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Who gave himself for us, that he might redeem us from all iniquity, and purifie to himself a peculiar people, zealous of good works.
I Need not be very exact in repeating what I so lately delivered hence to you on these words, it being so fresh in your Memories: Only give me leave, for the better carrying on of this Second Part of my Discourse, to name the Heads I then proposed; which were these.
1. The Person, Who gave himself, Christ Jesus, God and Man.
2. His infinite Bounty and Goodness, in the clearest, highest and more endear∣ing Expresses thereof, His giving himself for us. A free Gift, a great one too; for surely a greater thing God could not give than Himself; and an undeser∣ved Gift; the parties on whom it was bestowed being Sinners and Enemies to God, and so in no manner of capacity to receive or deserve it.
3. The Design or End of that Gift; and that twofold:
1. Redemption, from the slavery of Sin, Death and Satan. And thus far I then proceeded. That which now re∣mains to be spoken to, is,
First, What Christ chiefly design'd to redeem us from, and that is said to be Iniquity; and withall, the extent of that Redemption, All iniquity.
2. The other great End of Christ's gi∣ving himself for us, namely Sanctification; To purifie to himself a peculiar people, zealous of good works.
Of these in their Order.
Who gave himself for us, that he might
redeem us from iniquity; From our slavery and bondage to Sin, not from our subjection to Men. This was no part of that liberty Christ came to pur∣chase for us. The Servant is still obli∣ged to perform Obedience to his Ma∣ster; nor does Christianity give Him here any Manumission. Servants, be obedient to them that are your Masters* 1.1 according to the flesh, with fear and trem∣bling, in singleness of your heart, as unto Christ; that is▪ with all diligence and sincerity, as unto Christ, who sees your hearts, and lays this Command on you. Nor, 2dly, does the Law of Christ ex∣empt Subjects from that subjection they owe to their natural and lawfull Prin∣ces: A Jewish conceit, which many pri∣mitive Christians were too ready to en∣tertain, especially such as having newly shaken hands with Moses; thought that at the same time they cast off his Yoke, they might lawfully renounce all Obe∣dience to Heathen Governors. We know the Jews expected such a glorious con∣quering Messiah, as should give them the Necks of their Enemies, and the Empire of the whole World; and accordingly, to strengthen this fancy, they wrested
all those obscure passages of the Pro∣phets to a literal, which were only meant in a spiritual Sense. A conceit more ex∣cusable in a people so long enured to a Carnal Oeconomy; which made their Thoughts so low, that they could rise no higher than the Milk and Honey of a Temporal Canaan. But our Saviour has expresly confuted this their gross er∣ror, Joh. 18. 36. by telling Pilate, that his kingdom was not of this World; no more than it was his business to cancel any natural or civil Obligations between Men, or break those bonds wherein they stood related and engag'd one to ano∣ther. He came to save his people in∣deed, but, as the Angel expresses it, from their sins, and no otherwise; Mat. 1. 21. That is, not only from the guilt of them, and the punishment due to that guilt; but also to rescue and free them from the power and dominion of their sins, from that course of vitious living, wherein themselves, with the rest of Mankind, had before been engaged: A slavery which of all others being the saddest, (it being a kind of liberty to be given up to the lusts of Men, in com∣parison of being delivered up to those of
our own hearts,) nothing but the Son of God could deliver us from it; and we find all his Attributes engaged in that task; his infinite Wisdom to find out a way to glory between God's Ju∣stice and Man's Sin; his infinite Power employed in accomplishing that way; his infinite Mercy discovered in par∣doning, and his infinite Grace in subdu∣ing and conquering Sin. And that this was the great design of God's sending his Son into the World, and of his gi∣ving Himself for us, we learn from the 11 and 12 Verses of this very Chapter: The grace of God, says our Apostle there, that bringeth salvation, hath appeared un∣to all men, teaching us to deny ungodli∣ness and worldly lusts. So Acts 3. 26. St. Peter tells the Jews, that God having raised up his Son Jesus, sent him to bless them; how? not in saving them from their Temporal enemies, but in turning every one of them from his iniquities. St. John says the very same thing too, though in different words, 1 Joh. 3. 8. For this purpose the Son of God was mani∣fested, that he might destroy the works of the Devil; the word there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he might dissolve, or loosen those chains
of Satan, wherewith he had fast bound and kept all men in captivity to Him∣self. And ver. 5. of that chapter, Christ is said to be manifested to take away our sins, i. e. as to free us from the guilt of them, by his * 1.2 Bloud; so from the † 1.3 filth and stain of them, by his Spirit. Thus you see 'twas iniquity Christ came to redeem us from, and, how, as much as in us lyes, we frustrate the very end of his coming, and of his redeeming us, if we enslave our selves to those sins, from which he came to free us. If our own interest, even that of our eternal Salva∣tion, be not enough, let the kindness and infinite love of God in stooping so low as to become one of us, to redeem us from those sins, which make us worse than the beasts that perish, oblige us to quit them. By undertaking▪ the Faith of Christ, every Christian ties himself to a strict life; Let every one, says the Apostle, that nameth the name of Christ, depart from iniquity, 2 Tim. 2. 19. and not only from some, but all kinds of it; from All iniquity, even as Christ re∣deemed us from All.
