Captives Bound in Chains Made Free by Christ, Chapter 12
CHAP. XII.
Containing the Ʋſes of the whole▪
Ʋſe 1. THen ſearch your hearts, and examine narrowly and throughly what you are, bond-men, or free; whether yet Captives, or redeemed and ſet at liberty. The miſery of ſpiritual Captives you have heard doth exceed the miſery of Captives by men. And the good eſtate of ſuch as are made free by Chriſt, you have alſo heard; Now ſay to thy ſelf, Tell me, O my Soul, which of theſe two is thy ſtate and thy condition; one of them is thy condition, but which it is, is worthy of thy ſtricteſt ſearch, and moſt diligent enquiry. Are thy fetters knocked off, and thy bonds broken, and thy chain …ut, and thou delivered? or art thou yet held faſt by them? Take heed, O my Soul, of being miſtaken in this point. If thou takeſt it for granted, that thou art made free, when yet thou art in bonds, and leaveſt thy body in this miſtake, thou art loſt for ever; if on the other hand thou ſayeſt thou art a captive ſtill, when thou art made free, thou will loſe the comfort of thy freedom, and wilt ſpend thy time and life in complaints, and griefs, and fears, which thou ſhouldſt ſpend in praiſing and admiring God for his love and mercy in bringing thee out of thy captivity.
For your help herein take theſe few marks to try your ſelves by, for the reſolution of this queſtion.
1. Freemen have their ſpiritual eye-ſight reſtored unto them. When Chriſts opens the priſon-doors to let the Captives out, he doth alſo open their eyes, to let them ſee that in ſin, in God, in Chriſt, in grace and holineſs, that before they never ſaw. That the redeemed Captive crieth out, Oh I never thought my heart had been ſo bad, ſo bad, ſo very bad as now I ſee it is: I never thought, that ſin had been ſo vile, ſo very vile, and ſo deformed as now I plainly ſee it is: I never thought that Chriſt was ſo excellent, and ſo neceſſary, ſo abſolutely neceſſary for me, as now I ſee he is; Oh methinks he is now altogether lovely, altogether deſirable; after I have had a view of the beauty and the excellency of Chriſt, methinks all the glory of the world, and all the delights in pleaſure and ſin is darkened, and doth vaniſh and diſappear: Oh how was I blinded in my captivity, that I never ſaw the excellency of Chriſt, and deformity of ſin till now, Iſa. 42. 6. Act. 26. 18, 23. Col. 1. 13. Rev. 3. 18.
2. When Chriſt breaks the bonds wherewith poor Captives were held, he alſo breaketh their hearts that they have been kept and held thereby in the ſervice of Satan and ſin, from God and Chriſt ſo long. As the eye doth ſee and weep, ſo the heart doth conſider, and bleed, and grieve at the remembrance of his former folly and ſin. Oh what did I do to ſin againſt this bleſſed, gracious, merciful God! Oh what did I mean ſo long to ſtop mine ears againſt all the calls, and wooings, and intreatings of this Lord-Redeemer, who was ſo kind to ſuffer, bleed, and dye for ſuch a wretch as I, for ſuch a wretch as I, for ſuch a rebellious, diſobedient, and delaying wretch as I. Oh there is no love like his, there is no mercy like to his, there is no kindneſs like to his! Oh why did I ſlight him ſo much, ſo long, ſo very much, ſo very long as I have done! Oh what a fool was I, to prefer the world, the pleaſures and the profits of the world, before this bleſſed Redeemer! Oh what a beaſt was I, to prefer my very luſts and ſins, and the ſervice of the Devil, before this glorious, gracious Saviour, and the ſerving of him that died to deliver me from my bondage! O Lord I am grieved that ever I did ſo; it is the burden and the breaking of my heart that ever I did ſo; Oh now I could waſh my ſelf in tears at the remembrance of my folly and my madneſs! but if I ſhould, that will not waſh me from my guilt, and from my filth; and becauſe that would not do, this bleſſed Saviour ſhed his blood for the cleanſing of me from my guilt and my pollution. I weep, but not enough; my heart is troubled, but not enough; my Soul is humbled within me, but not enough, for ſo great rebellion againſt, and ſlighting of this Lord Redeemer. But I am troubled becauſe I am no more troubled; Lord I grieve, becauſe my heart is yet ſo hard, and can grieve no more; my ſin is bitter unto me now, which once was ſweet and pleaſant to my Soul.
3. Such as are made free by Chriſt, are delivered from the reigning power of ſin. For it is impoſſible to be a willing voluntary ſervant of ſin, and yeild obedience to the Law of ſin, and to be made free by Chriſt, 2 Pet. 2. 19. Rom. 6. 16, 18. Doth ſin command you, and you obey? hath ſin the chiefeſt room and place in your affections and your hearts, you are then yet in your bondage.
