in the faith’ (1 Peter 5:9). And of Paul, when he saith, ‘Take the
shield of faith, wherewith ye shall be able to quench all the fiery
darts of the wicked’ (Eph 6:16). Wherefore is it said, Begin at
Jerusalem, if the Jerusalem sinner is not to have the benefit of it?
And if I am to have the benefit of it, let me call it to mind when
Satan haunts me with continual remembrance of my sins, of my Jerusalem
sins. Satan and my conscience say I am the biggest sinner:—Christ
offereth mercy, in the first place, to the biggest sinners! Nor is the
manner of the offer other but such as suiteth with my mind. I am sorry
for my sin; yea, sorry at my heart that ever sinful thought did enter,
or find the least entertainment in my wicked mind: and might I obtain
my wish, I would never more that my heart should be a place for ought
but the grace, and spirit, and faith of the Lord Jesus. I speak not
this to lessen my wickedness; I would not for all the world but be
placed by mine own conscience in the very front of the biggest sinners,
that I might be one of the first that are beckoned, by the gracious
hand of Jesus the Saviour, to come to him for mercy.
Well, sinner, thou now speakest like a Christian; but say thus, in a
strong spirit, in the hour of temptation, and then thou wilt, to thy
commendation and comfort, quit thyself well. This improving of Christ,
in dark hours, is the life, though the hardest part of our
Christianity. We should neither stop at darkness nor at the raging of
our lusts, but go on in a way of venturing, and casting the whole of
our affairs for the next world at the foot of Jesus Christ. This is the
way to make the darkness light, and also to allay the raging of
corruption.
The first time the Passover was eaten was in the night; and when Israel
took courage to go forward, though the sea stood in their way like a
devouring gulf, and the host of the Egyptians follow them at the heels;
yet the sea gives place, and their enemies were as still as a stone
till they were gone over (Exo 12:8; 14:13,14,21,22; 15:16).
There is nothing like faith to help at a pinch; faith dissolves doubts
as the sun drives away the mists. And that you may not be put out, know
your time, as I said, of believing is always. There are times when some
graces may be out of use, but there is no time wherein faith can be
said to be so. Wherefore, faith must be always in exercise. Faith is
the eye, is the mouth, is the hand, and one of these is of use all day
long. Faith is to see, to receive, to work, or to eat; and a Christian
should be seeing, or receiving, or working, or feeding all day long.
Let it rain, let it blow, let it thunder, let it lighten, a Christian
must still believe. At ‘what time,’ said the good man, ‘I am afraid, I
will trust in thee’ (Psa 56:2,3).
Nor can we have a better encouragement to do this than is, by the text,
set before us; even an open heart for a Jerusalem sinner. And if for a
Jerusalem sinner to come, then for such an one when come. If for such
an one to be saved, then for such an one that is saved. If for such an
one to be pardoned his great transgressions, then for such an one who
is pardoned these to come daily to Jesus Christ too, to be cleansed and
set free from his common infirmities, and from the iniquities of his
holy things. Therefore, let the poor sinner that would be saved labour
for skill to make the best improvement of the grace of Christ to help
him against the temptations of the devil and his sins.
Tenth, Would Jesus Christ have mercy offered, in the first place, to
the biggest sinners? Let those men consider this that have, or may, in
a day of trial, spoken or done what their profession or conscience told
them they should not, and that have the guilt and burden thereof upon
their consciences.
Whether a thing be wrong or right, guilt may pursue him that doth
contrary to his conscience. But suppose a man should deny his God, or
his Christ, or relinquish a good profession, and be under the real
guilt thereof, shall he, therefore, conclude he is gone for ever? Let
him come again with Peter’s tears, and no doubt but he shall obtain
Peter’s forgiveness; for the text includes the biggest sinners. And it
is observable, that before this clause was put into this commission,
Peter was pardoned his horrible revolt from his Master. He that
revolteth in the day of trial, if he is not shot quite dead upon the
place, but is sensible of his wound, and calls out for a chirurgeon,
shall find his Lord at hand to pour wine and oil into his wounds, that
he may again be healed, and to encourage him to think that there may be
mercy for him; besides what we find recorded of Peter, you read in the
Acts, some were, through the violence of their trials, compelled to
blaspheme, and yet are called saints (Acts 26:9-11).
