes, nor make his Rod too big when he whips them, 1 Cor. 10. 13. 2. Sweetened, Heb. 12. 6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Loves— and Son, these be words to sweeten his Corrections. 3. They shall be sanctified; they shall be for our profit, ver. 10. There is either some Sin to purge out, or some Grace to be brightened, or increased, or some choice Experience to be learned. 4. At last removed. God will be sure to hold his hand when 'tis enough, and to comfort them when they have mourned enough, and to take them out of the fire when they have been tried enough. He that hath redeemed Israel itself, shall also redeem Israel out of all his troubles.  
Privilege 17. They have acceptance of their poor sincere duties. Alas! what is it that they do, or can do for the great God to take any notice of it? and yet God is well pleased with them, Heb. 13. 16. But to do good, and to communicate, forget not: for with such sacrifices God is well pleased. 1 Pet. 2. 5. Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifice acceptable to God by Jesus Christ.  
Privilege 18. They shall be blessed in and after death: in their death, for they shall die in the Lord: and after death, for they shall be for ever with the Lord. As here they are brought into a Kingdom of Grace, so there they shall be brought into a Kingdom of Glory. Then comes the rest, the inheritance, the pleasures for evermore, the building of God, the house not made with hands, eternal in the heavens; the blessed hope, the everlasting life. Much time might be spent about these Privileges, and many others that might have been mentioned: But I shall stay no longer upon them. Now beloved, Is not this Freedom by Christ, an excellent thing upon this account too, namely, the excellent Privileges which come by it? And truly now you have heard them, methinks you should not be able to forbear going to God when you come home, pouring out your most earnest cries to him in these words (with which I will close up this 5th Head), Psal. 106. 4, 5. Remember me, O Lord, with the favour that thou bearest unto thy people: O visit me with thy salvation: That I may see the good of thy chosen: that I may rejoice in the gladness of thy nation: that I may glory with thine inheritance.   

CHAP. X.  
Concerning the excellent Uses that may be made of this Freedom.  
THE Sixth way of making out the excellency of this Freedom by Christ, is to acquaint you with the excellent Uses that may be made of it. The worth and value of any thing is seen in the Uses to which it may be put. That which is of no use, is naught: that which is of some use, is good: that which is of great use, is very good: but that which is of the greatest use, is best of all. Now beloved, to give this Freedom its due place, I must put it amongst those things which are of the highest use. and in doing so, I shall not set it one jot above what it deserves: for the highest place doth of right belong to it. Now in speaking upon this, I might show,  

1. The excellent Uses which Christ makes of this Freedom.  
2. The excellent Uses which Christians may make of it.   
I shall be brief upon the first, because I do chief intent the latter.  
To the 1st I will hint but Four excellent Uses which Christ makes of it.  
1. By this Freedom, he brings home all the elect of God: He fetches them one after another into the Kingdom of Grace and Glory. It was the will of God concerning those whom he hath chosen in the eternal purpose of his love, that they should be made holy in this World, and happy in the World to come. Now by this Freedom Christ doth accomplish that will of his Father: he brings them unto holiness by it, Tit. 2. 14. and he brings them to happiness by it, 2 Tim. 1. 10. So that this Freedom will discover who they are that are elected, and who are not: For they that are elected, will be sanctified and glorified; and they that are not, will remain in their sins, and be damned. It will separate between the precious and the vile, between the Tares and the Wheat, between the Sheep and the Goats. By that time the work of this Freedom is finished, it will set the children of God by themselves, and the children of the Devil by themselves, that they shall never come near one another more, Matth. 25. 31, 32, 46.  
2. By this Freedom Christ repairs the great breach by the Fall of mankind. He heals that deadly wound, and makes up that unspeakable loss for as many as believe on his Name. In that Apostasy from God, the Devil did a World of mischief to the Sons of Men: but by this Freedom Christ undermines him, and out-plots him; and he brings his whole design against the Elect of God to nothing: and thereof you read, 1 John 3, 8. that Christ was manifested for this purpose, that he might destroy his works. The Devil was hard at work when he brought in the Fall, and all the sin and misery that followed upon it. He never wrought harder in his life, than he did at this time, and at one more, and that was when Jesus Christ was in the World, and now come in person to restore liberty by the Gospel; Then he wrought so hard to withstand the salvation of sinners by Christ, that I may say, after our manner of expressing things, he sweat till he dropped again: He was, as it were, all of a foam with rage: And he shown it sufficiently from the very Birth, to the very Death of Christ. And 'tis observable for this, what Christ saith in Luke 22. 53. when Judas and his company were come to take him, that that time was the power of Darkness; i. e: Satan was then at work with all his might. But to look back again to the Fall, Oh, how he was at work there! And when he had prevailed with our first Parents in the Temptation, no doubt but he thought that he had made strong and sure work of it; that all was now his own for ever: for he knew that man could never recover himself: and he knew that all the Angels in Heaven were not able to do it: and he knew, that though God in mercy could have pardoned them, yet that must not be neither, without satisfaction to his Justice: and he little thought of any such way to be taken, as for God to send his only begotten Son into the World, that the World through him might be saved, though it was not long after, but he had an incling of it, Gen. 3. 15. Now Christ by this Freedom, crushes and breaks the Devil's head; i. e. spoils all the Masterpiece of his malice and subtlety; restores that Image of God of which he had robbed us; brings in a Covenant of Grace for a Covenant of Works broken; and gins the World anew, as it were.  
3. By this Freedom, Christ executes the three great Offices of a Prophet, Priest, and King. God the Father appointed and anointed him to all these Offices, and by this redeeming-work he does discharge them. His Office of a Prophet, is to teach his Church the things that are needful to their Salvation; by this Freedom he discharges that; therefore Joh. 15. 13. with vers. 15. when he tells them that he had showed his great love to them in laying down his life for them, that is, to make them free; he adds this, that he had made known all things to them, which he had heard of his Father, that is, which his Father had sent him to teach them in, for their spiritual and eternal good. His Office of a Priest, was to suffer and satisfy for them upon Earth, and to intercede for them in Heaven, and by this Freedom he discharges that, Heb. 2. 17. His Office of a King, is to rule in his Church by way of increasing, preserving, defending, and ordering of it, and by this Freedom he discharges that; as in Isa. 9 6, 7. you may see. So that all that Christ doth, it relates to this Freedom; either 'tis in order to the giving of it, or else 'tis the fruit and effect of his having given it; we cannot name any thing that ever he did, or yet doth, or shall do as Mediator, but it some way or other runs into this.  
4. By this Freedom Christ leaves matter of the highest Condemnation upon the refusers of the Gospel. Sirs, I beseech you consider this, The Lord Jesus is resolved to make use of this Freedom one way or other, with all of you, either to save or damn you: Where he can't make the one use, that is to save sinners, he will make the other use of it, that is to sink sinners. Where it doth not serve as an Engine to raise them, 'twill serve as an Engine to ruin them. Doubt not of it, Christ will have enough to say from this salvation of his, when he hath offered it, and you have despised it, to leave you without excuse. 'Twill furnish him abundantly with Arguments to plead against you, that will stop all your mouths at the last day; when he shall tell you, how he had prepared a Remedy that would have delivered you from all your misery, and how he did most willingly shed that precious blood of his, which would have washed away all your sins: and if you had but come to him, you might have been as safe, and as blessed as others that believed in him: but nothing would prevail with you to bring you in: You either did not look after him at all, or if you did, it was not to purpose: You could not find in your hearts to turn every sin out of doors: there must be something of your Lusts that must be spared, and something of his Terms that must be abated: You were afraid of buying Christ too dear. Well now, what shall Christ do, but make use of this Freedom and Gospel for a Witness against you? and be sure of it, he is resolved to do it. That place doth intimate so much to you beforehand, in John 3. 18, 19 But I shall say no more of the Uses which Christ makes of this Freedom; but shall come to show the excellent Uses that Christians may make of it.  
And in reference to them, I shall lay down in Twelve things, what this Freedom is good for.  
1. To make them from their hearts to pity Christless persons: To do that in some measure which you read of Christ, concerning Jerusalem, which did not know the things of their peace in the day of their visitation; when he came near the City, he beheld it, and wept over it. So, beloved, this Freedom is good to make them that have it, to weep over them that have it not; and to say, Ah poor sinners! ah precious souls! where are you? what will become of you? It will present unconverted men and women, to the mind and thoughts of a Believer in Christ, as the saddest spectacles that ever their eyes beheld. Their Freedom now, makes them sensible what 'tis to be a sinner. While they were in the Bondage themselves, they saw not the danger that was in that condition; but now they do: and so they are prepared to pity every one that is left behind. Indeed they see (and 'tis commonly to be seen) that these Christless persons are secure and merry, as if all were as well as could be. But all this makes those that have this Freedom, to pity them the more. It would be some comfort to them, to see them struck down with Convictions, that things are not well within them; and to hear them cry out as the Jailor did to Paul and Silas, Sirs, what must I do to be saved? etc. But to see them in their sins, and yet to be secure; to see them under the Curse, and yet to be merry, Oh! this sets their hearts a bleeding. Now take some Scriptures where you shall see that this Freedom is good for this excellent use and purpose; see Psal. 119. 158. also ver. 136. Rivers of waters run down mine eyes; because they keep not thy law. Obj. But you'll say, this is the Old Testament. Ans. What though it be? the Freedom was in force then, and David was a partaker of it. But would you have something out of the New Testament for it? see then Phil. 3. 18. Rom. 9 1, 2, etc. where you find, that Paul, who was in this Freedom, had tears in his eyes, and heart-breaking grief within him, for those that went Christless. And beloved, this Freedom will teach Ministers that have it, to pity their Christless Hearers; and Parents that have it, to pity their Christless Children; and Masters that have it, to pity their Christless Servants, etc. And is not this an excellent use now? I dare say, you can't be in this Freedom, any of you, but your bowels and compassion will work in some measure, insad be moaning the wretched condition of persons in a state of Nature.  