4. Such as are made free by Chriſt have reſigned up themſelves, their hearts, their love, their all to him, accept of him for Lord as wel… as for their Saviour, and to conſent to take him in all his Offices, for Prophet, Prieſt, and King, and giving up themſelves to him, do become his ſervants and conſequently yeild obedience to him; they have changed their maſter, and they have changed their work and ways, and are become new creatures, having new hearts, wills, and affections, ends and deſigns, than what they had before. For the Condition of ſinners being partakers of Chriſts Redemption is their believing on him, and conſenting to him as Lord and Saviour, chuſing him before all, and loving him above all; and if this you do not do, you are yet in your bondage to Satan and to ſin.
For is it not reaſonable, you ſhould be his Servants▪ that brings you from this ſlavery? And if he purchaſe and buy you out, is it not reaſonable, you ſhould take him for your Lord, and obey him? and that univerſally, ſubmitting to all his Laws, even thoſe that are moſt ſpiritual, and croſs to your corrupt hearts and moſt beloved ſins; not pick and chuſe, but to have reſpect unto them all, Pſal. 119. 6; conſtantly, not by fits and ſtarts, not only when in ſtraits and ſickneſs, but at all times to have the frame, and bent, and inclination of your hearts to yeild obedience to Chriſt, your Lord-Redeemer: freely and voluntarily, as matter of your choice; from a free principle of love, becauſe you love him, you will pray to him; becauſe you love him, you will hear from him, and wait and attend upon him, rejoicing when you pleaſe him, grieving when you do offend him.
If by theſe things you diſcover what you are, bond or free, I ſhall cloſe the whole with an Exhortation to both ſorts, both bond and free.
Uſe of Exhortation, 1. To you that are bound, that you would look after ſpiritual freedom; young men that have hard ſervice, long to be made free; and thoſe that be in priſons and chains, long to be at liberty, and ſhall any of you be content to abide in your thraldom? what will ſin do for you? and what will Satan do for you, that you are ſo loth to leave their ſervice? Is the Redeemer come, and wilt thou not mind him? hath he paid the ranſom, and waiteth for thy acceptance of him, and wilt thou ſtill refuſe him, and the liberty and freedom thou mayeſt have by him, and canſt not have without him? What ſay you, ſirs, you young and old? ſhall I have your anſwer? will you be made free, or will you continue in your bondage? if thou wilt, thou mayeſt; be but willing, and thy chain ſhall be taken from thee. If thou will not remember liberty was offered to thee, and thou didſt refuſe it, thou wouldſt not be free. Though thou haſt been a very vile ſinner, and rebellious, yet thou mayeſt be made free, Pſal. 68. 18. Iſa. 49. 6. Do theſe things.
1. Labour to convince thy ſelf that thou waſt born in bondage, a ſlave by nature to Satan and Sin. The Phariſees did not believe that they were in bondage, and therefore did not look out to Chriſt to be made free, Joh. 8. 33. This is the undoing of multitudes, that they conclude their condition to be good, when it is not ſo; and they conclude before they try. Did you but ſee your bonds, and underſtand your ſlavery, Miniſters would have hopes that by their Sermons they may do you good.
2. Work upon thy heart by ſerious conſideration, thy miſery and deplorable condition while thou art in a ſtate of bondage. When by diligent ſearch thou haſt found thy ſelf in a bondage-condition, hold thy thoughts unto this ſubject till thou art awakened and affected with it; think with thy ſelf, and ſay, Oh my ſoul! being yet a Captive to Satan and to Sin, thou art yet an enemy to God, a ſlighter of Chriſt, under the guilt of all thy ſin, in danger of damnation; awake, ariſe, and look about thee, and get out of this condition, leſt it be too late for ever.
3. Set thy ſelf under the preaching of the word, and conſtantly attend upon God, and come to the hearing of the word, as to an Ordinance of God; and look upon faithful Miniſters as the Ambaſſadors of Jeſus Chriſt, that come to you in the Name of Chriſt, as having Authority from God to propoſe the Goſpel-conditions of deliverance from Captivity, and to treat with you in the Name of God about your being made free. So indeed it is 2 Cor. 5. 19, 20. You come to hear a mans Parts; but you do not look upon them as perſons in Office, having a commiſſion from God to propound Articles of Peace betwixt God and you; to treat with you from God, and in the Name of God, about your everlaſting ſtate, and your deliverance from your preſent bondage, and future torment. Did you believe this, would you ſit and ſleep as if what were delivered to you were not worth the hearing and regarding? or would you ſit and hear, and go away and ſlight all that hath been ſaid unto you?
