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Serm. and Tendency of his DoSlrine; and the* *- Testimony the Father bore of him, by his

XJr*sr*J miraculous Works? ver. 14 and 18; concerning his Departure out of the World, and the Reason of the Jews refusing to believe on him,, ver.. 21 and 23; concerning die manner of his Death, and the great Succeji wherewith the Gospel should afterward be propagated, ver- 28 j The E~ vangelist,. I fay, having at large recorded; these Discourses of our Saviour, proceeds, in the next place to relate the Eff'eSl these Discourses had upon- the People, ver. 3 o > As be /pake these Words* many believed on him: Namely,, Upon Jesus's foretelling several Things that were to happen to Himself and to the Nation of the Jewsr many that heard him were disposed to consider and compare what they had known and heard of him before; and being perftvaded that he was a Person sent from God, they declared that they would become his Disciples. But Jesiis, knowing who these Converts were, and that their Faith was not firm and well-grounded; and that with those new DHciplesmany also of the unbelieving Jews hypocritically joyned themselves, with intent

to to take some private Opportunity of Z/v-serm.

ling him; as appears from the following Ipart of the History: He faid unto them, {*r*r>* ven 31. .f ye continue in my Word, then are ye my Disciples indeed', If ye will be truly my Diseiples, ye must not only profess by a sudden perswasion to be convinced of the Truth of what I fay, but ye must so retain and steddily adhere to my Doctrine, as to conform your Lives and Practises thereto; If ye continue in my Word, then are ye my Disciples indeed. And then he adds in the Words of the Text; And ye shall know the Truth, and the Truth Jhall make you Free. The meaning is; And by such Practise, you will continually attain a more and more perfect Knowledge of the Truth; and That Knowledge will secure to you the greatest and most desirable Freedom i» the World.

Th A T by Truth in the New Testament\ is meant the general Doctrine of the Gospel revealed to us by Christ, I suppose needs not any particular Proof in this place. That continuing in the Practise of Christ's Commandments, and sincerely endeavouring to obey the Will of God, is B 2 one Se of the best and greatest Helps to en!- able a man to understand perfectly, the *SYK <srUfb and Reasonableness, the Necessity and Excellency of the Doctrine of the .Gospel; is also sufficiendy evident, without farther Explication at This Time. The only Difficulty in the Words of the Text, k the Sense of that latter part, And the Truth jloall make you Free. For what Relation there is between Truth in the Understanding and Liberty in the Actions, does not appear at first sight: And 'tis still in the reading of Scripture as great a Paradox to some Christians at This day, as it seemed to be to the Jews at the time when it was spoken j that it should be faid of such Persons as had never been Slaves, that the Truth should make them Free. The Explication is given by our Saviour in the Words following the Text; and yet given in such a manner, as not to appear but to those who read with Attention. For the Jews, when our Saviour had spoken these Words, The Truth shall make you Free, taking them: in the gross and literal Sense, replied, . ver. .33; We be Abrahams Seedwe have by. Descent a- natural Right to Freedomy. T*


were never in bondage to any man; HowSerm, Jayefl thou then, Te /ball be made Free? I. Upon This, our Lord opens to them the'-'"v^,J true Sense of the Words, ver. 34. Verily I fay unto you., Whosoever committeth Sin, is the Servant of Sin. Which is to &y: Ye fancy, because with respect to Bodily Service ye are not in bondage to any man, that therefore ye are really Free men. But forasmuch as to whomsoever men yield themselves Jervants to obey, his Servants they are to whom they obey; and of whomsoever a man is overcome, of the fame is he brought in bondage', therefore, so long as you continue in your Sins, you are as really Slaves, as any person that is in bondage to the severest Master; For there cannot be a greater Slave, than he who is under the Power and Dominion of unreasonable Lusts. This is the evident meaning of that expression; Whofo~ ever committeth Sin; not by inadvertency or surprize, not by mistake or sudden incursion, but deliberately and habitually, as was the Case of those sews our Saviour discoursed with; whosoever so committeth Si?7, is the Servant of Sin, And This will illustrate the meaning of that more difficult B 3 passage.

SjrM.pasiage, which follows immediately in the !- next words, ver. 35. And the Servant a0"V'NJ bideth not in the House for ever; but the Son abideth for ever: Is the Son therefore fiall make you Free, ye [hall be Free indeed. I know indeed, fays our Lord, that you esteem yourselves highly, upon your belonging to the Family and House of God, which was first set in order by Moset; and that upon this account you will claim to yourselves even That spiritual Freedom, whereof I am now speaking. But, let me assure you, neither is that Privilege you boast of, your being the peculiar people of God, sufficient of itself to give you real Freedom from the Dominion and Guilt of Sinj neither, if it could, was the Authority of Moses intended to continue always, but only for a Time, like that of a Servant, and to give place at length to the Authority of the Son, whose Government in God's house is to continue for ever. Wherefore the only means, by which you can preserve to yourselves the Privilege of God's peculiar Family, and obtain a perfect Freedom from the Slavery of Sin, is, that ye submit to the Authority of the Son who

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