2. Without which addition our Re∣demption had been but lame and imper∣fect, but our Slavery had not been so; since any one unmortified Sin is enough to render us its Vassal. There are in∣deed too many Rimmonists among us, that would be content to allow Christ something, but not all; to part with many, but not every sin; to defie gros∣ser ones, and utterly inconsistent with their Christian profession, but not such as they are pleas'd to call their failings of Infirmity and the spots of Children. These Men consider not what the Text says, That Christ having redeemed us from all iniquity; to retain any one known sin, is to despise and make void his Redemption, at least to themselves; and that to allow themselves in that one, be it never so small to their appre∣hension, is still to remain in the bond of iniquity, any part of Sin's wages en∣titling them to its service: For this, at best, is but partial Obedience to God; and every partial Obedience does as well imply our partial Disobedience to Him also. And where is that Man, who if he may have but one darling Sin, and be suffer'd to enjoy that, would not wil∣lingly
bate you all the rest? That would not be exact in some duties, if he might commute for others? One Man will be as sober as you would have him, if he may be allow'd to be proud; and ano∣ther as chast, so he may have leave to be revengefull. But these middle sort of people are like to get little benefit by Christ's Redemption; They have the fate of Neuters to be hated by both Par∣ties; like Borderers, to be equally spoiled by both Nations. And surely if this state be not the worst, 'tis certainly the most troublesome, where the Man's Practices thwart his Principles; such a one is not less divided from himself than from his God; His single self is at least two parties; His Heart's the seat of a perpetual Civil War; He is often led Captive into both quarters; and while he renews his strength, 'tis only for a fresh defeat; and he lays in treasure to no other end, but to be worth another pillage. And there is one thing highly considerable in the case of this middle person, That he hath neither the com∣forts of Vertue, nor the pleasure of Sin; the satisfaction of doing his duty being sowred by his thoughts of the frequent
omissions of it. When a Man loves God, and hates his Brother, is a severe and a proud person; such a one is just so ex∣cellent as to deserve our pity, because he hath undergone the trouble of doing some good, and miss'd the reward of it: In whom so much Vertue was in vain; so many good things to no purpose; and who possess'd such rare advantages, that it might be the more remarkable how he lost them too. These have the sad honour of being instances how near Men may come to Happiness, and yet fail of it; They shall have the misera∣ble Comfort, that in them it shall be no∣ted how much choice treasure may be cast away. Thus what the Historian* 1.4 says of a Nation, may be affirm'd of Mankind in a Moral sense, Nec totam libertatem pati possunt nec totam servitu∣tem; That they would be neither abso∣lute slaves to sin, nor wholly free from it; be neither under the law of Righte∣ousness, nor altogether under that of Iniquity; that is, not wholly Christ's enemies, nor yet well his friends. But as it was his design to free us wholly from the slavery, so likewise to cleanse us from the stain and pollution of every
sin; As to be our Redemption, so our Sanctification; He came to rescue, and withall, to refine us; To purifie unto him∣self a peculiar people, zealous of good works; The second great End of his coming in the flesh, and the last thing observa∣ble.