4. Make application of the Word of God, when you hear it, unto your ſelves. This is ſpoken unto me, this is my miſery, and this is my condition, and this is my danger; and mercy offered to ſinners, is offered unto me; and Chriſt is tendered unto me to help me out of my woful ſtate of bondage. The Miniſter maketh Uſes of the Doctrine he delivers, but all this is ineffectual, till you take it and lay it home to your own hearts: for want of this, you ſit and hear like people not concerned; you ſit and hear without affection, and go away without the due and powerful effect of the Word upon your hearts. Let Conſcience tell thee, thou art the Drunkard, the Hypocrite, the Unbeliever, that is threatned and in danger of damnation.
5. Look up to God through the Ordinance, and beyond the Miniſter that doth ſpeak unto thy ear, that God would ſpeak unto thy heart and conſcience. Miniſters might ſpeak, and yet Conſcience might not ſpeak; Miniſter and Conſcience might both ſpeak; Conſcience ſeconding the Miniſter, that ſaith, Thou art in a dreadful condition while thou art in ſpiritual bondage: Yes, ſaith Conſcience too, ſo thou art; and yet till God ſhall ſpeak, thou wilt not hearken. Oh then when you come to the place where ſinners are made free, look up to God that he would ſpeak unto your hearts.
6. Pray to God that he would have mercy on thee, and pity thee in thy bondage, and help thee out. As a poor priſoner, look through the grates to Heaven, and ſay, Lord, ſome pity for a poor Priſoner, ſome relief and help for a poor Captive. Lord, I am in chains of ſin, but cannot break them; held faſt by Satan, oh let me not periſh; oh let me not live and dye in this ſpiritual bondage; the ranſome is paid for my redemption, I give my ſelf to thee, upon my knees, I do reſign my ſelf, my will, my love, my heart, and all to thee. Sinner, Wilt thou, when thou comeſt home, not ſit and talk vainly, and not ſit idly as heretofore; but go apart, and beg of God for mercy, and do it earneſtly; for it is for thy life, thy ſoul.
2. Exhortation: To you that are ſet at liberty; Your priviledg is a ſingular priviledg, and calleth for ſomething ſingular from you. You were debtors to God, and priſoners to his Juſtice, and were liable to everlaſting impriſonment in the life to come; but Chriſt hath made you free, and you are free indeed, Joh. 8 36. Stir up and awaken your ſelves to theſe following duties.
Firſt, Be thankful unto God and Chriſt, that of bond-men you are made free. If a Captive were delivered out of Turkiſh ſlavery by the means of another; or a man expoſed to a perpetual Impriſonment for his debt, another ſhould free him from the priſon, and the danger thereof; What expreſſions of thankfulneſs would he abundantly utter, ſaying, O Sir, I ow my preſent eaſe, and freedom from my future danger, unto you. I ſhall never forget your kindneſs while I live. I do acknowledg I have not ſuch another friend that hath done the like for me, in all the world. Foraſmuch then as the difference of being a debtor to God, and a debtor to man; of being expoſed to a priſon upon earth, and to the priſon of Hell, is unſpeakably great, methinks you ſhould break forth into holy admirations of the grace and love of God, and ſay, O Lord, I was indebted unto thee in the debt of ſin, and of that I am diſcharged and freed: and now I am indebted in the debt of thankfulneſs unto thee: O the riches of this grace! O the greatneſs of this love and favour! Was ever love like this? Was any kindneſs ever comparable to the kindneſs and the bounty which thou haſt ſhewed to my ſoul? O Lord, I am forced to cry out, I never had, and never can have in heaven or in earth, ſuch another friend as thou haſt been and art unto my ſoul!
