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. v. 21, ' He was made siu for us,' that is, a sin-offering ; and he was made a curse for us : Gal. iii. 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 sine malis meritis poenam, ut nos sine bonis conse- querevuir gratiam — He did not deserve the punishment, as we do not deserve the glory ; only he took our chains and our bonds upon him- self. 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 pledge 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.
254 SERMONS UPON TITUS II. 11-14. [SeR. XX.
3. Another way of deliverance is by force and powerful rescue, and thus Clirist hath redeemed us, as we were under Satan's power and held under sin. As Abraham rescued Lot when he was taken captive, Gen. xiv., 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 king- dom and power of darkness ; so we are said to be snatched and recovered out of the kingdom of darkness : Col. i. 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; there- fore it is said, Luke xxii. 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. ii. 15, ' Having spoiled principalities and powers, he made a show 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. ii. 6, ' Who gave himself a ransom for us ; ' Eph. i. 7, * In whom we have redemption through his blood.' His blood was the price paid to God. Though 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 ; there- fore 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 ourselves, by way of price and satisfaction aj 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 show 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. Eedemption is made mainly to consist in remission of sins : Col. i. 14, ' In whom we have redemption through his blood, even the forgiveness of sin. So Eph. i. 7. The apostle in both places explaineth wherein it mainly consists. Now concerning this part I note —