2. It is good to make us understand the Gospel. This Freedom sets up a light to show us what that is. Friends, this word Gospel, is a Mysterious word, and carries such things in at, as no natural man can receive or perceive, 1 Cor. 2. 14. Now, oh, what an excellent thing would it be to understand those things which all the wisdom of the men of this World, (who understand abundance upon other accounts) is not able to tell what to make of! Why, now come into this Freedom, and the mind and the Mysteries of God will be unfolded to you; you will be brought out of darkness into the marvellous light; Christ and the Covenant of Grace will be revealed to you; you shall know the truth, and the truth shall make you free, vers. 32. of this 8th of John. As Luther said when he was brought to the knowledge of Christ, and of justification by faith, that the whole Scripture seemed to be a new thing to him; he saw that in it which he never saw before: so 'twill be with you. What's the reason that persons are so ignorant of heavenly things, as they are, of the new Birth, of the Life of Faith, of Communion with Christ, but because they are not brought into this Freedom? Certainly this would make the Bible another manner of thing to many of you, than ever 'twas yet. Oh, the insight that those get into the Wisdom and Grace of God, who are brought into this liberty, of that they had before! Now they can speak of Salvation by the Son of God, and the things which belong to it, like knowing men; this Freedom hath opened the eyes of their understanding. Beloved, what Samson said to the Philistines, when he had propounded a riddle to them, the meaning of which they were not able to pick out, but by the help of his Wife; Judg. 14. 18. If, saith he, ye had not ploughed with my heifer, ye had not found out my riddle; the same I may say, of the Mysteries of the Kingdom of God; you'll never discern them, if you don't make use of Christ's Freedom; for they are like the Book, Rev. 5. which was sealed with seven seals, and none was able to open it, or to look thereon with any understanding, till Christ had opened the Seals thereof. In Eph. 1. 7. the Apostle-speaks, that they had gotten this Freedom by Christ; and then in vers. 9 he brings in this, Having made known to us, the Mystery of his will; then they came to know it.  
3. Another excellent use of this Freedom is this: It is good to endear Christ to the Soul: Alas, what is Christ to those, who remain in the Bondage of sin? What beauty do they see in him? What breathe have they after him? You were even as good tell them of a chip, as tell them of Christ, for any regard they have to him; there's nothing that is of less account or esteem with them, than he is. He is called there, in Isa. 49. 7. one whom man despiseth, and whom the nation, (i. e. of the Jews) did abhor. What two greater words for undervaluing of Christ, can you meet with, than to despise him, and abhor him? But now the having of this Freedom, oh, 'twill make Christ a precious Christ to the Soul, 1 Pet. 2. 7. they can't but prise him, who have been redeemed by him, when they consider what he hath done for them; that he came down from Heaven for them, and became poor for their sakes, and that he was mocked and scourged, and spit upon for them, and upon the Cross for them, and bear the Wrath and Curse of God for them: Oh how doth this make them to be highly in love with him! and to wish that they had a thousand times more love for him, than they have. And certainly, you that believe in Christ, this is one great means to raise up your love to him; when you do find or fear that your Affection to him gins to be chilled, to set yourselves to meditate upon the Freedom that he hath given you, and how abundantly he hath showed his dear Love to you, in dying for you, and in washing of you in his own Blood; ply your hearts a while, as hard as you can, with deep and serious thought about this; I am persuaded 'twill prove a love-kindling, and a love inflaming consideration to you; you will find that you have affections, and dear affections, for Christ again.  
4. It is good to make all one's life comfortable. As the being without this Freedom, is the way to make all one's life miserable; so the having of it, and the knowing that one hath it, lays in matter of daily consolation. Let whatever will befall a man, this will be always at hand to cheer him; there is no cordial to the heart like it, when a man can look upon his troubles, and say, Notwithstanding 'tis thus and thus with me, yet, blessed be God, he hath had mercy on me. I belong to Christ, and what can hurt me? You would not much fear living comfortably, if you had but two things in your comfort. 1. That it were so strong, that nothing could overcome it. And 2. That it should be so lasting, that it would never have an end. Why now, such comfort this Freedom brings, Heb. 6. 18. and 2 Thess. 2. 1. in the one place 'tis called strong Consolation; and in the other everlasting Consolation. And therefore away with that vile reproach, which some are apt to cast upon the condition of God's people, that 'tis a melancholy life; as if persons must never look to be merry more in this World, after they are once turned Godly; the Devil hath always something or other to blind and befool sinners, and to make them think that their condition is the merry condition, and the Saints condition the mopish condition; but if ever he were a liar, he is a liar in this; and God will judge him and his instruments for bringing up this evil report upon the good Land which he hath given his people. Beloved, be not discouraged by this slander, from looking after this heavenly Canaan, as the Children of Israel were from entering into the earthly Canaan, when the Spies that went to search the land had spoken evil of it to them; for as Caleb said to them, the same I say to you, The Land is an exceeding good Land; I mean now, the state into which Christ hath brought believers, is even in this World a joyful state. You shall see how it was prophesied of, in the Old Testament, that it should be so, Psal. 67. read vers. 1, 2. where he speaks of the coming of this Freedom. God be merciful unto us, and bless us, and cause his face to shine upon us. Selah. That thy way may be known upon earth, thy saving health among all nations; and what follows, why vers. 3, 4, 5. Let the people praise thee, O God: let all the people praise thee: O let the nations be glad and sing for joy; there's the joy that it brings with it. So Isa. 35. 10. this chapter is to he understood of Gospel Freedom and Salvation; and mark what Joy here is now. The ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away. Obj. But where can you show us the people in the New Testament, that live so comfortably and joyfully by this Freedom, and that in this World? Why, turn to Rom. 5. 2. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God; and vers. 10, 11. For if when we were enemies, we were reconciled to God by the death of his Son: much more being reconciled, we shall be saved by his life. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have received the attenement. Obj. But it may be they were a people that met with no great afflictions; if they had, it would have spoiled their joy, though they were in this Freedom. Well, for that I'll give you a full Scripture, see 1 Pet. 1. These were scattered abroad by persecution, vers. 1. They had manifold temptations, vers. 6. And in v. 7. the Apostle speaks of the trial of their Faith by fire: Yet in vers. 8. how comfortable they were for all this, In whom though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory. Sirs, you that are out of this Freedom; are hindered by it from abundance of joy; you don't know what true joy and true comfort is, without it.  
5. It is good to make us taste the sweetness that is in the ways of God; 'twas the Spouse of Christ, the redeemed company, that uttered that in Cant. 2. 3. I sat down under his shadow with great delight, and his fruit was sweet to my taste: Duties, Ordinances are sapless things without this, but they are refreshing, yea, ravishing things with it. What made David say, that a day in God's Courts, was better than a thousand otherwhere? 'twas because he was in this Freedom. Why did the Lord call his Ordinances that should be under the Gospel, A feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine on the lees well fined, Isa. 25. 6. But, because he knew they would be so to Souls that should be brought into this Freedom. Oh, this is that which will make a Prayer sweet, and a good Sermon sweet, and a Sacrament sweet, and Grace and the Exercise of it sweet. You that are in the Bondage of sins, may come and hear precious truths, but you cannot tell what is in them, for savour and relish; that Bondage hath put your mouths quite out of taste, as I may say to you; there's nothing so sweet, as that which is most bitter, and that is sin; if your  were not vitiated by this Bondage, you would call it, as the Scripture calls it, viz. The gall of bitterness, and the bond of iniquity, Acts 8. 23.  
