Sermons Volume 4, Sermons on Titus · Sermon 20
SERMON XX.
TITUS II.14.
—That he might redeem us from all Iniquity, &c.
I Come to handle the second Incouragement, namely, that which is taken from the Merit of Christ's Death: And therein,
(1.) Here is Christ's Act, he gave himself for us, to be an Expiatory Sacrifice and Ransom for Souls.
(2.) I come to the second Branch, and that is Christ's Aim, He gave himself: but why? To redeem us from all Iniquity, &c. Here is the Privative and Positive Part of this Deliverance; first Redemption, then Sanctification.
The Privative Part we must first take notice of, and that is Redemption, a Phrase which the Apostle useth here to enforce us to a Denial of Ungodliness and worldly Lusts.
Here I shall first handle the Nature of Redemption in General; and then particularly shew how we are redeemed from Iniquity.
I. For the Nature of Redemption: It is the great Gospel-Privilege, and therefore needs to be explained.
To redeem another, it signifies to free them from any Distress, especially from Captivity and Bondage. The Word will be best explained with respect to the Customs and the Figures of the Law of Moses, for certainly from thence it was taken. Now under the Law there was a two-fold Redemption; such as was immediately made to God, or else to Man.
1. To God. I observe that there was a kind of Ransom that every Man was to give for his Soul; Exod. 30.12, 13, 14, 15. When thou takest the Sum of the Children of Israel after their Number, then they shall give every Man a Ransom for his Soul unto the Lord, when thou numbrest them; that there be no Plague amongst them, when thou numbrest them. This they shall give, every one that passeth among them that are numbred, half a Shekel after the Shekel of the Sanctuary; an half Shekel shall be the Offering of the Lord. Every one that passeth among them that are numbred from twenty Years old and upward, shall give an Offering to the Lord. The Rich shall not give more, and the Poor shall not give less than half a Shekel, when they give an Offering unto the Lord, to make an Atonement for your Souls. Whenever they were numbred by Head and by Pole, that the Plague might not break out among them, they were to give a Ransom for their Souls; which shewed that all our Souls were forfeited by Sin to God, and it was in God's Power to take them when he pleased; therefore every Man was to give this Acknowledgment. And some conceive the Plague which fell out in David's time for numbring the People, was for want of giving this Ransom to God. Now the Poor and Rich were both to give equally the same Ransom, the Poor to give no less, and the Rich no more, viz. half a Shekel, to shew that all Souls before God are equal, the Debt was equal, and that the Price of Christ's Blood was equal. We were all forfeited to God, but all the Elect have an Interest in the same Redeemer: This will somewhat explain the Mystery.
2. In that Law there was another Redemption that was to be made to Man; and so there was a two-fold Redemption figured in the Legal Dispensation.
(1.) There was a Redemption of the Inheritance, or of the Person of the Brother that was waxen poor, and so through Poverty had sold himself, or sold his Land; Levit. 25.25. If thy Brother be waxen poor, and hath sold away some of his Possession; and if any of his Kin come to redeem it, then shall he redeem that which his Brother sold. And ver. 47, 48. And if a Sojourner or Stranger wax rich by thee, and thy Brother that dwelleth by thee wax poor, and sell himself unto the Stranger or Sojourner by thee, or to the Stock of the Strangers Family. After that he is sold, he may be redeemed again, one of his Brethren may redeem him. The Goel, or the next of Kin was to redeem both the Land and Person so sold. All this noteth our State by Nature, we forfeited our Inheritance, and sold our selves to work Iniquity; there was a voluntary Forfeiture on our Part; and we could not redeem our selves, for we were waxen poor: And when we had sold our selves, all of the Kindred were altogether waxen poor, and could not redeem us; Psal. 49.7, 8. None of them can by any means redeem his Brother, nor give to God a Ransom for him: For the Redemption of their Soul is precious, and it ceaseth for ever. Therefore Jesus Christ comes from Heaven, and takes Flesh, that he might be of our Blood and Kin, and so jure Propinguitatis; as being next of Blood, he had a Right to redeem and help us, when we had forfeited our selves, and were become Slaves and Vassals of Sin and Satan.