But alas, O Lord, I find my heart exceeding dull and dead; a ſmaller kindneſs from a fellow-creature would have greatly affected me, and have made deep impreſſions on my heart; but by ſad experience, and to the grieving of my Soul, I find, I am too too ſtupid and unſenſible of this manifeſt and matchleſs mercy, which thou haſt freely vouchſafed unto me! I believe, that there are many now in the helliſh priſon, as certainly as if I ſaw them with mine eyes, where I alſo might have been; and I ſee others in this world ſtill Captives to the Devil, faſt bound in the cords and chains of luſt and ſin, that are going to the place of that curſed damned crew of loſt ſouls, eternally ſeparated from the enjoyment of thy bleſſed Majeſty, amongſt whom thou haſt given me good hope through grace I ſhall never be; thou ſheweſt mercy unto me, while thou poureſt out thy wrath and fury upon them. Oh whence is this! and how comes this to paſs? why am I poor ſilly wretch partaker of this love? what didſt thou ſee in me but filth and ſin, that might have provoked thee to deal with me as thou haſt done with them? ſurely, Lord, thou hadſt mercy on me, becauſe thou wouldſt have mercy on me! when I did lye in my blood, and bonds, in my fetters and my chains of ſin and guilt, thou didſt paſs by me, but didſt not paſs me by, but ſhewedſt grace and goodneſs to me! When thy Servant and Apoſtle Peter was in priſon, bound with chains, and the keepers before the door kept the priſon, thou didſt ſend thine Angel, who came upon him, and a light ſhined in the priſon, and he ſaid unto him, ariſe up quickly, and his chains fell off from his hands; but when I was in a worſer caſe, and ſorer condition, having fetters on my Soul, and darkneſs in my underſtanding, and the Devil the keeper of the priſon ſtood to watch me, to keep me in his ſtrong hold, thou didſt ſend thy Son (for an Angel could not do it) to knock off thy chains wherewith I was held, and thy Spirit came upon me, and a light did ſhine into my mind, and he ſaid, Ariſe up quickly, and the chains fell off from my Soul: all this thou didſt for me, a Captive and a Priſoner; and it was long before I knew that it was true which was done for me: but while I think and muſe hereon, how I was bound, and now am ſet at liberty; how I was inthralled, and in great diſtreſs, and thou haſt enlarged me; I begin to find and feel my love to kindle in my breaſt, and my heart to be enlarged with thy praiſe; and as thy Apoſtle did ſit in the priſon and ſing, ſo ſhall my ſoul, being brought forth and delivered from captivity, magnifie thy name. Come then, awake O my ſoul! triumph and ſing, be glad, and greatly rejoice, ſince thy loving, holy, Bleſſed Lord hath opened the Priſon-doors, and brought thee forth into the liberty of the Sons of God. Oh! Bleſs the Lord, O my ſoul, and and all that is within me, bleſs his holy Name. Bleſs the Lord, O my ſoul, and forget not all his benefits: who forgiveth all thine iniquities: who healeth all thy diſeaſes: who redeemeth thy life from deſtruction: who crowneth thee with loving kindneſs and tender mercies.
To quicken your hearts to real thankfulneſs for deliverance from this Bondage, and captivity, dwell in your thoughts upon theſe Particulars following.
1. The greatneſs of your Debt for which you were expoſed to everlaſting impriſonment. Conſider here the kinds of your ſins, the number and the aggravations of them.
2. Work upon your thoughts your utter inability and incapacity to make payment of your Debt, for want of which you might have been a Priſoner for ever. You could not ſay to God as the ſervant did to his fellow-ſervant that demanded his Debt of him; Have patience with me, and I will pay thee all, Mat. 18. 29. There was a double Debt that you owed unto God, one as a reaſonable creature, the other, as an unreaſonable ſinner: the firſt was the debt of obedience required by the Law, the other the debt of puniſhment for the tranſgreſſion of the Law; and you could have paid neither of them; Not the debt of perfect and perpetual Obedience; Firſt, becauſe all that you can do is due for the preſent, and that which is due for the preſent will not be accepted as payment for that which is paſt: as if a Tenant owe for Rent, due many quarters paſt, the payment of what is the rent of the laſt quarter will not ſatisfie for all that was due before. Secondly, all that you could do is leſs than what you ought to do; and in ſtrict juſtice a part of payment is not accepted for the whole; every living man comes far ſhort of his duty to God, and runs more and more in arrears with God, and therefore ſo far from paying that we run daily behind hand. Thirdly, man in bondage had not the leaſt mite of that kind which the Law requireth and accepts, to wit, ſinleſs, ſpotleſs and perfect Obedience without mixture of ſin, pure gold without any droſs; and if the Priſoner offer for his liberty money that is not current, the Creditor may refuſe it, and keep him in the Priſon ſtill. And as you could not pay the debt of obedience to the Law, ſo neither could you ſatisfie for the debt of puniſhment due to you for your diſobedience thereunto: the payment or ſatisfaction muſt be equivalent to the wrong that was done. God that was offended is an infinite God; therefore that which ſatisfieth, that the Offender might be free, muſt be ſomething of an infinite value, which no meer man had to give to God; and therefore thoſe Priſoners that are not ſet free by Chriſt ſhall be always paying, but can never fully pay; ſatisfying, but can never fully ſatisfie; and therefore ſuch ſhall never be releaſed, but muſt lie in Priſon for ever.