6. This Freedom is good to make us spiritually useful. Indeed one that hath it not, may be useful, and very useful for earthly respects; and if he should be taken away by death, there might be a great miss of him; the family might want him, or the Parish may want him: But spiritually useful such a one is not, nor can be, any otherwise then as a wooden leg can be useful to the body, which though it helps it a little, yet 'tis but outwardly, it hath none of that life or motion that the true members have. But now, they whom Christ hath made free, oh, what a deal they are good for, upon a spiritual account; they are useful persons to bring up a Family for God, they are good for the Souls of their Relations. You that are out of Christ, you may be good for the bodies of your Children; you may be good to provide them Meat, and Drink, and , and to take care of them, when any of them fall sink, that they may not want attendance, or the like; or you may be good to train them up in a civil way, and to lay up for them, what you can, for a Portion in this World, or to put them to a good Trade, or help them to as rich a match as you can, and in these kind of things your usefulness to them, is at its journey's end. As for the poor Souls of your Children; you forget them, because you never remembered your own; it may be you'll say to your Children sometimes, you must be a good boy, or a good girl, and there's all the good counsel that they shall have of you; but alas, you take no care to tell them which way they must be good indeed; and truly, if God should take you away from them, and leave them Fatherless and Motherless, their outward man would miss you sadly, it may be; but their Souls would not; you were never good for them; but they who are in this Freedom are good for the Souls of their Family. And beloved, they are very useful persons to promote a good work, when they see it would tend much to the Glory of God, to have it carried on, and to take occasions and opportunities of speaking to others about everlasting concernments; and to mourn for the sins of the times and places in which they live, and to stand in the gap when the Wrath of God is breaking in upon a Nation; and when God takes away one of these, oh, what a miss there is of them, and what a loss 'tis upon the best account! If God had pleased, a hundred wicked men might have been better spared than one of these. The least of these is so useful, that the greatest in Grace can't say, they have no need of him, 1 Cor. 12. 21. and mark what 'tis said of Onesinus, Phil. vers. 10. Whom I have begotten in my bonds; that is, Christ hath now given him his Freedom, by using me as an instrument for his conversion. Well, what then? Why vers. 11. Which in time past was to thee unprofitable: but now profitable to thee and to me. Now he becomes a profitable man.  
7. It is good, again, to knit our hearts in love to all the people of God. Oh! how dear will the Saints be to us, when we see that we are delivered from the power of darkness, and that God hath translated us into the Kingdom of his dear Son! When we can say to them, Now blessed be the Lord, I am one of you, I am a partaker of your Grace, and have obtained like precious Faith with you; that Blood which hath washed you, hath washed me; that righteousness of Christ which covers your unrighteousness, covers mine also: For if one finds it so, one may to the Glory of God tell them so, as Paul did to the Galatians chap. 2. 20. That Christ had loved him, and given himself for him. This now will so join our affections to the Saints (at least it will be the way to it), that our Souls will as it were cleave to their Souls; 'twill not only join hand to hand, but Soul to Soul. That's a notable place, Acts 4. 32. And the multitude of them that believed, were of one heart, and of one soul, etc. When once they were got into this Freedom together, (which is included in the word believed.) Oh what a love here was to one another! This is an uniting Freedom, not only to Christ, as you have heard, but to all his members.  
8. It good is to strengthen our Faith in the greatest straits. For by this Freedom a Child of God may reason thus; Why, he that brought me out of that dreadful misery of my sinful condition, that did so great a work as that, and gave me so great a deliverance as that, can bring me out of this. I cannot come into such a woeful condition again, as that was, let befall me what will for affliction or trouble; 'tis not like my spiritual Bondage that I was in, while out of Christ; and yet, through infinite mercy I am freed from it; and did God remember me there, and shall he not remember me here? David, when he prays for deliverance out of his present distresses, thinks of this, that God hath redeemed him; so you may fetch a mighty support from your redemption by Christ, for your weak Faith, when great Trials are upon you; what, do you think that God will let you perish in them, and he hath redeemed you? why, which is more, to deliver thee out of the hand of the Devil, and out of the hand of God's Justice, and from the Wrath to come; or to deliver thee out of some light Afflictions in this World?  
9 It is good to make you rich. Oh! how do many desire to be rich? Now this is the way to make you,  
(1.) Really rich; not to seem to be rich, and yet be poor, as some do; but rich indeed: So rich that you shall have treasures, In the house of the righteousness, is much treasure; 'tis because he hath this Freedom; indeed this Freedom is his treasure, as 'tis said, Prov. 13. 8. The ransom of a man's life are his riches; 'tis true here.  
(2.) Inwarldly rich; rich towards God in Grace, and things of a spiritual nature. Obj. But I would fain have something, if please God, of this World too. Ans. Why this Freedom is the way to that too, Godliness hath the promise of the life that now is, 1 Tim. 4. 8. Obj. But they who have this Freedoms, are generally the poorer sort, 1 Cor. 1. 27. Not many mighty, not many noble, are called. Ans. 1. They are not all so then, as you see there. 2. God doth that for them, though they be poor, which is equivalent to great riches, even in this World. For 1. He supplies them many times by special Providence: God stirs up the hearts of others to do them good. There were poor Saints at Jerusalem, that had not of their own; but the Lord provided for them, by putting it into the hearts of others, that were able, to make a Collection for them, Rom. 15. 26. So Paul, though he had not of his own, yet the Philippians sent once and again to his necessity, cap. 4. 16. and that supplied him so in his present wants, that he looked upon himself as a rich man, vers. 18. 2. What is wanting in abundance, God makes up in contentment, vers. 11, 12. of that chap. and this is equivalent to a great Estate; nay, there be many that have great Estates, and yet are not contented. Now, pray who is the rich man, he that hath but a little, and yet is contented, or he that hath a great deal, and yet is discontented? 3. God gives his blessing with that little they have, and the blessing of the Lord maketh rich, Prov. 10. 22. 'tis not so much what a man hath, as what God blesses to him. A great Estate without that, will prove cankered and wormeaten; and with that, less by far will do the business.  
(3.) This Freedom is good to make you eternally rich; there be many that are very rich in this World, and yet will be miserably poor in the World to come, because they never had this Freedom by Christ. Indeed, people use to say, when a man hath a great Estate, that he is made; yea, but for how long? 'tis but, at most, for this life. If he be not in Christ, there's that a coming, that will unmake him again; but he that is so, is made for ever, Prov. 8. 21. That I may cause those that love me, to inherit substance; and I will fill their treasures. Substance and Treasures, there's their riches; yea, but then saith he, I'll cause them to inherit it too, i. e. I will make them for ever.  
10. This Freedom is of excellent use to keep Christians humble; it greatly becomes the people of God, to have low thoughts of themselves; of all Christians, the humble Christian is the most lovely Christian. If I see a man, though I hope, and believe he hath grace; yet if he be not humble, methinks he is not half so beautiful in his walking. Whatever good thing one hath in him besides, yet to have the heart to be lifted up, 'tis even like the dropping of a great blot of Ink upon fair writing: How fair would the story of good Hezekiahs' Life and Reign have been, of whom you read so many excellent things, all along the 2 Chron. cap. 29. and 30. and 31. and 32. had it not been for that one great blot, which you meet with in vers. 25. of chap. 32. Beloved, the Grace of Humility is the Glory of ones Graces. Well, but then, what is good to make us, and keep us humble? Oh, nothing like this Freedom by Christ. If we do but make use of it, as we might, it would lay us as low as the ground, yea, as low as Hell in our own thoughts; for thus a Child of God may reason with himself: By this Freedom I have great Privileges; and I may say of God's kindness to my Soul in his Son, as David did concerning Gods making a Covenant with him, 1 Cor. 17. 17. Thou hast regarded me according to the estate of a man of high degree, O Lord God. And now in comparison of these heavenly riches and hopes, which I have bestowed upon me, I contemn all the World, and count all things, as Paul said, but loss and dung. I, but 'tis all by Grace, not for any desert of mine; was I worthy that God should do this for me? Is not this the richest alms that ever was, to the poorest beggar that ever was? I am arrayed in a costy Robe, (for the righteousness of Christ is so); but where had I this good clothing? I am freed from Condemnation, but who discharged me? I see, but who opened mine eyes? I am a King to God, but who gave me my spiritual Crown? Is it not of free Grace? And if God should take away his free Grace, what should I have left? Well therefore, how humble must I be, as well as how thankful? And if I may say, as David did in the words before mentioned, in vers. 17. Have I not cause also to say as David did by way of self-abasement, vers. 6. Who am I, O Lord God, and what is mine house, that thou hast brought me hitherto? Oh, this Freedom by Christ is a good weapon to run into the very heart of spiritual Pride; to shut it out of doors. In Rom. 3. 24, 25, 26. where the Apostle is speaking of it, that it comes freely, and brings with it remission of sins, and justication through faith in the righteousness of Christ; you shall see he adds this in vers. 27. Where is boasting then? it is excluded. By what law? of works? Nay: but by the law of faith. As if he should say, Oh, what Doctrine is this Doctrine, of redemption by Christ, to lay us all low!  
11. This Freedom is of excellent use, to engage us to Christ in the strictest obedience. As it was the cord of Love, to draw us to him at first: So it is the Bond of Love, to keep us with him. And this is the great design of Paul throughout his Epistles to the Churches, to show how the Grace of the Gospel, doth oblige them to a holy Conversation in all things, and to bring forth fruit unto God. One would think, beloved, that the consideration of this Freedom, if we have a part in it, should keep us from eversitting lose from Christ more; but that we have such naughty hearts, that almost nothing is strong enough to hold us in. Surely, there is much in it, to stir up a Christian to all that is good. Oh! if one did but feel the Power of this Freedom upon ones heart, what a life should one lead! What a frame should one be in? How would it water our Grace, and cause our sins to whither? See for this that Scripture, 2 Cor. 5. 14, 15. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. Mark that word constraineth. As if he should say, we must needs be holy when we think of this Freedom; it so shuts up in the narrow way which leadeth to Life, that we cannot get out. Tho our carnal part would fain have its liberty; yet this liberty by Christ will not permit it. Indeed, holiness and close walking with God, is the great Lesson which this Freedom teacheth, 2 Tim. 11, 12. and without this, we don't use, but abuse our Freedom. And therefore, what the Apostle said to them, in Gal. 5. 13. is very fit to be minded here: For brethren, ye have been called unto liberty; only use not your liberty for an occasion to the flesh. Beloved, if ye be not very watchful, the flesh will take an occasion from the good condition which Christ hath brought you into; to insinuate itself, and draw you into remissness in good things: As if since there is such abundance of grace revealed, there need not be altogether such circumspection in every thing you do; but what he saith there to them, in vers. 8. I say to you, This persuasion cometh not of him that calleth you. This Freedom will not allow you any sin, for Christ gave himself for you, that he might redeem you from all iniquity; and 'tis the Law of your Freedom, That you must live to him that freed you, 1 Cor. 6. 20. and if you be freed by him, so you will, Rom. 6. 18. Being then made free from sin, ye became the servants righteousness. Vers. 22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. And remember this, that if a person can hear never so much, or think never so much, or professes never so much, or know never so much of this Redemption by Christ, and it be not a purifying thing to him, he is not a partaker of it.  