(2.) There was the Redemption of Captives. I confess I do not find express mention in the Law of this kind of Redemption, though some Types of this Captivity there were, and therefore here we must allude to the Customs of all Nations: Therefore I shall shew;
First; To whom we were Captives.
Secondly; The manner of redeeming Captives both among the Jews and all Nations.
First; To whom we were Captives: to God, to Satan, to Sin.
1. To God. We were the Prisoners of his Justice and Wrath, and therefore called Prisoners in the Pit, in which there is no Water, Zech. 9.11. It is a Description of our natural Bondage. In our Original State we were God's Creatures, but in our degenerate and fallen Estate we are God's Prisoners.
2. We were Captives to Satan, as God's Executioner, given up to his Power, that he might blind, harden and lead us to all manner of Sin by a just Tradition; 2 Tim. 2.26. That they may recover themselves out of the Snare of the Devil, who are taken captive by him at his Will. Natural Men are at the Will of another; as Christ told Peter, John 21.18. Another shall gird thee, and carry thee whither thou wouldst not. So Satan leads and carries us up and down, but it is there where we would our selves be; we consent to this Bondage, and are acted by the Spirit of the Devil, and are at his beck. Nay, that is not all, but we are also given up Captives to Satan, that we might be tormented by him; therefore he is said to have the Power of Death, Heb. 2.14. The Devil, as God's Executioner, hath a great Power over carnal Men, to stir up Bondage and Fear, and Horrors of Wrath, and to take them away to Torment, though not as he will, but as God willeth. Satan is our Keeper, as God is our Judg; and Conscience which was made to be God's Deputy, is as it were Satan's Under-keeper, stirs up Fear, and holds us in Chains of Darkness.
3. We are Captives to Sin. Every natural Man is a Slave to his own Lusts; Tit. 3.3. Serving divers Lusts and Pleasures. Man in his natural State is a Slave to his own Affections. For the explaining of which let me tell you, while Man was in his Original State and Condition, his Actions were to be thus governed, the Understanding and Conscience were to prescribe to the Will, and the Will according to right Reason and Conscience was to stir up the Affections; and the Affections according to the Counsel and Command of the Will were to move the Spirits and the Members of the Body: This was the Order setled in Man's Nature before the Fall. But now by Corruption there is a woful Change and Disorder, and the Head is where the Feet should be; the bodily Spirits move the Affections, the Law in the Members prescribes many times to the Law of the Mind; carnal Pleasures move the Affections, and the Affections carry away the Will by Violence; and the corrupt Bent of the Will blinds the Understanding, and so Man is led headlong to his own Destruction; and therefore the Apostle saith, that carnal Men are sold under Sin; Rom. 7.14. I am carnal, sold under Sin. As Captives in War were sold to be Drudges to those that bought them; so Man by Nature is sold to be a Drudg to his own Lusts, and to be at the Beck of every carnal and unclean Suggestion. Here is the Captivity of Man by Nature, there is the Judg, and that is God, to whose Wrath we are subject; there is the Prison, that is Hell; there is the Keeper of the Prison, that's Satan; and there are the Ropes and Chains by which we are bound, and they are partly our Sins; Prov. 5.22. His own Iniquities shall take the Wicked himself, and he shall be holden with the Cords of his Sins: And partly the Terrors of Conscience, for the Devils are said to be reserved in everlasting Chains under Darkness, unto the Iudgment of the great Day, Jude 6. which signifies the Horror that is upon the damned Spirits, expecting more Judgment from the Wrath of the Lord, and at the Judgment of the Great Day. The Devils that are most sensible of their Estate, as being actually in Torment, are said to be held in those Chains of Darkness; and we as their Fellow-Prisoners are held in the same Chains, though in the time of God's Patience we do not feel it.
Secondly; Let us come to the way of redeeming these Captives. Among the Nations there's a four-fold way of redeeming Captives; either gratuitâ manumissione, by free Deliverance; or else Permutatione, by way of Exchange; or else violentâ ablatione, by way of Force and Arms; or else soluto lutro, by paying the Price or Ransom. The two last are most proper to this Case, taking away by Force, or paying a Ransom; though to me the former also have their Place.