Thirdly, weigh alſo this, ſatisfaction muſt be made, or the Priſoner never have his liberty. God might, and did demand his Debt. When Adam ſinned, Hue and Cry was made after the Offender, Adam, Where art thou? was apprehended and arraigned at the Bar, What haſt thou done? Haſt thou eaten of the fruit of the Tree, of which I commanded that thou ſhouldſt not eat? He was convicted by his own Confeſſion, I did eat; and was condemned and a ſad ſentence paſt upon him, Gen. 3. 17, 18, 19. This was the pitiful caſe that man was in, ſinned he had, apprehended he was, found guilty, under ſentence, juſtice required ſatisfaction: man could not give it; and thus he knew not which way to turn himſelf▪ for help & for deliverance from his Bondage and Captivity which by ſin he had brought himſelf unto. Oh what a ſtrait were you in, when you owed millions, and had not one mite to pay? after you have pauſed upon this, Conſider,
Fourthly, To releaſe you from your Bonds Jeſus Chriſt did voluntarily undertake for you, did interpoſe himſelf betwixt the wrath of God and the poor Captive, enthralled ſinner; as if Chriſt ſhould ſay, Father, man that was made free, hath abuſed his liberty and is become a Bond ſlave, fallen into the hands of revenging juſtice, which might arreſt him, and clap him up in Priſon for ever; I ſee he is undone and loſt; help himſelf he cannot, but I will be his Surety and his Bail; what he oweth thee, ſet that on my account, I will pay it. I am willing to do and ſuffer in their nature what may pleaſe and ſatisfie thy juſtice; if my life will be taken for their ſalvation, I will lay it down, if my blood will be accepted for the ranſom of theſe poor Priſoners I will ſhe…l it for them, rather than that they ſhall always remain in this Captivity. Oh can you think how ready Chriſt was for to engage, and to become your Surety, to die for you, that you might live, to be bound for you, that your Bonds might be broken, and your ſoul eſcape, and not have your heart affected with his love, and your tongue imployed in his praiſes? Jer. 30. 21. Who is this that engaged his heart to approach unto me? ſaith the Lord. Who is this forward Engager, that is ſo willing and hearty in this work? It is one that is able and mighty to ſave, to redeem by price and power, poor Captive Sinners, even the only Son of the ever bleſſed God; and ſo he is ſaid to be our Surety, Heb. 7. 22. A Surety is one that undertakes for, or gives aſſurance in the behalf of another; one entring into Bond and ſtanding engaged for another to do & to perform for another, what he was bound to do. Among men Suretiſhip is a dangerous thing; he diſſures his own eſtate that is ſurety for another. Prov. 11. 15. He that is ſurety for a ſtranger ſhall ſmart for it: and he that hateth ſuretiſhip is ſure. But notwithſtanding ſuretiſhip is thus among men, yet Chriſt would become a Surety for us to God himſelf, to bring us forth from our Bondage; and that you might be the more affected, and inflamed with his love, conſider how far he acted for poor Captives beyond what ever man did for any man.
1. How many Captives Chriſt engageth for! How many millions he became a Surety for, for their ranſom and deliverance! one man might be bound, and become a Surety for one, or two, but who will be Surety for thouſands? eſpecially if you add,
2. The greatneſs of the Debt of thoſe he became a Surety for; One man might be perſwaded to be Surety for another, if the Debt be ſmall; but if it be for thouſands and for millions, men are ſhie, but if it be for multitudes that owe ſuch great ſums, every one ſo much, who will be perſwaded to be Surety for them? but if they be in Priſon or in Bondage there they lie for want of money of their own, or Suretiſhip from another. But Chriſt became Surety for multitudes, and each one owed abundance, that it doth paſs the skill of the ableſt Arithmetician to caſt up the total ſum that one of theſe Priſoners were in Bondage for.
3. Chriſt knew moſt certainly that he ſhould pay undoubtedly the Debt of all, he became a Surety for. Many men are Sureties for others, hoping they ſhall never be called upon for the Debt, but that the Debtor will pay it himſelf; ſome will be bound for a man, whom they judg to be worth as much as they owe and more too; but if it be a poor man, not worth one farthing, and his debt be thouſands, Who will then become Surety for him? a Priſoner he is, and ſo he is like to be: and if any become bound for another, and pay the debt for him▪ what trouble doth this cauſe unto him? it breaks his ſleep & he is diſpleaſed with himſelf, that ever he entred into Bond, and ſaith it ſhall be a warning to me, while I live, how I become a Surety for another; I thought him able enough, elſe I would not have brought my ſelf into ſuch ſnares.
But all this was known to Chriſt, when he did become our Surety. He knew our beggary and our poverty, and that we could not contribute the ſmalleſt mite, towards the ſatisfaction to be made in order to the freeing of the Captives from their Bondage; and he knew that God would not ſpare him, but exact the utmoſt from him, and yet he did voluntarily undertake our ranſom. Oh what love was this!
4. Chriſt became a Surety for you, when you were a ſtranger to him. He did undertake to releaſe you out of your Bonds and Fetters when you had no ſpecial actual relation to him. Some men will not be Sureties for their moſt intimate acquaintance, and near relations, not for a Brother, father, ſon, but for a ſtranger who will do it? herein then admire the love of Chriſt that when you were in Chains of ſin and guilt, and a ſtranger too, Chriſt did undertake and did pay a ranſom for you.