Hence you have a promise or two that speak concerning such kind of men,
to encourage us to think that, at least, some of them shall come back
to the Lord their God. ‘Shall they fall,’ saith he, ‘and not arise?
Shall he turn away, and not return?’ (Jer 8:4). ‘and in that day will I
assemble her that halteth, and I will gather her that is driven out,
and her that I have afflicted. And I will make her that halted a
remnant, and her that was cast far off a strong nation; and the Lord
shall reign over them in Mount Zion—for ever.’ What we are to
understand by her that halteth, is best expressed by the prophet Elijah
(Micah 4:6,7; Zeph 3:19; 1 Kings 18:21).
I will conclude, then, that for them that have halted, or may halt, the
Lord has mercy in the bank,35 and is willing to accept them if they
return to him again. Perhaps they may never be after that of any great
esteem in the house of God, but if the Lord will admit them to favour
and forgiveness—O exceeding and undeserved mercy! (See Ezekiel
44:10-14). Thou, then, that mayest be the man, remember this, that
there is mercy also for thee. Return, therefore, to God, and to his
Son, who hath yet in store for thee, and who will do thee good.
But, perhaps, thou wilt say, He doth not save all revolters, and,
therefore, perhaps not me. Answer. Art thou returning to God? If thou
art returning, thou art the man; ‘Return, ye backsliding children, and
I will heal your backslidings’ (Jer 3:22).
Some, as I said, that revolt, are shot dead upon the place; and for
them, who can help them? But for them that cry out of their wounds it
is a sign that they are yet alive, and, if they use the means in time,
doubtless they may be healed.
Christ Jesus has bags of mercy that were never yet broken up or
unsealed. Hence it is said, he has goodness laid up; things reserved in
heaven for his. And if he breaks up one of these bags, who can tell
what he can do? Hence his love is said to be such as passeth knowledge,
and that his riches are unsearchable. He has, nobody knows what; for
nobody knows who! He has by him, in store, for such as seem, in the
view of all men, to be gone beyond recovery. For this, the text is
plain. What man or angel could have thought that the Jerusalem sinners
had been yet on this side of an impossibility of enjoying life and
mercy? Hadst thou seen their actions, and what horrible things they did
to the Son of God; yea, how stoutly they backed what they did with
resolves and endeavours to persevere, when they had killed his person,
against his name and doctrine; and that there was not found among them
all that while, as we read of, the least remorse or regret for these
their doings; couldest though have imagined that mercy would ever have
took hold of them, at least so soon! Nay, that they should, of all the
world, be counted those only meet to have it offered to them in the
very first place! For so my text commands, saying, Preach repentance
and remission of sins among all nations, beginning at Jerusalem.
I tell you the thing is a wonder, and must for ever stand for a wonder
among the sons of men. It stands, also, for an everlasting invitation
and allurement to the biggest sinners to come to Christ for mercy. Now
since, in the opinion of all men, the revolter is such an one; if he
has, as I said before, any life in him, let him take encouragement to
come again, that he may live by Christ.
Eleventh, Would Jesus Christ have mercy offered, in the first place, to
the biggest sinners? Then let God’s ministers tell them so. There is an
incidence36 in us, I know not how it doth come about, when we are
converted, to contemn them that are left behind. Poor fools as we are,
we forget that we ourselves were so (Titus 3:2,3).
But would it not become us better, since we have tasted that the Lord
is gracious, to carry it towards them so, that we may give them
convincing ground to believe that we have found that mercy which also
sets open the door for them to come and partake with us. Ministers, I
say, should do thus, both by their doctrine, and in all other respects.
Austerity doth not become us, neither in doctrine nor in
conversation.37 We ourselves live by grace; let us give as we receive,
and labour to persuade our fellow-sinners, which God has left behind
us, to follow after, that they may partake with us of grace. We are
saved by grace; let us live like them that are gracious. Let all our
things, to the world, be done in charity towards them; pity them, pray
for them, be familiar with them, for their good. Let us lay aside our
foolish, worldly, carnal grandeur; let us not walk the streets, and
have such behaviours as signify we are scarce for touching of the poor
ones that are left behind; no, not with a pair of tongs. It becomes not
ministers thus to do.
[A gentle reproof.]
Remember your Lord, he was familiar with publicans and sinners to a
proverb: ‘Behold a man gluttonous, and a wine-bibber, a friend of
publicans and sinners’ (Matt 11:19). The first part, concerning his
gluttonous eating and drinking, to be sure, was an horrible slander;
but for the other, nothing was ever spoke truer of him by the world.