1. By free Dismission on God's Part, that holdeth in the present Case; we are freely dismissed, namely, as there is nothing done on the Captive's Part to free himself. It is said, Rom. 3.24. Being justified freely by his Grace through the Redemption that is in Christ Iesus. Mark, there is a Redemption in Christ, a Price paid, but no humane Satisfaction made; Free-Grace found out the Remedy, not excited by any Works of ours.
2. For Deliverance by way of Exchange, that seems to have some Place here; for Christ was substituted into our Room and Place, so far as would stand with the Dignity of his Person; and he was made a Captive, that we might go free from the Wrath of God, though he was never in Bondage to Sin; so it is said, 2 Cor. 5.21. He was made Sin for us; that is, a Sin-Offering: and he was made a Curse for us, Gal. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us. He was substituted into our Room and Place: saith Austin, Suscepit sin… malis meritis poenam, ut nos sine bonis consequeremur gratiam: He did not deserve the Punishment, as we do not deserve the Glory; only he took our Chains and our Bonds upon himself. In Ecclesiastical Story mention is made of one Pambo, a Monk, a charitable Man, after he had given all his Goods for the Redemption of Captives, and had nothing left but his Bible; Nay (says he) I will give this away also that hath taught me to give other things: and when that was gone, Socrates reports of him, that he gave himself, he went in their stead to stay as a Pledg for them. This I have brought as a Shadow, and some kind of weak Adumbration of Christ's Love to Men, he himself would become the Ransom, and be put in our Place and Room, that we might go free.
3. Another way of Deliverance is by Force and powerful Rescue: and thus Christ hath redeemed us, as we were under Satan's Power, and held under Sin. As Abraham rescued Lot when he was taken captive, Gen. 14. So did Christ make a Rescue of us when we were led captive by our own Lusts; or rather (for this was the Type of it) as God by a mighty Hand recovered Israel out of Egypt. Egypt signified the Kingdom and Power of Darkness; so we are said to be snatched and recovered out of the Kingdom of Darkness; Col. 1.13. Who hath delivered us from the Power of Darkness. By a powerful Rescue hath God snatched and taken us out of our spiritual Egypt, out of our natural Bondage. The Blood of the Passover was sprinkled on the Door-Posts, as the Blood of Christ on our Hearts, which is a Mark of Preservation. On the Devil's Part our Captivity was a mere Tyranny and Oppression: for when God was once satisfied, Satan had no more Power by Right over us; and therefore Christ redeems us from the Devil by Force and Violence, he needs not make Satisfaction to him. Therefore it is notable, that in the Sufferings of Christ there was not only the Lord's own Hand and Counsel, but also the Powers of Darkness had a hand in them; therefore it is said, Luke 22.53. This is your Hour, and the Power of Darkness. Though the Devil did not immediately afflict Christ, as some Divines hold, though I dare not positively assert it; yet by his Instruments, the Jews, he crucified him; and therefore justly for this Injury done to Christ, was his Power made void. When Christ did something to God, he was doing something to the Devil; he triumphed over Principalities and Powers by his Cross; Col. 2.15. Having spoiled Principalities and Powers, he made a shew of them openly, triumphing over them in it. Thus the Elect, the Prisoners of Hope, are called out and set free.
4. Another way is by paying a Price and Ransom, 1 Tim. 2.6. Who gave himself a Ransom for us. Eph. 1.7. In whom we have Redemption through his Blood. His Blood was the Price paid to God. Tho Satan held us Captive, yet the Satisfaction must be made to God, because Man had not sinned against the Devil, but against God; and therefore to him it belonged either to condemn, or absolve us, and let us go free; therefore Christ gives Satisfaction to God, and by that means he dissolves the Power of Satan; for God being satisfied, Satan hath no Power over us. Thus you see we are several ways redeemed, freely as to our selves, by way of Price and Satisfaction as to God, Christ being substituted in our room and place; but by way of Power and Force as to Satan. Thus I have discovered our Redemption by Christ with Allusion to the Figures of the Law, and Custom of Nations.
II. I shall more particularly shew you, how we are redeemed from Iniquity. We were under a double Bondage of Sin, the Guilt of Sin, and the Power of Sin, both which made our Condition slavish. The latter is chiefly understood, yet I shall speak a little of both; we are redeemed from the Guilt of Sin by Christ's Satisfaction, from the Power of Sin by his Spirit.