5. Yet more to affect your heart, Conſider, that Chriſt did ranſom you from your Captivity when you were an enemy unto him. A man might poſſibly take ſome pity on a ſtranger, but an enemy that hates him, and that would and doth diſhonour and reproach him, who would be deeply engaged for him? yet Chriſt did this for you, when you were enemies unto Chriſt, Rom. 5. 10.
6. Yet to raiſe your admiration and affection more, Conſider Chriſt did become a Surety for you, before you did or could deſire any ſuch kindneſs at his hands. What Man or Angel could have thought of the ranſoming of Captives by the Son of God, becoming the Son of Man, and God himſelf redeem us by his blood? How long might you ask, how many might you go to? and how many entreaties might you uſe before you can prevail with one to be engaged for you for much, when you have nothing of your own? but Chriſt did this for us all, before any man had any ſuch deſire in his heart, thought in his mind, requeſt in his mouth, that he would do ſo great and wonderful a kindneſs for us.
7. Chriſt did this alone, without any other engaging with him. Men require counter-ſecurity. If I be bound for you (ſaith one) you ſhall find to be bound with me, to be bound to me, to ſave me harmleſs; or you ſhall make over ſuch houſes, or ſuch lands for my ſecurity, that if I be called upon, or the Bond be put in ſuit againſt me, I might ſave my ſelf: But as Chriſt did tread the wine-preſs of Gods wrath alone, ſo did he alone undertake to ranſom and redeem us from our bondage and captivity.
8. Chriſt did never repent of this undertaking, nor deſired to ſtand bound no longer. Men engaged for others, when they fear they will fail, make all means they can to get out of the bond, and to ſtand ſurety no longer; they will ſcarce ſleep till they have got themſelves free, though the party that is the principal debtor be arreſted and put in priſon. But Jeſus Chriſt our Lord-Redeemer and Surety, to bring us out of bondage was conſtant to the death; and when Peter did diſſwade him from ſuffering (which was the payment of our ranſom), how ſharply did Chriſt rebuke him, Mat. 6. 21, 22, 23? Yea he was deſirous of the time of actual performance, Luk. 12. 50, I have a baptiſm to be baptized with, and how am I ſtraitned till it be accompliſhed. Chriſt never ſaid, it doth repent me, that I did ever undertake to ranſom Captive ſinners; God ſaid indeed, it did repent him that he made man, Gen. 6. 6; but Chriſt never did repent that he had engaged himſelf to redeem ſinners.
9. Conſider what it was that was the price that Chriſt did give to make you free from your captivity. Men might be Surety for men to pay a ſum of money; but Chriſt became our Surety to the ſhedding of his own moſt precious blood. Men might give ſome money to redeem a Captive from Turkiſh ſlavery; but Chriſt himſelf, his life, his ſoul and body, to bring us from our bitter bondage, and miſerable captivity. Thus take ſome time to ponder upon the Lord your ſurety, that did ſo freely undertake the ranſoming of your captivated Souls. Which was the fourth head to get your hearts affected with this priviledg of being ſet at liberty.
Fifthly, Conſider, That God was pleaſed to accept of the undertaking of Chriſt, and what he hath laid down for your ranſom from captivity. God might have exacted the debt from man that did owe it. It is a voluntary act for a man to become a ſurety, no man is to be compelled to it; and it is a voluntary act of the creditor to accept of ſuch a ſurety, they are both free and at their choice; but when the one offers himſelf to become bound, and the other doth accept of his ſuretiſhip, then is the debtor or priſoner relieved.
It was free love in Chriſt to become our Redeemer; it was grace in God to accept of Chriſts ranſom for us. The Son might have ſaid, Man hath ſinned, why ſhould I ſuffer? man hath deſerved the wrath of God, let him undergo it: And the Father might have ſaid, Man hath tranſgreſſed my Law, and violated my Covenant, and I will make him ſuffer for it; they have brought themſelves into bonds of miſery, and they ſhall lie therein, and they that ſinned, themſelves ſhall die. Oh wonder then at this bleſſed agreement between the Father and the Son, for the bringing forth poor Souls in Bondage from their Captivity.
Seventhly, From all the former it follows, the Salvation of ſuch as are made free, is ſure and certain. Heaven now belongeth unto you; and the glory above you have a title to; Doth Satan object againſt you, that you have ſinned, and deſerved to lie in everlaſting Chains, you might reply: it is true, but Chriſt is my Surety and Redeemer, and hath ſet me free? Doth the Law or Conſcience accuſe you, you might anſwer all from the Ranſom of your Redeemer. Do you fear the Juſtice of God, why your Debt is paid by your Surety, and then the Debtor cannot be caſt into Priſon. The Surety and the Debtor in Law are but one Perſon, and the Surety is liable to make ſatisfactory payment, Prov. 22. 26, 27. and Chriſt hath done it, and you diſcharged.