Now, why should we lay hands cross on this text; that is, choose good
victuals, and love the sweet wine better than the salvation of the poor
publican? Why not familiar with sinners, provided we hate their spots
and blemishes, and seek that they may be healed of them? Why not
fellowly with our carnal neighbours? If we do take occasion to do so,
that we may drop, and be yet distilling some good doctrine upon their
souls? Why not go to the poor man’s house, and give him a penny, and a
Scripture to think upon? Why not send for the poor to fetch away, at
least, the fragments of thy table, that the bowels of thy fellow-sinner
may be refreshed as well as thine?
Ministers should be exemplary; but I am an inferior man, and must take
heed of too much meddling. But might I, I would meddle with them, with
their wives, and with their children too. I mean not this of all, but
of them that deserve it, though I may not name them. But, I say, let
ministers follow the steps of their blessed Lord, who, by word and
deed, showed his love to the salvation of the world, in such a carriage
as declared him to prefer their salvation before his own private
concern. For we are commanded to follow his steps, ‘who did no sin,
neither was guile found in his mouth.’
And as I have said concerning ministers, so I say to all the brethren,
Carry it so, that all the world may see, that indeed you are the sons
of love. Love your Saviour; yea, show one to another that you love him,
not only by a seeming love of affection, but with the love of duty.
Practical love is best.38 Many love Christ with nothing but the lick of
the tongue. Alas! Christ Jesus the Lord must not be put off thus; ‘He
that hath my commandments, and keepeth them,’ saith he, ‘he it is that
loveth me’ (John 14:21). Practical love, which stands in self-denial,
in charity to my neighbour, and a patient enduring of affliction for
his name; this is counted love. Right love to Christ is that which
carries in it a provoking argument to others of the brethren (Heb
10:24). Should a man ask me how he should know that he loveth the
children of God? the best answer I could give him, would be in the
words of the apostle John; ‘By this,’ saith he, ‘we know that we love
the children of God, when we love God, and keep his commandments’ (1
John 5:2). Love to God and Christ is then shown, when we are tender of
his name; and then we show ourselves tender of his name, when we are
afraid to break any, the least of his commandments. And when we are
here, then do we show our love to our brother also.
[The Conclusion.]
Now, we have obligation sufficient thus to do, for that our Lord loved
us, and gave himself for us, to deliver us from death, that we might
live through him. The world, when they hear the doctrine that I have
asserted and handled in this little book; to wit, that Jesus Christ
would have mercy offered, in the first place, to the biggest sinners,
will be apt, because themselves are unbelievers, to think that this is
a doctrine that leads to looseness, and that gives liberty to the
flesh; but if you that believe love your brethren and your neighbours
truly, and as you should, you will put to silence the ignorance of such
foolish men, and stop their mouths from speaking evil of you. And, I
say, let the love of Christ constrain us to this. Who deserveth our
heart, our mouth, our life, our goods, so much as Jesus Christ, who has
bought us to himself by his blood, to this very end, that we should be
a peculiar people, zealous of good works?
There is nothing more seemly in the world than to see a Christian walk
as becomes the gospel; nor anything more unbecoming a reasonable
creature, than to hear a man say, ‘I believe in Christ,’ and yet see in
his life debauchery and profaneness. Might I, such men should be
counted the basest of men; such men should be counted by all unworthy
of the name of a Christian, and should be shunned by every good man, as
such who are the very plague of profession. For so it is written, we
should carry it towards them. Whoso have a form of godliness, and deny
the power thereof, from such we must turn away.
It has ofttimes come into my mind to ask, By what means it is that the
gospel profession should be so tainted39 with loose and carnal
gospellers? and I could never arrive to better satisfaction in the
matter than this—such men are made professors by the devil, and so by
him put among the rest of the godly. A certain man had a fruitless fig
tree planted in his vineyard; but by whom was it planted there? even by
him that sowed the tares, his own children, among the wheat (Luke 13:6;
Matt 13:37-40). And that was the devil. But why doth the devil do thus?