12. Lastly, This Freedom is of excellent use to fit us for Death. Beloved, we must all die, and therefore we should all labour to be fit to die: 'Tis a blessed thing to be fit for death; for if we be fit to die, we are fit to live; nay, if we be fit for Death, we are fit for Judgement, and fit for Heaven. Now the question is, How one should be fit to die? Why certainly, you can take no way to be fit for it, but by getting into this Freedom by Christ. I confess a man is not presently fit for death, by the having of it; therefore there is ordinarily something that must be between Conversion and Salvation; therefore there must be a growing up, and a ripening by further degrees of Sanctification; but yet upon the very entrance into this Freedom there's the foundation of a fitness for death laid; and if such a person should die presently, he would be happy for ever. But you that are out of Christ, you are not in the least forwardness for death; there's nothing at all done towards it; and therefore, if God should but stop your breath (as you don't know how soon he may), you'll be found altogether unprepared, and everlasting misery will be your portion. But now the people of God, though they have not all as yet that is requisite to make them fully ready to be gone out of the World: Yet by their very being in the state of this Freedom, they are so fit for Death, as that their Death shall be in mercy to them, let it come never so soon; and they are so fit for Heaven, as that to be sure they shall not miss of it, Col 1. 12, 13, 14.  
And so, now you see what excellent Uses may be made of this Freedom, and thereupon what an excellent Freedom this must needs be. Now you that are in it, I beseech you, put your Freedom to these good Uses which I have set before you; let it teach you to pity poor sinners to get more understanding in the Gospel; let it endear Christ to you, let it comfort your hearts, let it make the ways of God sweet to you, and you useful. Prise the Saints, let it strengthen your faith; be enriched by it in all goodness; let it make you very humble, and engage you to Christ in the strictest obedience, and to be ready against your Lord shall come.   

CHAP. XI.  
Concerning the many wonders that may be observed in this Freedom.  
THE Seventh and Last thing, to set out the excellency of this Freedom, is to speak something of the many Wonders that may be observed in it. Beloved, if ever there were any thing to be wondered at, since the beginning of the World, this Freedom is to be wondered at; there's enough in it to amaze and astonish every beholder: You know people are mightily taken with seeing of rare sights, and the hearing of strange news; but never did any thing present you with such rare sights, nor bring such strange news to your ears, as this Freedom doth. The whole story of it is wonderful from first to last; it gins in Wonders, and goes on in Wonders, and is finished in Wonders. The Freedom that God gave his people from other Bondages, for their worldly condition, were attended and accompanied with great Wonders; so 'twas when he brought them out of Egypt, God was a Wonder-working God at that time; I will smite Egypt, saith he, with all my wonders. When he came to deliver Israel, every one of the ten Plagues were Wonders, the drying up of the Red-Sea, the causing of his people to pass through the midst of it, the drowning of all their Enemies by the returning of the Waters upon them; they were great and marvellous works; and so 'twas when he brought them out of the captivity in Babylon: he did such strange and great things then, that his people were like to them that dreamt, Psal. 126. 1. they were great things in the eyes of their very Enemies, as well as in their own eyes, vers. 2, 3. But now this same spiritual Freedom, is the Wonder of Wonders. I might observe to you, how that in many places of the Scripture, where this Freedom is spoken of, 'tis brought in with this word behold, that's put before it, as who should say, do you mind what a Wonder here is? Can you pass it by without admiration? see it in Isa. 7. 14. chap. 28. 16. chap. 42. 1. Jer. 23. 5, 6. Zech. 9 9 Luk. 2. 10. Joh. 1. 29. 1 Joh. 3. 1. and in Isa. 9 6. When Christ is prophesied of that he should come into the World for the giving of this Freedom, amongst all his other names, this is one, and the first that is mentioned, that he should be wonderful. But now, to come to Particulars, If I should insist upon all the Wonders belonging to this Freedom, I should be too large; and indeed the Subject that I am upon, doth not require any more, than that I should speak so far of the Wonders in it, as may serve to set out the excellency of this Freedom. And therefore, I do willingly omit the Wonders that may be observed in the Incarnation, Conception, Birth, Life, Death, Resurrection, and Ascension of Christ; and shall only lay before you such Wonders, as by which you may see, as I said, that this is an excellent Freedom. I will mention ten of them.  
1. What a Wonder is this, That the greatest loss should be turned into the greatest gain! 'tis so by this Freedom, it brings Saints the best estate that ever they were in, out of the worst estate that ever they were in. 'Twas never so low with them, as it 'twas by the Fall of man; 'twas never so high with them, as it is by this Freedom by Christ, by which they are recovered from that. Paul saith Phil. 3. 7. That the things that were gain to him, became loss for Christ; and they who are the Children of God may also say, that the things that were loss to them, are become gain by Christ. Oh how have they gained by the fall! And yet, beloved, we must not rejoice in the fall, while we look barely upon that. No: 'tis matter of heart-breaking sorrow, to think that ever Adam, and the World in him, sinned away their innocency, as they did; and 'twill be matter of everlasting mourning to many millions in Hell, that Adam did not abide in that honour which God gave him at the first; but we may, and we must rejoice in Christ, who turns even this great evil to the great good of all that believe in him; to them it is according to Sampsons' riddle, Out of the eater came forth meat, and out of the strong came forth sweetness. If ever there were a blessed loss, this was it, considering how God took occasion from it to magnify the riches of his Grace in his Son. This Wonder you have set forth in Rom. 5. 17, 18, 19 where he speaks how we were ruined in the first Adam, and raised in the second.  
2. That every sin that a man hath committed, should be damnable, and yet that all the sins that he hath committed, shall not damn him. Certainly, there must be some wonderful way found out to bring this to pass; why, now this Freedom by Christ doth it. 'Tis the nature of every sin, to deserve Hell, not only the evils and miseries of this present life, but also everlasting wrath in the World to come; and who ever is not made free by Christ, shall find that every sin is a deadly sin, and that 'tis not a Purgatory shall serve their turn, to cleanse them from the least transgression. Oh, what a cursed practice is this of the Papists, to harden sinners hearts thus, as if some sins were of such a small guilt, and of such a venial nature, as if Hell were a place of too great torment for them; but we say as Paul in another case, Nay, O man, who art thou that repliest against God? Doth not this word say, that death is the wages of sin, Rom. 6. ult. of sin, as 'tis sin, and by death there is meant, that which is in opposition to eternal life. But now, this Freedom makes innumerable damnable sins not to damn; would you not count it a wonderful thing, if there should be such a thing as were able to quench unquenchable fire? Why this Freedom does it, for those that have it; it puts cut the Fire of Hell to them. Beloved, if you would imagine that one that hath this Freedom were to walk in the flames of Hell, they would not hurt him, they would all part, and give way, as who should say, this is one that we must not fasten upon; as the Children of Israel passed through the Red-Sea, that dreadful gulf; and all the waters fell back as if they were frighted at them; why, they were the people, who were under God's redeeming love, therefore they were not drowned, no, not so much as wetted. So if those who have obtained, through faith, a part in this Freedom, were to pass to Heaven through Hell, it would be with them, as it were with the three Children, when they were cast into the burning fiery furnance, Dan. 3. 28, 29.  
3. That the highest mercy should be reconciled to the strictest justice. It would have posed any but a God to tell what to say to this, which way to show the greatest severity against sin, and yet to show the greatest mercy to the sinner; but by this Freedom this is done. Mercy doth not fall out with Justice for being so terrible; and Justice doth not fall out with Mercy for being so favourable; but both are well pleased in what is done, and so well pleased with one another, that as David's expression is, they can kiss each other, as most intimate loving Friends. God's Attributes, as I may speak with reverence, did never seem to be so near a falling out, as when the Covenant of Works was broken by our first Parents. Mercy looked as if it would fain have pitied us; but Justice looked as if it would by no means let it; these two, they were (only by way of allusion to it) like the Twins in Rebekahs' Womb, that struggled together, Gen. 25. 22. And one did not prevail over the other, like two Armies when they fight, and one puts the other to the worst, and so gets the Victory; but a sweet peace and harmony was kept between them, by the intended Freedom that should be by Christ. Take notice by the way, what a dreadful breach sin made in our first Apostasy, in that it did not only make us to fall out with God, but also as much as lay in us, to give an occasion (if it had been possible) for God to fall out with himself, to set Attribute against Attribute, Mercy against Justice, and Justice against Mercy; but now by this Freedom all is quiet and well enough on both sides, as the Apostle saith, when he is speaking of it, in Gal. 3. 21. Is the law then against the promise? God forbidden.  