God hath given ſome to Chriſt, whom he is to bring to Heaven; and they ſhall not periſh, John 6. 38, 39, 40. as Judah did engage to Jacob for Benjamin; Gen. 43. 9. I will be Surety for him, of my hands thou ſhalt require him: if I bring him not unto thee, and ſet him before thee, then let me bear the blame for ever. And therefore when Benjamin was to be detained by Joſeph, Judah pleads hard, and offers himſelf to abide in his ſtead and to be a Bondman there; ſo that Benjamin might return to his Father with his Brethren Gen. 44. 33. Chriſt hath undertaken to bring all thoſe out of their Bonds and Fetters, which the Father gave unto him, and to ſet them in Heaven before him. The price is paid, the Bonds are broken, the Chains fallen from your Souls, in which you were held while unconverted: as he hath opened the Priſon-doors that you might come forth, ſo he will open to you the Palace-gates that you may enter in: for hopes hereof be thankful, be exceeding thankful and rejoyce in the Lord your Redeemer.
Second Exhortation. The next Duty I would preſs upon you is, to be compaſſionate, and to put on tender bowels of pity towards thoſe that yet are bound in the Fetters and Chains of their ſin and guilt; whileſt you do rejoyce in that you are free, do not forget to commiſerate them that yet are Captives.
1. Let Miniſters think of this when they are ſtudying for, and praying for, and preaching to their people, how they be in Bondage and in ſlavery, and that except their Chains be looſed and their Fetters broken and knocked off, their ſouls are loſt for ever, and that they will be faſter ſhortly bound hand and foot and caſt into a place of outer and eternal darkneſs; ſome ſerious and believing thoughts of their preſent danger, and their future miſery would put more life into all we do for their recovery and prevention of their everlaſting condemnation. Should we then preach unto them with ſuch lukewarmneſs, as if we were telling them a tale, or ſaying ſuch things in that manner, as if we did not believe our ſelves the things we do declare? or as if it were no matter whether our hearers did believe, receive and obey the Meſſage we deliver to them or no? when yet they be the great and weighty truths of everlaſting Life or Death: to preach a Redeemer to Captive ſouls what skill and life, and love doth it require? what zeal and pity to their ſouls doth it call for? Oh that God would pardon the want of theſe in me, give me that belief of their eternal ſtate and ſeriouſneſs of heart, that I may ever ſpeak and preach the Doctrine of Redemption to enſlaved ſinners, as to thoſe that are undone for ever, except they be prevailed with to come to him, ſubmit to him, accept of him, and give up themſelves to be His wholly, and to be his only that hath paid the ranſom for their deliverance. When ſome years ſince I was called occaſionally to preach to the Priſoners in Newgate, and ſaw my Hearers come in Fetters, and heard their Chains ratling at their heels, methoughts it was an affecting ſpectacle to ſee men before me that were ſhortly to be called to the Bar of Men, and be tried for their lives, and ſome likely to be ſentenced to death and put to execution: but if we do behold our Hearers ſtanding before us, though free from ſuch material Chains of Iron, yet bound faſt in their luſts and ſins, and conſider they muſt be ſhortly tried at the Bar of God, and if not delivered by Chriſt, muſt receive a ſentence of death, baniſhed from the preſence of the bleſſed God, caſt down to Devils and damned Spirits, it ſhould move us to pray for them, weep over them, and preach unto them with greateſt pity and compaſſion. To ſtand and view ſo many perſons, amongſt whom many are the Devils Captives, whom he is leading Fettered to eternal perdition, ſhould raiſe in our hearts ſtrong workings of affection towards them, and ſpeak unto them with that earneſtneſs and tender love, as becometh thoſe that are ſpeaking in the Name of God to loſt ſinners in order to their recovery and deliverance from Captivity.