To purifie, &c. Of all the Religions which ever were yet in the World, there is not any that hath so provided for the regulating of humane actions as Christi∣anity hath done. All others have rather been employ'd in Expiations for sin, than Deleteries of it; in performing such rights for which God should pardon them, rather than in doing such actions for which he should love them; the ut∣most of all their hopes being but for a Re∣mission, whereas ours aim at a Reward. This bewails our infirmities, so as to draw us from them, and fit us for that happiness which it designs to procure us. And therefore He, who was the Author thereof, did never intend to justifie us by his Righteousness, unless he might also sanctifie us by his Spirit; or pro∣cure us pardon for past sins, without se∣curing us, as far as we were capable, from future ones. That was indeed the
proper task of his Priestly; This, of his Prophetick Office; There he did expiate, Here he continually teaches us, not only to deny ungodliness and worldly lusts, but withall, to live soberly, righteously and godly in this present world; and that both by his Precepts and his Example; which how effectual they are, if duely observed and followed, to the cleansing of us from all filthiness of flesh and spi∣rit, beyond whatever the World saw till He came into it, will easily appear to any that shall confront Christ's Precepts (particularly those delivered in his Ser∣mon on the Mount) and his Practice with those of Heathens or Jews either. From the former of these two, what Purity could be expected, whose very Religion its self was Impurity? whose Divinity taught Men to violate Huma∣nity, and whose ceremonious Worship was nothing else but a Solemnity of the foulest Vices. Their Practices and Prin∣ciples, their Lives and Judgments, ha∣ving been alike corrupt, as St. Paul de∣scribes them, Rom. 1. Nor was it pos∣sible how it should be otherwise, where Men's Sins and their Religion were the same thing; where their Gods and their
Inclinations did equally contribute to Wickedness. The most abominable Sins we know among them had their Tem∣ples, where Theft, Drunkenness and Adul∣tery were ador'd; and to prostitute their Bodies, was most sacred; and their very Altar-fires did kindle those foul heats, from whence 'tis that Uncleanness is so often in Scripture styled Idolatry. And this was the condition of the Heathenish World before our Lord's Incarnation. 'Tis true indeed, that the more intelli∣gent part of Mankind was not so de∣bauch'd in its Understanding, nor alto∣gether so loose in its Practice. Some few possibly there were who did a little resist the common stream, and still re∣tain so much of natural reason as serv'd them to discover the follies and impuri∣ties of others, but very little to reform either others or themselves. Something perhaps it did towards that too, and in all likelihood make way for the more easie admission of Christianity; which gave occasion to that unwary expression of one who styl'd Aristotle Christ's Fore∣runner in Naturals, as St. John Baptist was in Spirituals: And upon the like ground 'tis that others affirm Christ's In∣carnation
to be clearly deducible from Plato's Writings. How warrantably, I know not; but this I know, That some of the Heathen Philosopher's Vertues are little better than Christian men's Vices; and many of those Rules they give us to walk by very crooked; nor did the exactest of them strictly observe them, or follow their own Prescriptions. And to say the best of the Rules themselves, they were such as were fitted to the outward Man, and did not at all require that inward Purity of the Heart which Christ has severely enjoyn'd his Disci∣ples; and is indeed the most effectual and only proper instrument to beget true Holiness in Men. Wherein the Christian Religion has as well exceeded the Jewish, as the Heathenish one; which entertain'd and amus'd its self rather with external performances affecting the Sense, than divine and spiritual, which alone could purifie the Soul. The rea∣son the Apostle gives why the legal Sa∣crifices could not make him, who did the service, perfect, as pertaining to the Consci∣ence, because they stood in meats, and drinks, and carnal Ordinances, Heb. 9. 9, 10. Nor could all their other Purifica∣tions
doe much neither towards the cleansing of the Mind, which might be still in the Mire, while the Body was in the Laver, and remain as bestial as those Creatures to which it was beholding for its cleansing. Besides, that the Jewish Promises being so remote and obscure, so low and mean, and relating so much to this life, that 'tis question'd by some whether they pointed at all to any o∣ther; they could have but little influ∣ence on the more spiritual part of Man, which can never rest satisfied with what is so unproportioned to, and so much less than its self. All which defects are abundantly supply'd by Christ, who has not only given us better Precepts, but, as the Apostle says, established them on* 1.5 better and clearer Promises; such as in their nature are most apt to engage us, to cleanse our selves from all filthiness of* 1.6 flesh and spirit, and to perfect holiness in the fear of God.
