made the servants of God, and called to a freedom from sin, in a thorough reformation. We are no longer to be the servants of sin, but of God;' and being now' made free from sin, and become the servants of God,' we are 'to have our fruit unto holiness, that the end may be everlasting life.' Although we are free, we are to remember, that our freedom is only that of creatures and subordinate beings. We are to look upon ourselves as free indeed, yet not so as to use our liberty for a cloak of maliciousness; but as the servants of God,' as still dependent on him, who cannot look on iniquity without indignation. We have been called, it is true, unto liberty; only we are not to use our liberty for an occasion to the flesh; for whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.' Our Christian liberty is so far from rendering obedience needless, or countenancing sin, that it puts us under infinitely stronger obligations to holiness, than we were before, and that in order to preserve us free; for what is our freedom, but a freedom from the slavery of sin? We are to know, that, if we sin wilfully, after that we have received the knowledge of the truth' (that truth, which my text says should make us free from sin) 'there remaineth no more sacrifice for sins, but a certain looking for of judgment and fiery indignation. He that despised Moses' law died without mercy. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing; and hath done despite unto the Spirit of grace?'

Although our liberty is the highest excellence our nature, in its best state, or utmost improvement, can boast of; yet we are never to forget, that we owe all our sin and misery to an abuse of this excellence. We are, therefore, with all possible diligence, to guard against new instances of a like misapplication, now that the restoration of our liberty hath cost so much. And this we are to do the rather, on account of that too natural ambition, which is ever prompting us to wish for greater degrees of liberty, without teaching us to pursue it through the purification of our nature; but, on the contrary, tempting us to extend it, with a

view to the gratification of our pride and other lawless passions, with impunity. This is that dangerous lust of liberty, or rather licence, to which we owe the present dissolute cry for freedom of thought and action. There are many who can brook no restraint, although it is ever so apparently necessary to the recovery or preservation of their true liberty. The winds of their doctrines, or opinions, must for a time, have leave to blow which way they will, and as high as they please, that the waves of their passions may toss and swell. The Divine wisdom, which hath taught us to think more soberly of liberty, tells us, that these men while they promise themselves, and such as listen to them, 'liberty, are themselves the servants or slaves of sin.' Although we claim the privilege of thinking freely, as well as them, yet we do it with due deference and submission to God's infinitely better judgment, and are ready to employ his word, his sacraments, and other spiritual' weapons of our warfare,' in 'casting down' our own vain imaginations,' or reasonings, and every high thing that exalteth itself against the knowledge of God, and in bringing into captivity every thought to the obedience of Christ.' Such is our free-thinking, free and unlimited, but by the rules of reason, as to every thing not prejudged by God; but as to such things as he hath pronounced on, absolutely determined by his sentence; and yet not the less free for this; for surely he who thinks freely must think justly, that infinite wisdom cannot err, and that human reason may. And as we thus submit our thoughts, so we make a like voluntary tender of actions, looking only for such a liberty as is consistent with duty, that God's commandments and our freedom may both have scope. Nay, we think, we cannot act freely, if we do not obey his injunctions; for, as we think with David on this subject, so, as far as in us lies, we resolve with him,' to walk at liberty; because we seek the precepts of God,' the due observation whereof being necessary to free us from the tyranny of sin, and consequently the most powerful ally of that liberty we aspire to. And whereas, on the other hand, no heart is fit for a thorough active service of God, but such as is free, disengaged, and greatly resolved, so we beseech him to dilate and enlarge our hearts, that we may run the way of his commandments. Thus it is, that we, as Christians, judge of that

liberty our religion confers on us, and endeavour to improve it.

To recapitulate and apply what hath been said, give me leave to conclude with an observation or two. In the first place, to be hindered from doing such things as may hurt ourselves is, in no sense or propriety, an encroachment on our liberty; for no one thinks his liberty infringed by being debarred of that which he does not desire; and no one desires that which will do him more harm than good, in which case it is said to hurt him on the whole, provided he foresees the overplus of evil it threatens him with. And even when he does not, if he is convinced the authority that forbids it does, he will think it no detriment to his liberty to have an evil prevented, wherein, as he did not foresee it, he might have involved himself.

In the next place, to be enjoined that which is good for us, is no diminution of our liberty, whether we be sensible of its expediency or not; for if we are, then the commandment, falling in with our judgment and desire, can be no encroachment on the freedom of our will. And when we are not sensible the commandment enjoins that which is beneficial to us; I mean, when we know not this of ourselves; we may be convinced of it by our knowledge of his equity and goodness, who imposes it; which brings it under the same rule with a commandment, the tendency whereof we know of ourselves to be beneficial.