4. That one that hath but a little grace, should be looked upon as one that hath no sin. What a Wonder is this! you have not one Child of God, but is very ready to confess that he hath but a little grace; yea, you'll say that's their holy modesty and humilty; it may be 'tis not so indeed. I grant it is so in some, that they have much more of God and Christ in them, than they desire to speak of; and the more grace any one hath, the more apt, I think, they are to bewail their own vileness; and in this case we must not take every Child of God just at their word; but we may tell some of them, Come, blessed be God, you are better than you will acknowledge. But really beloved, there be some in Christ that have but a very little Grace; some I know they have, and they must have. It is inconsistent with being truly in Christ, to have no grace at all; but there are some of them that are but newborn Babes; their Grace is but like the bruised reed, and the smoking flax; they be for their Souls as Zacheus was for his Body, of whom 'tis said, that he was little of stature, Luk. 19 3. Now you may think, that certainly they who have so little Grace, must needs be counted by God to be persons that have a great deal of sin; but in respect of their justification by Christ, who hath made them free, it is not so. Observe 2 Cor. 7. 1. Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. As if he should say, Oh, Friends, you have a deal of filthiness yet to be got out of you, both as to your outward conversation, and as to your inward frame; and you are very imperfect and short in point of holiness and grace; and yet he had told them before, cap. 5. 21. that being in Christ, they were made, or reckoned and counted such as had no less a righteousness than the righteousness of God.  
5. That the eyes of one should be opened, that was born blind: this is such a Wonder that you read in Joh. 9 32. that since the World began, 'twas not heard that ever any man did it; but this is done in this Freedom; they who have it, were born blind, as blind as Moles, and so continued in respect of spiritual sight, till Christ had made them free; and then, as it is said of Saul, immediately there fell from their eyes, as it had been scales, and they received sight forthwith. This same Freedom by Christ, is that eye salve, which you read of Rev. 3. 18. If any hath but the eyes of his understanding anointed with it, it will make him see that he never saw, 'twill make him behold wondrous things out of God's law; things that he passed by, and took no more notice of, than a blind man doth of the beautifullest sight that ever was seen.  
6. That a man that is possessed by the Devil, should have the Devil cast out of him. Would you not count it a wonderful thing to see a man that had been possessed with the Devil, and he his now cast out? If any should tell you, when you are in the streets, There goes a man that a little while ago the Devil spoke in him, and dwelled in him as a man doth in his own house, where he counts himself at home; how would you look upon, and marvel to see such a man! Well, this Freedom is such a thing that it casts out Devils: Marry Magdalen that was brought into it, had seven Devils cast out of her: what is the heart of men by nature, but an habition of Devils? 'tis not an expression that at all deserves to be thought much on, to say, concerning wicked men, That the Devil is in them, the Scripture itself says so, Eph. 2. 2. and the Devil was in Judas, Satan entered into him; and where the Devil is, there he will be, he will keep his hold till this Freedom comes, and then let him look to himself; he shall be cast out, though he hath legions with him. 'Tis observable there in Luk. 10. how the seventy Disciples whom Christ had sent out to Preach this Freedom, returned with joy to see what work the Gospel made with the powers of darkness; Lord, say they, even the Devils are subject to us through thy name, vers. 17. And mark what Christ says again, vers. 18. I beheld Satan as lightning fall from Heaven. As if he should say, I foresaw this, when I sent you out, that it would be so; I knew that he would come down as swift as the lightning▪ Beloved, this Freedom makes sinners vomit up Devils where it comes; what a wonderful thing is this!  
7. That the dead should be raised; would you not Wonder to see a man raised from the dead? If so be that any of you should stand in a Churchyard, and while you are looking upon a grave, and think of the person that lies dead and buried there, and how many years ago it is since he died, and that now he were rotten and consumed; to see him come forth, and stand up, and live? Why now, such a marvellous work is done by this Freedom, it hath spiritually opened the graves of many thousand Souls, and blessed be God we are not without some such that live and walk amongst us at this day, and that are with us in this Congregation. Beloved, do but turn your eyes now, and look upon such a man, and such a woman that fears God, and you have this wonderful sight before you; concerning whom it may be said, as in Eph. 2. 1. And you hath he quickened, who were dead in trespasses and sins. By this Freedom God shows Wonders to the dead, the dead arise and praise him. Psal. 88 10, 11, 12. Wilt thou show wonders to the dead? shall the dead arise and praise thee? Selah. Shall thy lovingkindness be declared in the grave? or thy faithfulness in destruction? Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness? Why yes; God doth so in this case that I am upon. And therefore, if you that have any Relations, any Children, any Friends, that are for the condition of their Souls, stark dead, you cannot perceive the least motion or breathing in them towards God, or any thing that is good: Why 'tis true, indeed, if you be spiritually alive yourselves, you can't but do that which persons use to do for their Friends that are dead; you cannot but mourn for them, and in this sense you may, and you must do that which would be a great sin in another sense, you may pray for the dead, and you may be stirred up to it, by the consideration of the wonderful nature of this Freedom, that it is a thing that will put life into the dead. You may look upon a wicked Child or Relation, it may be so far gone in sin, that they are even past hope, as we use to do upon people when they are dead; oh, as long as they were alive, though very sick, yet while there's life there is hope, as we use to say; but when we see they are dead, than hope is gone. Yea, but as to this I am speaking of, how know you but Christ may come to the grave of that dead Soul, and raise it, as he did to Lazarus? So beloved, we that are Ministers of Christ, we preach of this Freedom to you, and as to divers of you we are afraid we preach to the dead: and one would think, Why then, what hope is there? were it not as good to give over? Oh no! Preach we must, for all this, in hope that you may live; we are sure that if God please to give you this Freedom, though you have it not yet, when it comes, it shall do Wonders in you, 'twill fetch you out of your graves. Our Preaching to sinners, 'tis like ezekiel's prophesying to the dry bones, cap. 37. God brought him and set him down in the midst of a Valley full of them, vers. 1, 2. and when he had been viewing them well, and seen what a sad Spectacle there was; now, Son of man, can these bones live, saith he? dost think 'tis possible that ever they should live? And he answered, O Lord God thou knowest. As if he should say, O Lord, that's with thee; who can resolve that, but thyself? verse. 3. Well, in vers. 4. Come, do thou prophesy upon them, saith God, and keep on prophesying, and see what I will do by it. Now, vers. 7. the Prophet prophesied as he was commanded. As if he should say, That I did, and that was all that I could do; but mark what wonderful success here was, see vers. 7, 8, 9, 10. and you read in vers. 10. that they lived, etc. The Lord bless our preaching, as he blessed Ezekiels prophesying here.  
8. That Death itself should be killed. Is not this a strange thing? You know what a kill thing Death is; you have heard of many, and seen many that have been slain by it, it is a killing all over the World: Whether you consider Death naturally or spiritually, what a great destroyer ' 'tis! But now, that there should be something that should cause Death itself to die; would not this be a wonder? why this Freedom doth it, it kills the bodily death by the Resurrection of the body; it kills the spiritual Death, by their being risen with Christ; it kills the eternal Death, by giving them eternal Life. You have two Verses in Joh. 11. 25, 26. that speak to this, says our Saviour there, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live; And whosoever liveth, and believeth in me, shall never die. See also 1 Cor. 15. 54, 55, 56, 57 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the law. But thanks be to God, which giveth us the victory, through our Lord Jesus Christ.  
9 That a man should be made able to do all things. Would you not Wonder to see a man that is so able? It may be you will not believe that there is any such man in the World: Nay, that if he could do all things, he would not be a man; and 'tis true, if you take [all things] in the largest sense; he cannot do all things that God can do; but he can do all things through God, that he hath to do, Phil. 4. 11. A true Christian is in some sense weak, and yet strong, as Paul saith, When I am weak, then am I strong, 2 Cor. 12. 10. And says our Saviour to the man that brought to him his Son possessed with a Devil, beseeching him to help him, Mark 9 23 If thou canst believe, all things are possible to him that believeth. As if he should say, Art thou got into Freedom? if so, there's nothing that thou hast to do, but thou mayst go through with it by faith in me. A man that hath this Freedom, and improves it as he should do, he can be poor, he can be rich, he can do, and he can suffer, he can live, and he can die, he can love his Enemies, he can gain by losses, he can prevail with God, etc.  
10. That a poor creature should come to know what thoughts God had of him before the World began, and what he intends to do with him to all eternity. Why many will be ready to say, how is it ever possible that such a thing should be? Why, now 'tis one of the Wonders of this Freedom, that by the having of it a man may come to know this; if you look backward from all eternity, he may be sure that God hath chosen him; if you look forward to all eternity, he may be sure that God will receive him into Glory. See how Paul speaks about this, 1 Thes. 5. 9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ. Many there be, who are in this Freedom, that are assured of this, and such as are in it, though they be not sure as yet of it, yet they are in the way to it.  