Not of love to them, but to make of them offences and stumbling-blocks
to others. For he knows that a loose professor in the church does more
mischief to religion than ten can do to it that are in the world. Was
it not, think you, the devil that stirred up the damsel that you read
of in Acts 16 to cry out, ‘These men are the servants of the most high
God, which show unto us the way of salvation?’ Yes it was, as is
evident, for Paul was grieved to hear it. But why did the devil stir up
her to cry so, but because that was the way to blemish the gospel, and
to make the world think that it came from the same hand as did her
soothsaying and witchery? (verse 16-18). ‘Holiness, O Lord, becomes thy
house for ever.’ Let, therefore, whoever they be that profess the name
of Christ, take heed that they scandal not that profession which they
make of him, since he has so graciously offered us, as we are sinners
of the biggest size, in the first place, his grace to save us.
[Answers to Objections.]
Having thus far spoken of the riches of the grace of Christ, and of the
freeness of his heart to embrace the Jerusalem sinners, it may not be
amiss to give you yet, as a caution, an intimation of one thing,
namely, that this grace and freeness of his heart, is limited to time
and day; the which, whoso overstandeth, shall perish notwithstanding.
For, as a king, who, of grace, sendeth out to his rebellious people an
offer of pardon, if they accept thereof by such a day, yet beheadeth or
hangeth those that come not in for mercy until the day or time be past;
so Christ Jesus has set the sinner a day, a day of salvation, an
acceptable time; but he who standeth out, or goeth on in rebellion
beyond that time, is like to come off with the loss of his soul (2 Cor
6:2; Heb 3:13-19; 4:7; Luke 19:41,42). Since, therefore, things are
thus, it may be convenient here to touch a little upon these
particulars.
First, That this day, or time thus limited, when it is considered with
reference to this or that man, is ofttimes undiscerned by the person
concerned therein, and always is kept secret as to the shutting up
thereof.
And this, in the wisdom of God is thus, to the end no man, when called
upon, should put off turning to God to another time. Now, and TODAY, is
that and only that which is revealed in holy Writ (Psa 50:22; Eccl
12:1; Heb 3:13,15). And this shows us the desperate hazards which those
men run, who, when invitation or conviction attends them, put off
turning to God to be saved till another, and, as they think, a more fit
season and time. For many, by so doing, defer this to do till the day
of God’s patience and long-suffering is ended; and then, for their
prayers and cries after mercy, they receive nothing but mocks, and are
laughed at by the God of heaven (Prov 1:20-30; Isa 65:12-16; 66:4; Zech
7:11-13).
Secondly, Another thing to be considered is this, namely, That the day
of God’s grace with some men begins sooner, and also sooner ends, than
it doth with others. Those at the first hour of the day, had their call
sooner than they who were called upon to turn to God at the sixth hour
of the day; yea, and they who were hired at the third hour, had their
call sooner than they who were called at the eleventh (Matt 20:1-6).
1. The day of God’s patience began with Ishmael, and also ended before
he was twenty years old. At thirteen years of age he was circumcised;
the next year after, Isaac was born; and then Ishmael was fourteen
years old. Now, that day that Isaac was weaned, that day was Ishmael
rejected; and suppose that Isaac was three years old before he was
weaned, that was but the seventeenth year of Ishmael; wherefore the day
of God’s grace was ended with him betimes (Gen 17:25; 21:2-11; Gal
4:30).
2. Cain’s day ended with him betimes; for, after God had rejected him,
he lived to beget many children, and build a city, and to do many other
things. But, alas! all that while he was a fugitive and a vagabond. Nor
carried he anything with him after the day of his rejection was come,
but this doleful language in his conscience. ‘From God’s face shall I
be hid’ (Gen 4:10-15).
3. Esau, through his extravagancies, would needs go sell his
birthright, not fearing, as other confident fools, but that yet the
blessing would still be his. After which, he lived many years; but all
of them under the wrath of God, as was, when time came, made to appear
to his destruction; for, ‘when he would have inherited the blessing, he
was rejected, for he found no place of repentance, though he sought it
carefully with tears’ (Heb 12:16,17).
Many instances might be given as to such tokens of the displeasure of
God against such as fool away, as the wise man has it, the prize which
is put into their hand (Prov 17:16).
Let these things, therefore, be a further caution to those that sit
under the glorious sound of the gospel, and hear of the riches of the
grace of God in Christ to poor sinners. To slight grace, to despise
mercy, and to stop the ear when God speaks, when he speaks such great
things, so much to our profit, is a great provocation. He offereth, he
calls, he woos, he invites, he prays, he beseeches us in this day of
his grace to be reconciled to him; yea, and has provided for us the
means of reconciliation himself. Now, this despised must needs be
provoking; and it is a fearful thing to fall into the hands of the
living God.