To all which we may add the power∣full assistances of God's grace, and the force and efficacy of Christ's example; whereby He has not only pointed out the way to us, but trac'd it Himself, be∣ing both the way and the truth. All such
pressing Motives to Purity of life, that 'tis Morally impossible for any to name the name of Christ, and not to depart from* 1.7 all Iniquity. And therefore Athenagoras in his Apology for Christianity, plainly tells us, (and 'tis a great truth,) That no Christian can be a bad man, unless he be a Hypocrite; or pretend to so holy a Master, and be so unlike Him: To be∣hold the Lamb of God without spot or* 1.8 blemish, and be himself a Leopard. And surely He that shall consider how that the whole Discipline of the Jewish Reli∣gion was but Purity in Type, and all the Ceremonies of their Worship but so many Figures, or rather Doctrines of Cleanness, must needs grant that Purity which the Christian Religion advanc'd, and which the Mosaical one did but adumbrate, to have been of a far higher strain; and cannot but in reason confess there lyes now up∣on him a much stronger obligation to Purity, he being not only washt in Christ's own bloud, (that bloud which alone can purge his conscience from dead* 1.9 works to serve the ever-living God,) but baptized with the Holy Ghost and with Fire. And now tell me whether any can well pretend to be redeemed by that
bloud wherein he finds no power to sanctifie him? Without doubt, whatso∣ever Christ worketh for us, He worketh in us too. If he clear us from the guilt of sin, he does likewise cleanse us from the pollution of it; If he free us from the obligation and the punishment, he does withall from the power and dominion of it; and while he quenches Hell-fire without, does at the same time quench that of Lust within us. These things are not to be separated; and when we find them so, or find our selves the same men Christ found us, still in our sins, though he has used all possible means to draw us out of them, we certainly frustrate all the ends of his Incarnation; He is not born for us, but against us: This Child is not set for our rise, but for our fall. His taking our Flesh will doe us no good, if we doe not walk by his Spirit; and that we shall not doe, if we be not Holy as well as Innocent; and not only perform▪ those excellent things He requires from us, but love and become zealous of them, that so we may be indeed his Peculiar Peo∣ple.
A Title which some in our days are pleased to appropriate to themselves, who yet shew little of that which must secure it; renouncing good works in their own practice, and decrying them in▪ others as the mark of Antichrist's, ra∣ther than of Christ's People. These are they who talk so much of Faith, and set it up in opposition to good Works, (an error worse than theirs, who make them joint Causes with Christ's Merits in our Justification;) such there were in our Apostle's time, who, because He did so much magnifie Faith to beat down the Jews conceit of being justified by the Works of the Law; did so far Idolize it, as to think all good works useless, when once they had taken upon them the pro∣fession of Christianity. And there are, and too many among us, who bury all thoughts of good works in a pleasing, but deceitfull Contemplation of Faith, as exclusive of those good works whereof 'tis so naturally productive; and which can no more be separated from it, than heat from light. 'Tis Faith indeed which alone* 1.10 purifies the heart; that is the very foun∣dation and root of all other Graces; without which our Profession is but an
empty Name, and our most glorious performances but so many glittering Sins; But then 'tis such a Faith as sup∣poses good works, or else 'tis but a dead,* 1.11 an invisible Faith; good works being the only evidences of its reality, where∣by we approve our selves unto Men as* 1.12 well as glorifie God; stop the mouths of the Enemies of the Gospel, make our calling and election sure to our selves; and* 1.13 our profession good in the sight of o∣thers, by adorning the Doctrine of God our Saviour in all things, and by the practice thereof resembling Him, who went about doing good. And upon these* 1.14 and the like accounts we find our Apo∣stle highly magnifying, and earnestly calling upon Titus to press the necessity of them, chap. 3. 8. This is a faithfull saying, and these things I will that thou affirm constantly, that they which have be∣lieved in God might be carefull to main∣tain good works: these things are good and profitable unto men; so profitable, that without them the Text expresly affirms they cannot be God's peculiar People.