You see something of the Wonders of this Freedom; and now is it not an excellent Freedom also upon this account? I will only add this, That the Scripture holds forth to us, that God's wonderful works must have five Duties performed about them, and so must this wonderful Freedom. (1.) They must be talked of, Psal. 105. 2. So now, oh speak of this wonderful Freedom one to another, as you sit in the house, and as you walk by the way; declare what God hath done for his people by Jesus Christ. (2.) They must be considered, pondered upon, Joh. 37. 13. So this wonderful Freedom you must observe the Wonders in it, have deep and serious thoughts of it: Search into it by Meditation; Mysteries cannot be understood by a superficial looking upon them, but▪ they must be dived into. (3.) They must be remembered, Psal. 105. 4, 6. So take heed of forgetting this wonderful Freedom; 'tis a mercy never to be forgotten. (4.) God must be praised for them; yea, praised and praised again, Psal. 136. 1, 2, 3, 4. So highly bless God for this wonderful Freedom; see in two Psalms which are made about it, Psal. 72. and he closes up all with this; vers. 18. 19 Blessed be the Lord God, the God of Israel, who only doth wondrous things. And blessed be his glorious name for ever, and let the whole earth be filled with his glory. Amen and amen. And Psal. 98. read the whole Psalm. (5.) They must be believed, Psal. 78. 32. So you must believe this report about this wonderful Freedom; you must close with it by faith, you must not continue in your sins, as if all this were a lie that we tell about Salvation by Christ. I will end this Seventh thing of the Wonders of this Freedom, with that Scripture, Acts 13. 38, to 42. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiuness of sins. And by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses. Beware therefore, lest that come upon you which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you. Do you Wonder at the things you have heard? Oh! take heed that you don't Wonder and perish for want of believing of them.   

CHAP. XII.  
The Application of this fifth Branch of the Doctrine.  
AND now, is this Freedom of Christ such an excellent Freedom, as you have heard it is? Then I shall finish this fifth Branch, and so this whole Text with seven Uses.  
1. Of Information. 2. of Admiration. 3. of Lamentation. 4. of Examination. 5. of Expostulation. 6. of Exhortation. 7. of Consolation.  
Use I. Of Information. It informs of four things.  
1. That the remedy that is prepared for sinner's misery, is beyond all exception; their misery is their Bondage by sin, their remedy is Freedom by Christ, and 'tis beyond all exception, for 'tis excellent Freedom. The Lord Jesus cares not who looks upon his redeeming-work, 'tis done so well, it wants nothing to make it sufficient and all-sufficient for the ends and purposes to which it was intended: we are sure therefore, that if we can but use this sovereign Plaster as we ought, it will without question heal our wound. There is that in Christ, that will do our work; do but make trial, and you'll find 'tis true; for in this case trial is all in all. Christ desires to be put to the proof, whether he cannot do all things for a poor Soul that it hath need should be done for it. If you'll but venture your Souls, he will venture his Salvation; what would you desire more to manifest that a receipt for a disease is the best that can be got, than that every one that hath made use of it, should give their approving-testimony, that they have been cured by it: Now this is the witness, that all believers will give of Christ. If you should go up and down for their hands, they will be all ready to sign and seal to the great cures that they have by him, Isa. 53. 5. 'tis as it were the general voice of all that have made use of Christ; We are healed. Again, it informs us,  
2. That there is something that is much better than that which the men of the World do spend their time and thoughts about. The truth is, they follow this World, as if it were the best thing that ever was, or ever shall be. But, ah Sirs, you (whose life and labour is thus laid out) are mistaken. There is an excellent Freedom by Christ, that is better than all that you cark and care, and rap and rend for. Would I could but tell what to say to you, to bring you out of love with this World: you that are so much in love with it, What do you see or find in it, that you should set your hearts upon it? you run after that, and that runs from you, and that so fast, that some of you cannot overtake it for your lives. I may say, that the World looks upon some persons, as if it were afraid to come near them; they would fain lay hands upon it, and God wont let them; he bids the things of this World run away from them, and this surely is in much mercy to some, for God sees that if they should gain the World, they would lose their Souls; and if he bears a love to them, he had rather they should miss of Earth than Heaven. Well, but it may be God suffers some of you to overtake this World, you make such haste after it, and when you have got it, what have you got? I don't speak to lessen thankfulness for any of these outward mercies; but my drift is to set the World in its place, and this Freedom in its place; but what have you gotten? Why, I will cast it up for you, and the whole sum amounts to this, You have got that, that you must lose, all this getting 'tis in order to losing; you have it, but you cannot hold it; when you have got the World, you have got Vanity, you have got vexation of spirit, Eccl. 1. 2. and will you spend your whole time and thoughts for this? I will throw some Scripture-Water upon the Fire of this Love to the World, to see if it will put it out. Consider seriously these three Text, 1 Joh. 2. 15. Jam. 4. 4. Luk. 12. 20, 21. Again, this imforms us,  
3. That this Freedom by Christ is highly worth the pains that any Soul which hath it, hath taken to obtain it, or that any Soul is now taking to get it; oh, it will quit the cost, and bear the charges, for 'tis excellent Freedom. It is a great encouragement to a man to lay out his labour upon a thing, when he is sure he shall not lose his labour; convince him that he shall be a gainer, and a great gainer, and you have done enough to set him a work. If you had but told him of a probability, and a hope of advantage, you should have seen him stir; but if he can be sure that it will be a profitable business, he thinks long ere he is at it. Now I assure you, from the sure word of God, That take what pains you will to get this Freedom, it shall be like that seed, that was sown in the ground, it will be increased thirty, sixty, yea an hundredfold; you'll find it the best employment that ever you were about; there never was any Child of God that wished, Would I had not meddled with this Freedom by Christ, nor ever will; Christ scorns that any that trade with him, should be losers. As they shall not want for work, so they shall not want for wages. 'Tis true, he doth expect that they who will have his Freedom, should take great pains for it, but he will graciously reward their great pains with great gains. If they will fallen all that they have, to get the Pearl, they shall find that the Pearl, when they have it, is a Pearl of great price. I would put you in mind here of some Verses in the 2. and 3. chapters of Rev. which I would allude to; read cap. 2. 7. To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. Vers. 11. He that overcometh, shall not be hurt of the second death. Vers. 17. To him that overcometh, will I give to eat of the hiden manna, and will give him a white-stone, and in the stone a new name written, which no man knoweth saving be that receiveth it. And chap. 3. v. 5. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Vers. 12. Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Vers. 21. To him that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. That which I say to you from hence, is this: There are difficulties, and great difficulties, in the way of obtaining this Freedom, but will you not be daunted at them? but labour so as to overcome? will you resolve through the help of God, let there be what pain there will, I'll overcome them? Why then, you see how every verse that I have read to you, carries its gains with it. Again, this informs us,  
4. That the people of God are an excellent people; they must needs be so, for they are gotten into this excellent Freedom. This is the company, that no company in the World can compare with. I know that the people of God don't desire to commend or speak honourably of themselves. But beloved, I have here a very fair occasion to commend them to you; very like some of you, may have low and mean thoughts of them, and the rather, because you see them so contemptible in their outward appearance; it may be some of your  are better than theirs, and some of your estates are greater than theirs, and some of your food is finer than theirs, and some of your kindred may be richer than theirs: Well, I grant this may be true one way; but I am sure if you be out of Christ, 'tis false another way. Be you what you will in worldly respects, upon the account of the condition that this excellent Freedom hath brought them into, you that are out of Christ, never wore such  as they do, for they have put on the new man, the Lord Jesus Christ, and they go every day of the week in robes, see Rev. 7. 9, 13, 14, 15. And for Estate, that which you have in the World, is nothing to what they have in Christ, for they are heirs of God, and joint heirs with Christ, Rom. 8. 17. and the Promises are theirs, and the Kingdom of Heaven is theirs, and all things are theirs; and for food, you never in all your lives tasted any thing so sweet, as that which they feed upon; they eat of the bread which came down from God, they eat the flesh, and drink the blood of the Son of man; whose flesh is meat indeed, and whose blood is drink indeed: and for hindered, why all your carnal Relations are no better than beggars in comparison of them, that they are a kin to; Christ is not ashamed to call them brethren, Heb. 2. 11. And God is not ashamed to be called their God, cap. 11. 16. Obj. Why, then sure if they have all this excellency by their Freedom, their Freedom will make them proud. Ans. No beloved, for all this, they were never so humble, and never had such mean thoughts of themselves, as since they got into this Freedom; they never loathed themselves till now; they were more lifted up in their misery, than now they are in their excellency. Now they desire to give God all the Glory, and to take nothing to themselves but shame; though God hath made them great, yet they do not count themselves good, Rom. 7. 18.  
Use 2. Of Admiration. That ever such an excellent Freedom should be bestowed upon the Sons of men. There are two things in this that may raise our Admiration.  