Now, we are neither to act like a conceited child, who refuses what his parent desires him to take, because he does not see the good of it; nor like a froward one, who refuses what he knows is good, and actually desires, merely because he is bid to take it, out of a notion, that it is slavish to have what we know to be good imposed on us by authority. If the law is general, although it may be intended principally, or only, for the weak and wicked; yet he who is otherwise cannot think it slavish to conform, because he sees its general use.

We can have hardly a temptation to think our liberty curtailed by any of the injunctions laid on us by revealed religion, but what may arise from our ignorance of the connexion between the injunction and our happiness. But if we have reason to believe the former is the will of God, our

suspicions, as to that connexion, must be wholly groundless. We know so little of natural connexions, that there are but few cases wherein we can safely say, this can or cannot, be the cause of that. But as all the powers of nature are known to God, and as he can supernaturally annex his graces or assistances to what means he pleases, we may be sure all means of his appointment must be efficacious, though we do not, cannot, see how. Fasting is in itself a thing morally indifferent; but if God should enjoin it, and we by experience should find it, when religiously practised, exceedingly conducive to the reduction of our inordinate affections, and to the ardour of our devotions, we ought to think it equally conducive to our liberty, on the supposition that a heart warm only to God, enjoys the highest freedom, though we cannot see, how effects so purely spiritual are produced by a cause altogether corporeal. In like manner, the being sprinkled with water, or the receiving of bread and wine, are things perfectly indifferent in themselves, as to our souls; yet may be so applied to religious purposes, and so connected with God's grace, as to produce by methods wholly inconceivable to us, such happy effects as it would be high presumption in us to hope for, without the promise and appointment of God.

Whom now, or what are we to obey; for obey we must, as we neither are, nor ever can be, absolutely independent? Shall we, in order to be free, associate with the libertine, who flies to infidel haranguers, as he does to lewd women; and to irreligious books, as he does to a bottle; who goes a whoring after loose principles, and fuddles his understanding with the sweet poison of unbelief; who thinks it freedom to wallow in stupidity and corruption, as long as an insensible conscience can give countenance to his gaiety? What, in the name of common sense, is liberty, if this is not slavery? Does liberty consist in a total subversion or extinction of reason? Is it an irretrievable servitude to lust and passion? If it is, then the worst man is always the most free; and he only is at liberty, who ought to lie for ever in chains. Let us not if we have any affection for liberty, join ourselves to such a slavish crew. Let us not be frightened at the name of government; nor, because passion and appetite have in themselves no tincture of order or government, imagine we

shall be free under their influence. Although such masters cannot rule, they can conquer, they can captivate, they can torture and oppress. Any one of them, if indulged to an excess, will turn a tyrant; that is, a governor, without a rule to govern by.

Since we

But why

No: let us voluntarily give the reins to him who made us, because we know he is gracious; or, at least, prudently, as men who have a just apprehension of his power. Him we must either obey for his goodness, or fear for his indignation. Our subjection to him depends not on our will; but our obedience he leaves to our own free election. 'must be subject, ought we not also to obey?' should we deduce our duty from our subjection? Is it not perfect freedom to serve him? Is it not joy and rapture to please him? Are we so mean-spirited as to stoop to the service of the creature, who were born for that of the Creator; or so stupid as to call this slavery, and that freedom? We only want a little grandeur of soul to fill us with disdain for the pitiful masters, that may have hitherto usurped a dominion over us, and with a just indignation at ourselves for having meanly crouched to a servitude, every way infamous and shameful. This will be sufficient to make us shake off the despicable yoke. If to this we add a little true ambition, it will teach us to look upward, and aim our services at an object, infinitely amiable and excellent, infinitely great and glorious; whom to serve is not only liberty, but honour and grandeur. And, for our encouragement, there is no master, whom it will be so much in our power to please, if inclination be not wanting; because 'his yoke is easy, and his burden light;' because he loves us,' and because he hath promised to assist us.

Let us, therefore, humbly apply to him for the aids of his Holy Spirit, that, strengthened by his all-powerful grace, we may be delivered from the slavery of sin, and raised to the service of him, who is the Lord of lords, and the King of kings, the only eternal and adorable God; to whom be all service and duty, all might, majesty, dignity, and dominion, now, and for evermore. Amen.