First; From the Guilt of Sin. Redemption is made mainly to consist in Remission of Sins; Col. 1.14. In whom we have Redemption through his Blood, even the Forgiveness of Sin. So Eph. 1.7. The Apostle in both places explaineth wherein it mainly consists. Now concerning this part I note,
1. That it is the Ground and Pledg of all the rest. Sin being pardoned, the Power of the Devil is abolished, the Wrath of God removed, the Guilt of eternal Death is taken away. Acts 5.31. Him hath God exalted with his Right-hand, to be a Prince and a Saviour, for to give Repentance to Israel, and Forgiveness of Sin. So Luke 24.47. And that Repentance and Remission of Sins should be preached in his Name. Repentance is the beginning of all new Obedience, and Remission of Sins is the Seed of eternal Life; all Duties are included in Repentance, and all Blessings in Pardon. The Gospel is nothing else but a Doctrine of Repentance and Remission, so that the Devil cannot hold us as his Captives, nor Sin rule in us as in Slaves. This is the Ground and Pledg of the rest.
2. Sin being pardoned, we are freed from the Penalties of Sin, viz. the Evils after Sin. Sin hath a long train of Judgments, all which are done away when Sin is pardoned. It will not stand with the Honour of his Mercy to forgive the Debt, and yet to require Payment; it is a mocking to say, I forgive the whole Debt, and yet to expect part of Payment. Certainly God forgiveth us our Debts, as we are bound to forgive others; so we are bid to pray, Mat. 6.12. Forgive us our Debts, as we forgive our Debtors. Now we are bound to forgive them wholly, and not in part: It would not stand with God's Justice to exact the Debt twice, of Us, and of our Surety. Isa. 53.4. Surely he hath born our Griefs, and carried our Sorrows.
Obj. But we are still subject to Corruption and Misery, the Miseries of the present Life, and Death hereafter.
Answ. (1.) As to Miseries. The Afflictions of God's People seem to be Punishments, but are not, and differ as much as a Punishment and a Medicine. God acts the part of Physician, not of a Judg; he burneth us, cutteth us, puts us to pain, but not to do us hurt; not to satisfy Vengeance, but to better our Hearts. Hic ure, hic seca, Domine! modo parcas in aeternum. Our Afflictions are troublesome to the Flesh, as Punishments are, we cannot expect full Security, or total Exemption from them. Again, they come not by chance; Affliction doth not spring out of the Dust, but they come by special Dispensation; as Punishments also they do not come by chance, Sin is for the most part the occasion of them. God chasteneth them because they have sinned, as we quench a Brand plucked out of the Burning; or, he warneth them that they may not sin again. The Chastisements of the Godly serve for Examples, as well as the Punishments of the Wicked. But they are not properly Judicial Acts to satisfy the Law; as a Judg taketh no notice of the Repentance of the Delinquent, but of his Fault. They are Acts of Love, and a part of God's Family-Discipline. Brambles are not pruned, but Vines; Heb. 12.6. For whom the Lord loveth, he chasteneth; and scourgeth every Son whom he receiveth. Bastards are leftto live more at large. Again, they are for the exercise of Grace, not for the destruction of our Persons. A Judg doth not punish Offenders because he loveth them, but because the Law requireth it. If Corrections were Punishments, wicked Men should have the greatest share. Heb. 12.10. He chasteneth us for our Profit, that we might be Partakers of his Holiness. A Judg looketh to the Good of the Common-wealth, to keep Authority, and the Majesty of Government, not the Benefit of the Malefactor. 1 Cor. 11.32. When we are judged, we are chastened of the Lord, that we may not be condemned with the World. The Godly are punished here, that they may not be condemned hereafter. The Scripture every-where maketh it a part of our Blessedness; Iames 1.12. Blessed is the Man that endureth Temptation. Phil. 1.29. VntoUnto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake, foreign. They are Dispensations of Love.