Objection. But some man may say unto me, ‘Fain I would be saved, fain I
would be saved by Christ; but I fear this day of grace is past, and
that I shall perish, notwithstanding the exceeding riches of the grace
of God.’
Answer. To this doubt I would answer several things. 1. With respect to
this day. 2. With respect to thy desires. 3. With respect to thy fears.
1. With respect to this day; that is, whether it be ended with a man or
no.
(1.) Art thou jogged, and shaken, and molested at the hearing of the
Word? Is thy conscience awakened and convinced then, that thou art at
present in a perishing state, and that thou hast need to cry to God for
mercy? This is a hopeful sign that this day of grace is not past with
thee. For, usually, they that are past grace, are also, in their
conscience, ‘past feeling,’ being ‘seared with a hot iron’ (Eph
4:18,19; 1 Tim 4:1,2). Consequently, those past grace must be such as
are denied the awakening fruits of the Word preached. The dead that
hear, says Christ, shall live; at least wise,40 Christ has not quite
done with them; the day of God’s patience is not at an end with them
(John 5:25).
(2.) Is there, in thy more retired condition, arguings, strugglings,
and strivings with thy spirit to persuade thee of the vanity of what
vain things thou lovest, and to win thee in thy soul to a choice of
Christ Jesus and his heavenly things? Take heed and rebel not, for the
day of God’s grace and patience will not be past with thee till he
saith, his ‘Spirit shall strive no more’ with thee; for then the woe
comes, when he shall depart from them; and when he says to the means of
grace, Let them alone (Hosea 4:17; 9:12).
(3.) Art thou visited in the night seasons with dreams about thy state,
and that thou art in danger of being lost? Hast thou heart-shaken
apprehensions when deep sleep is upon thee, of hell, death, and
judgment to come? These are signs that God has not wholly left thee, or
cast thee behind his back for ever. ‘For God speaketh once, yea twice,
yet man perceiveth it not. In a dream, in a vision of the night, when
deep sleep falleth upon men, in slumberings upon the bed; then he
openeth the ears of men, and sealeth their instruction, that he may
withdraw man from his purpose,’ his sinful purposes, ‘and hide pride
from man’ (Job 33:14-17). All this while God has not left the sinner,
nor is come to the end of his patience towards him, but stands, at
least, with the door of grace ajar in his hand, as being loath, as yet,
to bolt it against him.
(4.) Art thou followed with affliction, and dost thou hear God’s angry
voice in thy afflictions? Doth he send with the affliction an
interpreter, to show thee thy vileness; and why, or wherefore, that
hand of God is upon thee, and upon what thou hast; to wit, that it is
for thy sinning against him, and that thou mightest be turned to him?
If so, thy summer is not quite ended; thy harvest is not yet quite over
and gone. Take heed, stand out no longer, lest he cause darkness, and
lest thy feet stumble upon the dark mountains; and lest, while you look
for light, he turn it into the shadow of death, and make it gross
darkness (Jer 8:20; 13:15-17).
(5.) Art thou crossed, disappointed, and waylaid, and overthrown in all
thy foolish ways and doings? This is a sign God has not quite left
thee, but that he still waits upon thee to turn thee. Consider, I say,
has he made a hedge and a wall to stop thee? Has he crossed thee in all
thou puttest thy hand unto? Take it as a call to turn to him; for, by
his thus doing, he shows he has a mind to give thee a better portion.
For usually, when God gives up men, and resolves to let them alone in
the broad way, he gives them rope, and lets them have their desires in
all hurtful things (Hosea 2:6-15; Psa 73:3-13; Rom 11:9). Therefore
take heed to this also, that thou strive not against this hand of God;
but betake thyself to a serious inquiry into the causes of this hand of
God upon thee, and incline to think, it is because the Lord would have
thee look to that, which is better than what thou wouldst satisfy
thyself withal. When God had a mind to make the prodigal go home to his
father, he sent a famine upon him, and denied him a bellyful of the
husks which the swine did eat. And observe it, now he was in a strait,
he betook him to consideration of the good that there was in his
father’s house; yea, he resolved to go home to his father, and his
father dealt well with him; he received him with music and dancing,
because he had received him safe and sound (Luke 15:14-32).