1. That ever it should be given to men; that the Lord should pass by Angels with a purpose never to recover them when they were fallen, and that we should be those to whom he would send redemption. He might have let us all alone: Angels to perish, and mankind to perish; and if he would have saved any, he might have bid his Son go take the nature of Angels, and redeem the Devils, (but that it would not consist with his everlasting purpose) and have left Adam and all his posterity under the curse; but that he should pitch upon us, to be the subjects that should be capable of this Freedom, how is free Grace to be admired! that God should overlook those that stood nearer to him by their creation, than we did, to look upon us! The spirits of darkness are left in despair, while we are under hope; they and we were all miserable creatures by the fall, first of one, and then of the other; but their misery was irrecoverable, ours is a recoverable misery, 2 Tim. 2. 26. God hath an Election amongst us, but he hath none among the Devils; and therefore, the door of mercy is shut against them, never to be opened, 2 Pet. 2. 4. Judas vers. 6. Oh, how are we beholding to God, that he would reserve Mercy for us, when he reserves Wrath for the fallen Angels! there he made quick work; they fell into Condemnation, and God sealed up their Condemnation; there is not so much as a possibility that God will ever be reconciled to them; but with us he was willing to renew a better Covenant than that was which we broke; there is pity, and pardon, and peace for us in Christ. Now have not we cause to admire this, and to say, as Heb. 2. 6. What is man, that thou art mindful of him, and the son of man that thou visitest him?  
2. That not only men, but some of the worst of men, should have the benefit of this Freedom. I mean, not only a temporal benefit, for so all have; but the saving everlasting benefit of it. You read in the Scripture, of some of the very worst of men, that have been made free by Christ. When this Freedom came to them at first, it found some of them amongst the Thiefs, and others amongst the Drunkards, and others amongst the Whoremongers, and others amongst the Idolaters, as it did the Corinthians; and others amongst the Persecutors, and the Blasphemers, as it did Paul; and others amongst the Crucifiers of Christ, as it did the Jews; and have you not heard sometimes of some notorious sinner or other that became a new man, and through grace was afterwards as much for God, as before he was the for Devil? that to one's thinking was come even to the height of wickedness, and yet brought home? Beloved, God will have this Freedom by Christ, and the exceeding riches of it, glorified even in this World; and therefore he gives it sometimes to the very dregs of sinners. And who indeed is there of those, that have obtained a fellowship in this great Salvation, but hath cause to admire that ever it should be given to him? And to say, Oh! God had mercy upon a grievous sinner, when he had mercy upon me. It is certain that the lovingkindness of God in Jesus Christ, will be admired by every Soul, upon whom it lights; and such a one is ready to think, That never was there any sinner that did more need mercy, or less deserve it: and the Reason of this is, because where this Freedom comes, it works such a sense of ones vileness upon the heart, that though indeed there may in some respects be greater sinners than one's self; yet one cannot but look upon ones self as one of the greatest Wonders of Mercy that ever was, as Paul did, 1 Tim. 1. 15, 16. And when God shall have gathered all his Children to glory: Oh beloved, what a wonderful company there will be; I don't mean so much for multitude, though that will be innumerable, as to think what sinners these were, and especially, some of them. Oh! the stories that might be told of them in Heaven, to raise matter of everlasting Admiration, that one who had been formerly such a grievous sinner on Earth, should prove notwithstanding a glorious Saint in Heaven. Oh wonderful!  
Use 3. Is this Freedom by Christ such an excellent Freedom? then here is something for. Lamentation and Mourning: Beloved, we have often through God's Mercy met together: Oh! that we could now mourn together. And you that cannot weep with your eyes, oh, that you would mourn in your hearts. Why, but you may say, What is there here to mouth for? This excellent Freedom is cause of rejoicing? Yea indeed, so 'tis, ●is glad tidings of great joy, if all things about it were well with us; but alas, the Lord knows they are not. I pray therefore, consider four things, for the piercing of your hearts in this Use of Lamentation.  
1. That ever we should be the cause of putting▪ the Lord Jesus Christ, who purchased this Freedom for us, to so much pain and grief, as he underwent in the doing of it. Oh! what bitter mourning should we make for our sins, that laid such a load upon Christ; that we could never have had this excellent Freedom, if he had not suffered beyond expression. We may say, those of us that are made free by Christ, he hath put us into a good condition; but oh, into what a bad condition did our sins put him! he hath brought us joy, but we brought him sorrow; he hath brought us rest, but we brought him travel of Soul; he hath brought us life, but we brought him death; he hath brought us blessing, but we brought him a curse; he helped us to a great deal of Mercy, but we helped him to a great deal of misery: in respect of his sufferings he was the miserablest man that ever lived. Now friends, this was your sins, and my sins, that brought him to this, that made Jesus Christ to have a very Hell upon Earth; and shall we not mourn for this? Oh! that the Lord would perform that promise to us this day, Zech. 12. 10. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, a spirit of grace and of supplications, and they shall look upon him whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him as one that is in bitterness for his first born.  
2. That God hath no more Glory from us, for all this grace that he hath bestowed upon us. This Freedom is actually given to some of us; and those Scriptures through the tender Mercy of God may be applied, I doubt not, to some of you, Col. 1. 21. Gal. 4. 13. Eph. 2. 13, 19 But will you not say yourselves, (I know you will) that you do fall exceeding short of such a walking, as this excellent Freedom engages you to? Beloved, I am glad to see any of you that are in Christ, so good; but truly, the best of us have cause to mourn that we are no better. Oh, what a people should we be, for whom the Lord Jesus Christ laid down his precious Life, and shed his precious Blood! You do God some Service, blessed be his Name; but should you not do him more? You bring forth some fruit, but should you not bring forth more? 'Tis not enough for you to be gracious, but you should be zealous. Christ, as I may so speak, hoped you would, when he gave you this Freedom, see Tit. 2. 14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.  
3. That so many are gone to Hell for refusing this excellent Freedom. Oh, what a sad thing 'tis to think how many Souls have perished for want of closing with Christ! 'Tis true, they had other sins, but whatever other sins they had, they would have been forgiven, if they had not neglected this great Salvation; that made them that they could not escape. As the receiving of this Freedom by Faith, hath been the Salvation of many; so the refusing of it by unbelief, hath been the Damnation of more; though poor wretches, they are not here to be told of it, because they are now gone to their own place. Oh! the price that they had once in their hands, but now they have lost it for ever, and it may be some of these might be your Friends and Relations, the Wives of your own bosoms, and the Children of your own bodies. Well, if they were, they are perished without hope, there's no fetching them back again: you may perhaps mourn to think what is become of them, but now they are past recovery; your prayers can do them no good, and your tears can do them no good, and now you must labour to rest satisfied with this, that the Will of the Lord is done, and that he is glorified, though it be in their eternal destruction.  
4. That so many sinners, though they are yet on Earth, will shortly be in Hell too, for the same sin: For alas! how many be there of those who are yet alive, that are making light of Christ, and of this excellent Freedom, and many of them will go on to do so, to their dying day, and so come to the same pass to which the unrepenting sinners before them have brought themselves. The generations of Christ refusers is not all gone; they that were in the ages that are past, are swept and snatch away; but there are others that stand up in their room; there's a succession of these ungodly hard-hearted sinners, that though we offer Christ and Salvation to them, and beseech them as for our lives to be reconciled to God, yet they go on, and 'tis to be feared will go on in the broad way that leadeth to Destruction. 'Twas a sad word that Christ spoke to them, in Joh. 5. 40. Ye will not come to me that ye might have life. Mark, he doth not say, you do not come; but he delivers it in a kind of hopeless expression, you will not come. As if he should say, I see some of you are of that temper, that as you are, you will be; you are in your sins, and you will be in your sins: let them that hear me, mark it concerning you, if you do not die out of me. I pray God it be not so with some of you that are here. Really Sirs, 'tis matter of mourning to see how some of you trifle in the things of your Souls; would it not grieve one's heart to think that some of you that have attended upon all this that hath been preached upon this Text, should yet look after a Christ no more than you do? I am this day to finish this work, and I am afraid of divers of you, that this Text will leave you as dead as it found you. Well, the Lord be witness between you and me, whether I have not set Life and Death before you, and whether if you perish, it be for want of being sufficiently told of the misery of your Bondage of sin, or of the excellency of the Freedom by Christ. Beloved, 'twill be a sad thing, when such a Text as this is done, to leave any of you undone.  
Use 4. Of Examination. You have heard much of this excellent Freedom: put this question home to yourselves, every one of you, Am I got out of prison yet? How shall I know that, you'll say? Ans. Take it in three things.  
1. If a man be got out of Prison, he hath made his peace with those that cast him in; suppose it be for debt that one hath been laid up, and you see him afterwards out of prison, and you ask him, why, you were a prisoner, how got you out? Why, says he, I have compounded with my Creditors, I have made my peace, or I have got an able surety to be bound for me. So Sirs, have you made your peace with God, for your great debt of sin? Have you got Jesus Christ to stand bound for you? Why then, you are no longer Prisoners; but if you have not peace with God through Christ, you are in Prison still, for the condition of your Souls, see Zech. 9 11. As for thee also, by the blood of thy covenant, I have set forth thy prisoners out of the pit, wherein is no water. God sends forth none out of Prison, but by the Blood of that Conant which Christ hath made with God, on the behalf of the Prisoner that he will pay the debt for him.  
