right reason. So that, upon the whole matter, he came forth, not only the work of God's hands, but also the copy of his perfections; for in the image of God made he

man.

And, laftly, let us look upon man, not only as created, and brought into the world, with all these great advantages fuperadded to his being; but also, as depraved, and fallen from them; as an out-law, and a rebel, and one that could plead a title to nothing, but to the highest severities of a finrevenging justice. Yet even in this estate alfo, the boundless love of Chrift began to display it felf, and to fhew forth its effects towards a creature now become fo wretched, being not only not amiable, but highly odious.

And herein we see the afcent and progrefs of Chrift's love. For, if we confider man in fuch a loathfome and provoking condition, it was certainly love enough, that he was fpared, and permitted to enjoy a being. But then, not only to continue his being, but to adorn it with privilege, and from the number of fubjects to take him into the number of fervants, this was yet a greater love. P 4

But

But then farther, to advance him from a fervant to a friend; this is an instance of favour, above the rate of a created goodness, an act for none but the son of God, who came to do every thing by miracle, to love fupernaturally, and to pardon infinitely.

My text therefore declareth the engaging behaviour, and gracious condefcension of Chrift to his difciples, in owning them for his friends, who were more than fufficiently honoured by being his fervants. Henceforth (fays he) I call you not SERVANTS; for the Servant knoweth not what his lord doeth: But I have called you FRIENDS; for all things that I have heard of my Father, have I made known unto you,

The name of fervants of old was efteemed to imply a certain meannefs of mind, as well as lowness of condition; especially in those ages and places of the world, in which the condition of fervants was extremely different from what it is now amongst us; they being generally flaves, and fuch as were bought and fold for money, and confequently reckoned but amongst the other goods and

chattels

chattels of their master. It was for this reason, that Chrift thought fit, to wave the appellation of fervant here, as, according to the common use of it among the Jews (and, at that time most nations befides), importing these three qualifications, which being directly contrary to the spirit of christianity, were by no means to be allowed in any Christ's disciples.

of

The first whereof is that here mentioned in my text, namely, an utter unacquaintance with his master's defigns; in these words, the fervant knoweth not what his lord doeth. It was not ufual to make their fervants their counsellors; they were to know nothing but their mafters commands; and in these alfo, not to know the reason of them.

And they were to be kept at a distance, not only from their mafters counfels; but alfo for the most part from their prefence likewife.

But the voice of Chrift in his gospel is, Come to me, all ye that are weary and are heavy laden. The condition of a servant carries him off to a distance; but the gospel speaks nothing but allurement and invitation. The law concerning masters, bids

the

the fervant go, and he goeth; but the gofpel fays to every believer, come, and he cometh.

Secondly, The name of a fervant in those times did import, a flavish and degenerous awe of mind; as it is in the epifle to the Romans, God hath not given us the Spirit of bondage again to FEAR. He who ferves, hath ftill the low and ignoble restraints of dread upon his fpirit; which in business, and even in the midft of action, cramps and ties up his activity.

Thirdly, The appellation of fervant did import, a mercenary temper and difpofition; and did denote fuch a one, as made his reward both the fole motive and measure of his obedience: one, who neither loved the thing commanded, nor the person commanding it; but was wholly and only intent upon his own advantage.

These were reckoned generally to be the infeparable qualities of fervants in those days; which, no doubt, were the caufe, why our Saviour would not treat his difciples, whom he defigned to be of a quite contrary difpofition,-with this appellation.

I PROCEED therefore now to fhew, what is included, in that great character and privilege, which he was pleafed to vouchsafe both to them, and to all believers, in calling and accounting them his friends.

And it includes in it these things following:

I. FREEDOM of access. Houfe, and heart, and all are open for the reception of a friend. The entrance is not befet with folemn excufes, and lingring delays; but the paffage is eafy, and free from all obftruction, and not only admits, but even invites the comer.

It is true, the vast distance, that fin had put between the offending creature, and the offended creator, required the help of fome great umpire, and interceffor, to open him a new way of accefs to God; and this, Chrift did for us as mediator. But we read of no mediator to bring us to Chrift; for tho', being God by nature, he dwelleth in the height of majefty, and the inacceffible glories of the godhead; yet to keep off all ftrangenefs, between himself and the fons of men, he hath condefcended to a relation and kindred with us, he hath cloathed him

felf