Answ. (2.) For Death. This was the primary Effect of Sin, yet it remaineth; Gen. 2.17. In the day thou eatest thereof, thou shalt surely die. But the Curse of the Law is become a Blessing of the Gospel; Death is ours, 1 Cor. 3.22. Whether Paul, or Apollo, or Cephas, or the World, or Life, or Death, &c. all are yours. Adam might have lived here happily for ever, but Christ hath provided a better place for us; there is a deep Gulf, which cannot be passed but by Death; our present Earthly Nature is not fit for that happy State, 1 Cor. 15.50. Flesh and Blood cannot inherit the Kingdom of God, neither doth Corruption inherit Incorruption. If Christ could have contented himself with giving us an Earthly Paradise, Death had not been necessary. That State in the Garden was an innocent and happy, but an Earthly State: These Bodies of ours that need Meat and Sleep, would have sufficed for the Earthly Garden; but we expect a greater Benefit, and therefore we must be contented with the Way and Passage. Sense and Reason telleth us, that these Bodies which we now carry up and down, are not fit for that State; we must lay what we received from Adam in the Grave, that when it is purged and renewed, we may be like to Christ. The Grain liveth not, except it die; the Shed and old House is pulled down, that God may raise a more glorious Structure. If all Believers should be wrap'd up into Heaven, and changed, Miracles would be multiplied without need. It is no Punishment to lose our Corruption and Mortality.
3. The next Proposition is this, That the fairest part of this Redemption is hereafter, then our Happiness in Christ is perfect. Luke 21.28. When these things begin to come to pass, then look up, and lift up your Heads, for your Redemption draweth nigh. Ephes. 4.30. Grieve not the Holy Spirit of God, whereby ye are sealed unto the Day of Redemption. Then we are past Gun-shot, and out of Harm's way. We are fully redeemed from the Guilt of Sin, when there is no Monument of God's Displeasure left. We must be like our Head in all Conditions. We are not fully freed from the Relicks of Sin till the Resurrection, that we may have new Matter to glorify God when we come to Heaven. Old Adam is not quite abolished, till God be all in all.
Secondly; He hath delivered us from the Power of Sin. He paid the Price on the Cross; therefore it is said, Rom. 6.6. Our Old Man is crucified with him, that the Body of Sin might be destroyed, that henceforth we should not serve Sin. When Christ lay a dying, Sin lay a dying, and bled with him on the Cross; then was Grace purchased: and therefore Faith should look upon Sin as dead and actually crucified, it is done in the Mystery. And then he ascended, and poured out the Spirit now to accomplish this Work. God is satisfied, and Christ's Work lieth now with Satan, and our own Hearts.
1. For Satan. He is dispossessed and cast out at Conversion. Luk. 11.21, 22. When a strong Man armed keepeth his Palace, his Goods are in Safety. But when a stronger than he shall come upon him, and overcome him, he taketh from him all his Armour, wherein he trusted, and divideth his Spoils. Then Christ taketh away the Prey. The Devil may trouble us, but he is but a Tyrant cast out, he can no more reign. And by preserving Grace, he keepeth possession; Christ will not lose Ground, when once he hath got Footing. Rom. 16.20. The God of Peace shall bruise Satan under your feet shortly. As Ioshua called unto his Companions, chap. 10.24. Come near, put your Feet upon the Necks of these Kings.
2. As for our own Hearts. He breaketh the Yoke, and sets the Will at Liberty, and maketh us free for God. Rom. 6.17. But God be thanked, ye were the Servants of Sin, but ye have obeyed from the Heart that form of Doctrine which was delivered to you. It was a willing Bondage, but now we are made a willing People; then our Consent was voluntary, now our Resignation is so too. There are indeed some Relicks of Corruption and Opposition left; there are inward Monuments of the Fall as well as outward, as there are some grudgings of a Disease after a Cure; but in Heaven all is perfect, and even now there is not a willing Subjection, but a Resistance made to Sin.