2. Another sign that a man is got out of Prison, is, That he bears a great love to him that freed him: If one comes and sees him lie there in a sad condition, and hath compassion upon him; Well, saith he, I'll procure your Freedom for you; I'll undertake it; he will have a great respect for that person, to be sure, when he hath done it. Oh! saith he, if it had not been for this Friend, I had perished; I have reason to make much of him. Sirs, if you don't prize Christ, you are in Prison still; you have not his Freedom, if he hath not your best Love, Col. 1. 13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. Mark how those words, his dear Son, are brought in with the mention of this Freedom; and I look upon them as to be understood, not only in reference to his Father, but also those who are freed by him; As if he should say, Dear to his Father, and dear to us too.  
3. If a man be got out of Prison or Bondage, he is afraid▪ to go thither again; he thinks what a sad condition he had when he was there, and he desires he may not come there again: so do you fear and watch, lest any sin bring you into Bondage again. Is there no lust, that you would be any longer a servant to? Do you dread the thoughts of holding secret correspodence with any false way? Why then you are made free. You may say, as 'tis in Psal. 124. 7. Our soul is escaped as a bird out of the snare of the fouler; the snare is broken, and we are escaped. If you be not made free by Christ, you will have a darling sin.  
Use 5. Of Expostulation. And that with such as are not made free by Christ: And here, though I shall speak but few words, yet I wish they may be piercing. What mean you, that you don't accept of Christ's excellent Freedom? 'Tis to be had, and you want it, and you'll be eternally lost without it, and yet you abide in your Bondage; the sins you had, you have still; the sloth that was in you, is in you still. I dont perceive some of you stir a jot towards the New-birth: I have been endeavouring upon this Text, to hale you to Christ, and yet you hang back. Why Sirs, for the Lords sake, what do you mean? I thought that if any Scripture in the Bible would have won you, this and that which hath been said upon it, would have done it. And now after I have delivered all this message from God to you; will you not here? I must needs here put you in mind of the Prophet's words to David; what he said to him, when he had delivered God's message to him, that I say to you, 2 Sam. 24. 13. Now advise, and see what an answer I shall return to him that sent me. You have heard what I have said from Christ to you; now let me hear what I shall say from you to Christ; I must go back to him for a new message (now I have done with this subject); But what, Sirs, shall I answer him, when he asks me what is become of the old; You preached a great while about Freedom that I had to give sinners, how did it speed with your hearers? I should be glad with all my heart, that I might be able to say to Christ of this Text, as they did of the Talents, see Luk. 19 15, 16, 18. Lord, thy pound hath gained ten pounds, saith one, five pounds, saith another. So that my Text that I have been a trading with for God amongst you, had gained ten Souls, or five Souls, or one Soul, rather than nothing. Well, but what shall I say to him that sent me? I must go to reckon with him for this Text, and as near as I can, I must give him a faithful account, and that is, that I don't hear of one that is converted by all these Sermons; not a Man or Woman of you that were out of Christ when I began them, have been with me, to bring me this joyful news, that this Text hath been the word of Life and Power to you. If any such mercy hath been showed to you, 'tis between God and yourselves: but if it be so indeed, methinks you should easily conclude, Certainly, God's beginning to work upon me, under such a man's Ministry, must needs be welcome news to him: and therefore, I'll go to him, and tell him what God hath done for my Soul: And Friends, I long to see some of you to come to my house upon such an errand. I know my labour hath not been in vain, (in speaking of this Freedom) to them here, who are in Christ Jesus; but God hath given them many a sweet refreshment in the hearing of it; and if there should be none that are brought in, yet, blessed be God, that there are some that are built up. But oh Sirs, what will become of you, that have neither gotten, nor are getting this Freedom? Why don't you consider before it be too late, under what Offers of Grace you live; what heartrending thoughts do you think you shall have a little while hence, when you shall look back upon the opportunities you have lost, without hope of having any more? Will it not be an heavy charge against you, that you have despised a precious Christ, and lost a precious Soul? If you believe that you are sinners, what's the reason that you don't regard a Saviour? Is Christ beholding to you, to accept of his Salvation? or are you beholding to him, that he is so willing you should have it? If you could be contented to live in your sins all your days, can you be contented to suffer for them to all eternity? I tell you, Hell is ready for you, if you will not repent and believe the Gospel; and the more calls you have now, the more Torments you'll have there? Is it fit that such sinful Worms as you are, should take upon you to tell Christ that you want have him? And do you think that he doth not observe your unkindness, and frowardness to him, though for the present he lets you alone? If you have no love for Christ, have you none for yourselves? Will this World last always, that you provide no better for another? Do you think that Christ cannot tell what to do with his mercy, because he offers it to you? And now I have blown the Trumpet, and given you warning, because I see the Sword is a coming, now read Ezek. 33. the nine first Verses.  
Use. 6. Of Exhortation. Take it amongst you in three things, briefly.  
1. Bless the Lord, that you live under the Ministration of such an excellent Freedom. Oh Sirs, think what a mercy you have, and be thankful. How many be there that want what you enjoy! God hath made the way to Heaven plain before you: You may see by the light that shines amongst you, how fain, he would have you saved. You may read those words as your own Princiledge, Luke 1. 78, 79. Through the tender mercy of God, the dayspring from on high hath visited us; To give light to them that sit in darkness, and in the shadow of death; to guide our feet into the way of peace. God might have left you, as he hath many, without the means of Grace; your feet might have stumbled upon the dark Mountains; you might have gone all your lives, and not have heard so much of Christ, as you have heard from this one Text. Oh! that now you could be praising God for his goodness to your Souls. I say no more to you but this, Unthankfulness for the Gospel, endangers the Gospel; they who done't look upon it, as a great mercy, are not like to have such a mercy long.  
2. If any of you be looking after Freedom for your Souls; or when ever it shall please God, that any of you shall, (which the Lord grant, may be quickly; for in this case delays are dangerous); be sure you look after Freedom indeed: take heed that you be not deceived with a Counterfeit, with the show and shadow of this Freedom, but that it be that very Freedom which Christ gives to believers. An hypocrite he thinks he hath this Freedom, but he is in Bondage still; you never have this true Freedom, till your hearts be right in the sight of God; Acts 8. compare vers. 21, 23. together. There be two great fears concerning persons that are out of Christ; the first, whether ever they will look after him at all, and then, if they do; whether it will be in Truth.  
3. Don't abuse this excellent Freedom, you that have it. You use to say, 'tis pity that good things should be abused. Now this Freedom by Christ, is not only a good thing, but an excellent thing; oh, don't abuse it then, and if you would not do so, ever remember that Exhortation which Paul gave the Thessalonians, which I also give to you, 1 Thess. 2. 12. That ye would walk worthily of God, who hath called you unto his kingdom and glory. I beseech you, don't deal unworthily with your Freedom, don't walk unbecomingly in it; adorn the Gospel now, with a Conversation in Christ; 'tis not for you to sin as others do; you must be holy; 'tis not for you to sleep as others do, you must watch and be sober; 'tis not for you to mind earthly things, and the foolish fashions of this Generation; For Christ gave himself for you, that he might deliver you from this present evil World; 'tis not for you to be carried away with errors in your Judgement, for the truth hath made you free; 'tis not for you to enslave your consciences to the wills of men, 'tis against your Freedom, 1 Cor. 7. 23. Thus in all things, 'tis your great duty to stand-fast in the liberty, wherewith Christ hath made you free, and not to be entangled again with the yoke of bondage.  
Use 7. Of Consolation, to you, who are made free by Christ. I have but two things to say to you by way of comfort.  
1. It is better with you now, than it is with any in the World besides yourselves. Is not that a comfort to you? I may say of you, in respect of others, as Solomon doth of the virtuous Woman, Thou excellest them all. I remember what Balaam said, when he looked upon the Children of Israel, whom God had redeemed, Numb. 23. 9, Lo, the people shall dwell alone, and shall not be reckoned among the nations, And then chap. 24. 5. How goodly are thy tents, O Jacob, and thy tabernacles. O Israel! As if he should say, Oh! what a company here is, in comparison of the rest of the World! Beloved, by this excellent Freedom, Christ hath made you high above all the glory of the World. Whereas before you were but as common stones: by this Freedom he hath turned you into Jewels, into a peculiar treasure to God. How can you read that Scripture without rejoicing, 1 Pet. 2. 9 Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people. Envy not the men of the World for their poor enjoyments; you are in a better condition than they are. God hath done more for the least of you, than he hath done for the greatest of them.  
2. As it is better with you now than it is with any in the World besides your selve●: so it shall be better with you shortly, than it is with any of yourselves. Now you are got beyond what others are; but a little while hence you'll be got beyond what yourselves are; and is not this matter of great comfort? you know what Paul saith, Phil. 1. 23. I desire to departed, and to be with Christ, which is far better. As if he should say, If I come but there once, I shall be gone a great way, beyond what I am now; and with this these redeemed one's have comforted themselves in the world, 1 Joh. 3. 2. and so do you. Your Freedom will ere long bring you to another place; it will hand you into Heaven: you are not brought out of Egypt, to die in the Wilderness (as those did, who believed not); but to enter into the rest that remaineth for the people of God; and whatever is here wanting to make you fully happy, shall there be received and enjoyed for ever; and therefore in the faith of this go on to wait (yet a little longer) for the Son of God from Heaven, whom he raised from the dead, even Jesus which delivered us from the Wrath to come. And so I have finished this famous Text, through the help which I have received from God, to whom through Christ, be given all the Glory. Amen.   
FINIS.