And here we may see how strict an Exactor of them our Lord is, who is
not content with our performance of, without our affection to them; nay, re∣quires the very heat and fervor of that* 1.15 affection; will have us doe, and withall be zealous of them, which is more than barely to doe them, and cannot possibly consist with any coldness or indifferency to them. Such a temper He requires, whose Zeal did even eat him up, that we should follow after righteousness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.16 as the word is, eagerly pursue and even persecute it, be active and violent in quest thereof, never leaving off our pursuit till we have obtain'd it. He who, like Gallio, cares for none of these things, but is indifferent to them▪ shall be as little car'd for by God, and such as are neither hot nor cold in his service, he will spew out of his mouth. Nescit tarda molimina Spiritûs sancti gratia; God's Spirit fires that Soul it does inspire, ma∣king it active and industrious to im∣prove his Graces, to add one link or o∣ther still to the Chain of them, To faith,* 1.17 vertue; and to vertue, knowledge; and so* 1.18 on: To strive not only to be rich in good works, but richer than others; and to be ambitious 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 still to excell and surpass all others in Goodness.
It being their Lord's will that his peo∣ple should not only be holy, but eminent; not barely innocent, but perfect too, as far as they are capable of perfection in this life, or, at least, to endeavour to be so.
And surely there cannot be a stronger Motive to persuade them to be so, than the honour and advantage such a Rela∣tion will procure them, as to be God's peculiar People, chosen by Him out of the rest of the World, admitted into his special favour and protection; a Peo∣ple* 1.19 whom He shall love and value as his chiefest Treasure and choicest Jewels. These alone He thinks worth the pur∣chasing, even with his own dearest bloud; These alone have indeed the Benefit,* 1.20 others but the Tender of it; For these was He born, and for these did He ef∣fectually* 1.21 dye. Not for them who build up those works of the Devil which the Son of God came on purpose to destroy: who in works deny him, and (as the Apostle characterizeth them, Tit. 1. 16.) are to every good work reprobate: Nay more than that, even zealous of bad ones, laying hold on Damnation; and are not only Candidates of, but Factors
for Hell. Nor 2. for them who revel it upon the score of Christ's Righteous∣ness; and while they turn his Grace in∣to wantonness, and so deny the only Lord God and our Lord Jesus Christ, (being upon that account no less Anti∣christ's,* 1.22 than they who confess not that Jesus Christ is come in the flesh;) yet take sanctuary in his Name, as if that Name were a charm against the Almigh∣ty's threats, or serv'd only for a gourd to sit securely under the shadow thereof. Is this to be God's peculiar People? Or did He in so much mercy chuse us out of the Heathen World, that we should be more wicked than Heathens for that very reason, because we are Christians, and therefore ought to be much better? And who is there, since the appearance of God's grace, whom so excellent a Religion as he professes, a Religion that came down from Heaven, renders more just and sober, more chast and tempe∣rate, or any way more vertuous than some of those very Heathens, whose Re∣ligion came from Hell? And yet stands high upon his profession, and thinks that shall bear him out. 'Tis true indeed, the Devil is not worship'd now, as then
he was, with a Religion of Impieties; and yet the same, if not viler things, are made to consist with Christ's Reli∣gion, as well as with that of the Devil; and Men have found a way to yoke Christ with Belial, to reconcile his Doc∣trines of Purity and their own Sins to∣gether; nay to make this Holy time al∣so nothing else but a more solemn op∣portunity of sinning, and themselves more Beasts, because God now became Man for them. But I forbear, and shall not dwell any longer upon so harsh a subject, as unfit for such a time of Jubilee as this is, for so it is, if we may believe an Angel; Behold I bring you good ti∣dings of great joy, which shall be to all people, Luke 2. 10. Let us then rejoice, but still in the Lord, as it becomes the Just and Righteous; and give thanks unto him for a remembrance of his Goodness to us; Let us walk honestly as* 1.23 in the day, not in rioting and drunkenness, not in chambering and wantonness, but put on the Lord Jesus Christ, and make no provisions for the flesh to fulfill the lusts thereof: Put him on by an application of his Merits, and an imitation of his Vertues; by our Faith in, and by our