Vse 1. To exhort us to Thankfulness to our Redeemer. Remember your former Bondage; it is a woful Captivity to be under Sin. Those that are under Sin, are under the Curse of the Law, and the Tyranny of the Devil; we could have no boldness with God as a Father, nor look him in the Face; the Law is against us, God is the Judg, Satan the Jaylor, our own Consciences an under-Keeper. Our Fears of Death, Judgment and Hell, are a part of our Bondage: But now what cause have we to bless God? Rom. 8.1. There is no Condemnation to them that are in Christ Iesus. Then to be under the Power of Sin, is a woful Bondage, to be at the beck of every Lust and carnal Suggestion. Men rejoice in their Bondage, they think there is no such Life as to live at large, and to do as we list; but the more liberty we take in Sin, the greater Slavery; the Work is Drudgery, and the Reward is Death. Sin hath reigned unto Death, Rom. 5.21. 2 Pet. 2.19. While they promise them Liberty, they themselves are the Servants of Corruption: for of whom a Man is overcome, of the same is he brought into Bondage. It is the saddest Judgment to be given up to our own Will, to be given up to Satan, to be given up to Self. What a Slavery is this, when we see Mischief, and know not how to avoid it? Conscience is held a Prisoner; we cannot see a Vanity, but the Heart lingereth after it, and groweth sick, as Ahab for Naboth's Vineyard. Duties of Godliness are esteemed an heavy Task; the Law of God is impelling to Duty, and the Law of Sin impelling to Evil. What Thanks is due to God for delivering us from so great a Bondage?
Vse 2. To press us to avoid Sin. Mortify the Lust, and prevent the Action; let it not reign in the Heart, nor be discovered in the Life and Conversation. Christ died, that the Body of Sin might be destroyed, Rom. 6.6. And he died, to redeem us from our vain Conversation, 1 Pet. 1.18. Consider, when Sin remains in its Power, and while you serve Sin, what Dishonour you do to God, and what Disadvantage it is to your selves.
1. The Dishonour you do to God, to all the Persons in the Godhead. To the Father, by making void the whole Plot of Redemption. This was the eternal Project and Design, as it were, of God the Father, the wise Counsel his Wisdom found out to remedy the Fall of Man. Jesus Christ was ordained before all Worlds, to redeem us from our vain Conversation; 1 Pet. 1.20. Who verily was fore-ordained before the Foundation of the World. The Lord projected this way of Restitution from all Eternity, that this Course should be taken to destroy Sin: Now will you go about to make all this void? Then you wrong God the Son, and that many ways: You disparage the worth of his Price, as if it was not sufficient to purchase Grace, and so seek to put your Redeemer to shame: Nay, you disparage the Purity of his Person, for you were redeemed with the Blood of Christ, as a Lamb without spot and blemish. Nay, you disparage the Greatness and Extremity of his Sufferings: It cost him dear to purchase Grace and Deliverance from Sin, and you slight it, and make nothing of it. Then you rob him of the Greatness of his Purchase, he bought us with this great Price, that we might not be our own, and live to our Lusts. Such as are bought with Money, are theirs who bought them: 1 Cor. 6.20. For ye are bought with a Price, therefore glorify God in your Body, and in your Spirit, which are his. Did Christ pay our Debts, and shall we, like desperate Prodigals, do nothing but encrease them by our Sin? Then you disparage the Holy Ghost, the Spirit whom Christ doth shed abroad to accomplish his Work: 2 Cor. 3.17. Where the Spirit of the Lord is, there is Liberty. The great Work of the Holy Ghost is, to free us from the Bondage of Sin. Have you the Assistance of such a Spirit, and can you not resist carnal Motions? And are you taken with every vain Delight, a Fashion, a sensual Bait? Thus consider what a dishonour it is to God to let Sin live, if Christ died to redeem us. You do as much as in you lieth to defeat the Project of God the Father, the Purchase of the Son, and the Work of the Spirit.
2. It is a Disadvantage to your selves. You cut off your own Claim, and declare you have no Interest and Share in Christ if Sin live, for he came to redeem us from Iniquity. We cannot have an Interest in any part of Christ's Redemption till this be, for all these go together: God's Anger is not appeased, the Devil's Power is not restrained; the Law's Curse is still in force as long as Sin lives. You can have no Comfort, if you be not freed from Sin; the Wrath of God is against you; and Hell is your Portion; nay, if you are not redeemed from all Sin, for he redeems us from all Iniquity. A Bird that is tied by the Leg, may make a shew of escape, but it is fast enough: So though many may abstain from gross Sins, (for they that commit such, shew plainly they are acted by the Spirit of the Devil) yet if one Sin remains unmortified, it enthralleth as well as many; but if it reigns in the Soul, you have no Interest in Christ.
