2. That the government of God is not for the ruler's benefit, but the subject's welfare. It is as the physician's prescriptions, the pilot's steer- age to direct us to our happiness, the parent's education : Deut. v. 29, ' Oh ! that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with with them, and with their children for ever ! '
3. That after grace received there is still the weakness of our flesh. The mind in part is blind and ignorant, in the corrupt will there is a back-bias, passions are turbulent, temptations of sense and appetite are incessant and powerful; therefore watchfulness and caution are not unnecessary ; the heart is very treacherous.
4. The honour of grace is much concerned in our activity and zeal; for the new creature is formed for somewhat : Eph. ii. 10, ' We are the workmanshin of God, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them.'
336 SERMONS UPON ROMANS VL [SeR. XX.
SERMON XX.
For ivhen ye ivere the servants of sin, ye tvere free/i'om righteousness. — Rom. YI. 20.
In this verse the apostle rendereth a reason why they should add to righteousness holiness, as they had before added iniquity unto iniquity ; because righteousness had no whit of their service then, therefore sin should not have any jot of their service now they had devoted them- selves to God, He layeth before them the wretchedness of their carnal estate in two notions —
First, They were slaves to sin.
Secondly, Strangers to righteousness. This latter he expresseth by this phrase, ' Free from righteousness.'
1. What it signifieth.
2. Why used here.
1. What it signifieth. A man may be said to be free from right- eousness two ways —
[1.] Dejure; so no man is or can be free from righteousness ; for every creature is under a law and an obligation of duty to God. Saul proclaimed that whosoever would encounter Goliath, his house should be free in Israel, 1 Sam. xv. 2.5 ; meaning not a total exemption from obedience, but have certain regalities bestowed on his family. A sub- ject, remaining a subject, cannot be altogether freed from duty to his prince. Now man, being God's creature, is also his subject ; and therefore of right he neither is, nor can be, free from righteousness.
[2.] De facto ; they carried themselves as if they were free, never busied themselves with thoughts of God, nor regarded to walk holily before him.
2. Why it is put here. To show we must not divide our service, but abstain as strictly from sin as we did before from all good ; you must serve righteousness as before you served sin. When you were under sin's yoke, righteousness had no power over you ; and now you are under Christ's yoke, the power of sin must at least be considerably weakened.
Doct Those who become servants of God should be as free from sin as before they were from righteousness.
1. I suppose that there is a liberty which is a perfection of human nature, and a liberty which is a defection from God. That liberty which is a perfection is to be willing and ready to perform our duty to God : Ps. cxix. 45, ' I will walk at liberty, for I seek thy precepts.' That liberty which is a defection or a revolt from God is properly licentiousness rather than liberty, and that is a desire to Uveas we list, to be free from the bonds of duty : Ps. ii. 3, ' Let us break their bands asunder, and cast away their cords from us.'
2. They that most labour for this carnal liberty are the most wretched servants of sin, because they are overcome and led captive by it, and wholly give up themselves to obey sin. So 2 Peter ii. 19, ' Whilst they promise themselves liberty, they themselves are the servants of corruption.' The flesh seeketh its peace and quietness,
VeR. 20.] SERMONS UPON ROMANS VI. 337
wliicli it cannot enjoy but by giving itself over to its lusts, and so they are pleased with this servile condition, and remain in this bcndage, though it be the worst of all.
3. That the servants of sin, or those who are under the yoke of sin, carry it as if they were free from righteousness, that is to say, either by way of neglect, or by way of resistance.
[1.] By way of neglect. They made no conscience, did not so much as think what was holy and pleasing to God, as some go on carelessly, not considering what they do, nor whereunto it will tend. These are said to despise their ways : Prov. xix. 16, ' He that keepeth the com- mandment keepeth his own soul, but he that despiseth his ways shall die.' Some care not how they live, but are carried on by their own blind lusts. Kighteousness, or a conscience of their duty, hath no power over them; they do not consider of their actions, much less take care to mend their course.
[2.] By way of opposition and resistance ; for they are said to be free from righteousness that are opposite and averse from it ; as ' the carnal mind is enmity to the law of God,' Eom. viii. 7. Some bewray an obstinate wilfulness, as others do a negligent carelessness ; they beat down whatsoever standeth in the way of their sins ; neither right, nor reason, nor shame, nor fear can restrain them ; though a command- ment standeth in their way, they break through. Nothing can stop the course of a sinner's violently pursuing his lusts ; as Balaam went madly on against all the rebukes of God, either in his conscience or external providence.