Obedience to Him, that we may cele∣brate this time with the Duties of it, make it a Festival of our services to Him for the everlasting benefit we still reap by it. God hath not called us unto uncleanness, but unto holiness: He hath* 1.24 called us as to glory, so to vertue, the path-way to it, 2 Pet. 1. 3. 'Tis a great mistake to think, that because Christ came to redeem us from Sin and Hell, therefore the liberty he has pur∣chased for us extends so far as to free us from Holiness too. No sure: As we are God's workmanship, created in Christ Jesus to good works, so were we re∣deemed, you see, by Christ to perform them, and in a more exact and higher way than ever the World before was acquainted with. God did, no doubt, pardon many things, not only in Hea∣thens, but even in his own peculiar Peo∣ple the Jews, which he will not in us; our obligation to a stricter Holiness now being so much the stronger, by how much our light is clearer. The times of this* 1.25 ignorance God winked at, (says our Apo∣stle, speaking indeed of Heathens, but applicably to Jews too, in comparison of us, Christians;) He pass'd by many
things in them, who had not such clear Revelations of his Will as after-times had; but now he commandeth all Men every-where to repent. For since God hath vouchsafed to come down Himself from Heaven to shew us the way to it; since Himself has gone before us in that way, and left such manifest prints of his divine Foot-steps, as we may trace him all along by: If after all this we will not follow him, but tread on still in those pernicious ways that lead to Hell, we are to blame our selves for putting a barr to our Redemption. Christ hath done enough for us, and yet something he has left us to doe for our selves, to redeem our selves from our vain Con∣versation; be zealous and fervent in the practice of those good works he com∣mands and requires of us, that we may reap the benefit of that Redemption he hath purchased for us, while we give him the glory of it; the glory of his infinite Humility and Condescension in stooping so low as to take our vile Na∣ture upon him; the glory of his Good∣ness in being so willing to succour and relieve us; and, lastly, the glory of his Wisdom and Power, who alone was able
to contrive a way to doe it, and could bring it to pass. A Power this, beyond that of the Creation, (if any one Work of the Almighty may be said to be greater than another,) and more glorious too; That being call'd but the work of his fingers, Psal. 8. 3. This, of his whole Arme, Psal. 98. 2. There he only made us Men; Here, new Men.
To conclude; Let us beg of Him, who by taking our Flesh became our Brother, to make us such whom He may not be ashamed to call his Brethren;* 1.26 That as He now bare the Image of the Earthly, by being made after our Image, so may we bear the Image of the Hea∣venly, by being made conformable to his. And let us bless Him who sent his Son to bless us, in turning every one* 1.27 of us from his Iniquities, as well as in satisfying for them. And since his Be∣loved Son has so lately wash'd our* 1.28 Robes, and made them white in his bloud; let us not defile them again, but keep them unspotted from the World, and hate even the garment spotted by the Flesh; purifying our selves as He is* 1.29 pure, that we may with comfort look for that blessed hope mentioned in the
verse immediately preceding, even the glorious appearing of the great God and our Saviour Jesus Christ; And when He shall appear, follow that immacu∣late and unspotted Lamb into those Re∣gions of Bliss where now He is, and whither he has already exalted our na∣ture; To which place God in his good time bring us all for the Merits of his only beloved Son and our blessed Re∣deemer; To whom with the Father, &c. Amen.
Ephes. 6. 5.
1 Joh. 1. 7. Revel. 1. 5.
1 Cor. 6. 11.
Tacitus.
Heb. 8. 6.
2 Cor. 7. 1.
2 Tim. 2. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
1 Pet. 1. 19.
Heb. 9. 14.
Act. 15. 9.
Jam. 2.
Mat. 5. 16. Heb. 13. 16. 1 Pet. 3. 15.
2 Pet. 1. 10. Tit. 2. 10.
Act. 10. 38.
Vid. Leigh L. Com. p. 715, 716.
1 Tim. 6. 11.
2 Pet. 1. ••.
1 Tim. 6. 18.
Mal. 3. 17. Hos. 1. 10.
Act. 20. 28.
1 Joh. 3. 8.
1 Joh. 4. 3.
Rom. 13. 13, 14.
1 Thes. 4. 7.
Act. 17. 30.
1 Cor. 15. 49.
Rom. 8. 28.
Rev. 7. 14.
1 Joh. 3. 3. v. 13.