2. Let Parents that are made free, pity and compaſſionate their Children that yet are bound. If any of your Children ſhould be laid in Irons for ſome Fact committed againſt the Laws of men, and carried Bound to Execution, would not this like a Sword pierce your very hearts, be matter of grief and trouble to you? would not tears plentifully flow from your eyes, and bitter lamentations from your mouth, that ever you ſhould bring forth, and bring up children that ſhould end their days in ſuch reproach and infamy to you and them? or if any of you had a Son abroad, and you ſhould hear he were taken Captive by the Turks, or were in the Spaniſh Inquiſition, what ſhedding of tears! what wringing of hands! what ſmiting on your breſt would theſe tidings make! what dolorous complaints and grievous moans would you make! ſaying, O my Son, my Son, my poor afflicted and diſtreſſed Son, thou art fallen into the hands of barbarous and cruel men; thou art put to drudgery and ſlavery! O my Son, my Son, what ſhall I do for thee, my Son. Oh that I could give or find a ranſom for him! if all I have would ſet him free, he ſhould not lie in Chains and Fetters, nor continue in that ſore Captivity! Why, you Parents! would you thus lament the miſery of your Childrens body, and do you make nothing of the the miſery of your Childrens ſouls! would you thus take on, and grieve and mourn for their outward bondage, which is conſiſtent with the good condition of their ſouls, and will ſhortly have an end, and yet is it nothing to you, to ſee them in their ſpiritual bondage, captivated by Satan, and in danger of being caſt into an everlaſting Dungeon of black and thick darkneſs! Oh why do you not ſpeak to them, and tell them of their miſery and their remedy; how they came into this condition, and how they may get out of it? why do you not, day and night plead with them, inſtruct them, and exhort them, that they may eſcape the torments of Hell hereafter, by being brought out of their bondage now? why do you not pray to God, that he would make them free? why do you not plead at the throne of grace, and ſay, Lord, I have Children that are Satans Captives, my poor Children are faſt bound in Fetters of ſin, in the Bonds of iniquity: O thou God of grace, that haſt ſhewed favour unto me, ſhew favour to my children alſo! Oh that they may be releaſed! Oh that thou wouldſt pleaſe to pity them in their Bondage, and for the ranſom of thy Son let them be redeemed, and by the powerful workings of thy ſpirit have their wills ſubdued, and inclined to accept of the only Redeemer; him thou didſt ſend to proclaim liberty to Captives, Oh that by thy grace thou wouldſt cauſe them to come in, and lay hold upon the mercy granted in the proclamation of the Goſpel, that they might not periſh in their Bonds.
3. Let Maſters that are made free and ſet at liberty have compaſſion on their ſervants that are fettered in their Chains of ſin. They are not only bound to you (to be ſo bound is in order to their good and their freedom) but are alſo bound in the Cords of their iniquity, which is their preſent ſlavery, and tendeth to their eternal miſery; doth it not pity you, to ſee your ſervants, to be ſervants of the Devil, and in bondage to their luſts? doth not your hearts work within you to conſider that any under your Roof, ſhould be drudges unto Satan? or do you ſee this, and have you nothing to ſay unto them all the week long, to make them apprehenſive of their danger, and ſenſible of their miſery? is it enough for you to teach them the skill and art of your trade, and at the expiration of ſeven years to make them free, while you do neglect to help them (as inſtruments under God) out of the thraldom of Satan and of ſin? or can it ſatisfie you that they have at the end of their Service to you, the freedom of the City or Corporation where you and they do dwell, while they are not brought into the liberty of the Sons of God? or can you have peace in the neglect of your duty, to think they came into your family Bond-ſlaves to ſin, and after ſeven years time, they go out as they came in? or ſhould you not endeavour that they may be ſpiritually free, while they continue ſervants unto you? Oh how would they have cauſe to bleſs God for you, and that ever they came within your doors, and dwelt within your walls, if they may ſay, when I firſt became a Servant to my Maſter, I was a ſervant to my luſts alſo, but by his inſtructions, admonitions, and example, I became a ſervant of God, before I ceaſed to be a ſervant unto him? if it ſhould be otherwiſe, let it not be through your neglect; for as it will not be without ſin and miſery to your ſervants, ſo neither will it be without guilt on you.
The like I might urge upon other relations, acquaintance and friends, husbands to have compaſſion on their wives, wives on their husbands, one Neighbour on another; you that know what it is to have been in theſe curſed Bonds, and what it is to be made free, do your utmoſt to help and ſuccour them that be in chains of ſin, and and know not the evil of it, nor the good of the contray condition; and therefore mourn not under the one, nor deſire to be brought forth into the other.
Third Exhortation. Were you in Bonds, and are they broke? in Fetters and are they knocked off? then walk in the whole courſe of your lives as becomes a ranſomed and redeemed people. It will not become you to live and act as others do; as there is a wonderful difference between your condition, and the condition of others, ſo there muſt be, betwixt your converſation and the converſation of others. See that you be humble, holy, heavenly: ſee that you be fruitful in every good work: faithful to your Lord-Redeemer, and be no more intangled with thoſe ſins and ſnares you are delivered from. Now you are enlarged, walk cloſe with God, holy-ſtrictneſs is the greatſt and the trueſt liberty. Pſal. 119. 45. I will walk at liberty: for I ſeek thy Precepts. Remember he that hath called you to liberty, gives you not leave to live licentiouſly, but to tread in the paths of piety. Go on then, Hold on your way, continue and perſevere therein to the end, and when the ſervants of ſin, at the coming of Death, and the Day of Judgment, ſhall be bound in a place of darkneſs, pain and torment, you ſhall be free in a place, a Palace of reſt and light, of life and love, ſinging, ſounding forth the everlaſting Praiſes of your Redeemer.
Amen.
FINIS.