Object. You will say, Why should we mortify? what should we trouble our selves about this? Christ hath done all this.
Answ. No; Christ hath redeemed us from all Iniquity; but his Redemption doth not make void, but oblige our Endeavours: for he undertook as God's Surety that Sin should be destroyed; and as our Surety, that we should not serve Sin; Rom. 6.6. Our Old Man is crucified with him, that the Body of Sin might be destroyed; that henceforth we should not serve Sin. There's a Work on God's part, he undertook for the pouring out of Grace; and on our part, that we should be watchful, and strive against Sin, and watch against all Occasions of it: And he hath given us encouragement so to do; Non pugna sublata est, sed Victoria; It is not the Conflict against Sin that is taken away by Christ, but the Victory of Sin. Look, as when the Israelites had a Promise, that God would give their Enemies into their Hands; the meaning was not, that they should not strike a Stroke, but they were to fight the Battels of the Lord: So when Christ hath redeemed us from Iniquity, yet we are to use all spiritual means of Mortification, to subdue the Lusts, and to prevent the Act of Sin. It will be our great Condemnation, when we have so much help, that still Sin should remain. Certainly, he is very lazy that will not ply the Oar, that hath both Wind and Tide on his side: And when the Lord Christ hath purchased Grace and the Spirit, yet we will not endeavour against Sin. Stand fast therefore in the Liberty wherewith Christ hath made us free, and be not intangled again in the Yoke of Bondage, Gal. 5.1.
Vse 3. Direction. When-ever you are troubled with your Sins, and Lusts are too hard for you, go to Christ. It is his Office to redeem you from your Iniquity, and the Tyranny of Sin: Therefore when you feel any Corruption stir, go and complain to him, as Paul did, I cannot do the things I would, Gal. 5.17. Go to Christ for help; he was sent for this purpose to redeem you from Iniquity, and dissolve the Devil's Work. 1 John 3.8. For this purpose the Son of God was manifested, that he might destroy the Works of the Devil. It is his Office to purge the Church, to set us at Liberty, to destroy Satan's Power, to free us from our Passions and Corruptions; therefore go, complain to him of the strength of your Sins, for he will help you.
Vse 4. Comfort in our Conflicts. You are sure of a final Victory, before you enter into the Combate; e're long we shall be out of the reach of Temptation, and the Spirit shall be all in all.
Vse 5. Examination.
1. Art thou sensible of thy natural Bondage, so as to grieve under it? As the Apostle, Rom. 7.23, 24. I see another Law in my Members, warring against the Law of my Mind, and bringing me into Captivity to the Law of Sin, which is in my Members. O wretched Man that I am, who shall deliver me from the Body of this Death▪ If it be not thus with thee, Redemption by Christ will never be precious; there is sighing and weariness, they lay their sad Estate to Heart, as the Church hung their Harps upon the Willows; it is the Grief of their Souls, that their Lusts held them in Captivity. The Children of God complain more of the Relicks of Sin, than wicked Men do of the full Power of it.
2. Hast thou any Freedom? Sense of Bondage is a good Preparative, but it is not enough. All Christ's Subjects are Kings, they rule over their own Lusts, though not freed from them altogether, they strive against them, and keep them under. And there is not only a freedom from Ill, but a freedom to Good: Psal. 110.3. Thy People shall be willing in the Day of thy Power. They do not serve God by Constraint, but are free to Good, and serve God with a great chearfulness, as before they served their Lusts. Rom. 7.22. I delight in the Law of God after the inward Man. They consult with the Word of God, which was before their Bondage and Terror, they have an Ability and Strength to do that which is Good; there is a new Life in them, yet so as they are still excited by the Spirit.
Vse 6. It informeth us what is true Liberty, not to live at large. John 8.36. If the Son therefore shall make you free, you shall be free indeed. Not to have Power and Sovereignty over others; not to exercise Command and Authority over others, but to subdue our Lusts; not to be left to our selves, to do what we please, that is the greatest Bondage. Rom. 6.20. VVhen ye were the Servants of Sin, ye were free from Righteousness; but to do the Will of God, 1 John 3.5. And ye know that he was manifested to take away our Sins, and in him is no Sin. He died to take away Sin, and to make us like himself, that the World might know, that he was a pure and holy Saviour.