The Jerusalem Sinner Saved; or, Good News for the Vilest of Men

But if the world will not stifle and gag them up (I speak now for amplification’s sake), the view of those who are saved shall.

There comes an incestuous person to the bar, and pleads, That the bigness of his sins was a bar to his receiving the promise.  But will not his mouth be stopped as to that, when Lot and the incestuous Corinthian shall be set before him; Gen. xix. 33–37; 1 Cor. v. 1, 2.

There comes a thief, and says, Lord, my sin of theft, I thought, was such as could not be pardoned by thee!  But when he shall see the thief that was saved on the cross stand by, as clothed with beauteous glory, what further can he be able to object?  Yea, the Lord will produce ten thousand of his saints at his coming, who shall after this manner execute judgment upon all, and so convince all that are ungodly among them, of all their hard speeches which ungodly sinners have spoken against him.  And these are hard speeches against him, to say that he was not able or willing to save men, because of the greatness of their sins, or to say that they were discouraged by his word from repentance, because of the heinousness of their offences.

These things, I say, shall then be confuted: he comes with ten thousand of his saints to confute them, and to stop their mouths from making objections against their own eternal damnation.

Here is Adam, the destroyer of the world; here is Lot, that lay with both his daughters; here is Abraham, that was sometime an idolater, and Jacob, that was a supplanter, and Reuben, that lay with his father’s concubine, and Judah that lay with his daughter-in-law, and Levi and Simeon that wickedly slew thee Shechemites, and Aaron that great backslider, and Manassah that man of blood and that made an idol to be worshipped, and that proclaimed a religious feast unto it.  Here is also Rachab the harlot, and Bathsheba that bare a bastard to David.  Here is Solomon a witch.  Time would fail me to tell you of the woman of Canaan’s daughter, Magdalen, of Matthew the publican, and of Gideon and Sampson, and many thousands more.

Alas! alas!  I say, what will these sinners do, that have, through their unbelief, eclipsed the glorious largeness of the mercy of God, and gave way to despair of salvation, because of the bigness of their sins?

For all these, though now glorious saints in light, were sometimes sinners of the biggest size, who had sins that were of a notorious hue; yet now, I say, they are in their shining and heavenly robes before the throne of God and of the Lamb, blessing for ever and ever that Son of God for their salvation, who died for them upon the tree; admiring that ever it should come into their hearts once to think of coming to God by Christ; but above all, blessing God for granting of them light to see those encouragements in his testament; without which, without doubt, they had been daunted and sunk down under guilt of sin and despair, as their fellow-sinners have done.

But now they also are witnesses for God, and for his grace against an unbelieving world; for, as I said, they shall come to convince the world of their speeches, their hard and unbelieving words, that they have spoken concerning the mercy of God, and the merits of the passion of his blessed Son Jesus Christ.

But will it not, think you, strangely put to silence all such thoughts, and words, and reasonings of the ungodly before the bar of God?  Doubtless it will; yea and will send them away from his presence also, with the greatest guilt that possibly can fasten upon the consciences of men.

For what will sting like this?—I have, through mine own foolish, narrow, unworthy, undervaluing thoughts, of the love and ability of Christ to save me, brought myself to everlasting ruin.  It is true, I was a horrible sinner; not one in a hundred did live so vile a life as I: but this should not have kept me from closing with Jesus Christ: I see now that there are abundance in glory that once were as bad as I have been: but they were saved by faith, and I am damned by unbelief.

Wretch that I am! why did not I give glory to the redeeming blood of Jesus?  Why did I not humbly cast my soul at his blessed footstool for mercy?  Why did I judge of his ability to save me by the voice of my shallow reason, and the voice of a guilty conscience?  Why betook not I myself to the holy word of God?  Why did I not read and pray that I might understand, since now I perceive that God said then, he giveth liberally to them that pray, and upbraideth not; Jam. i. 5.

It is rational to think, that by such cogitations as these the unbelieving world will be torn in pieces before the judgment of Christ; especially those that have lived where they did or might have heard the gospel of the grace of God.  Oh! that saying, “It shall be more tolerable for Sodom at the judgment than for them,” will be better understood.  See Luke x. 8–12.

This reason, therefore, standeth fast; namely, that Christ, by offering mercy in the first place to the biggest sinner now, will stop all mouths of the impenitent at the day of judgment, and cut off all excuse that shall be attempted to be made (from the thoughts of the greatness of their sins) why they came not to him.

I have often thought of the day of judgment, and how God will deal with sinners at that day; and I believe it will be managed with that sweetness, with that equitableness, with that excellent righteousness, as to every sin, and circumstance, and aggravation thereof; that men that are damned, before the judgment is over shall receive such conviction of the righteous judgment of God upon them, and of their deserts of hell-fire, that they shall in themselves conclude that there is all the reason in the world that they should be shut out of heaven, and go to hell-fire: “These shall go away into everlasting punishment;” Matt. xxv. 46.

Only this will tear them, that they have missed of mercy and glory, and obtained everlasting damnation through their unbelief; but it will tear but themselves, but their own souls; they will gnash upon themselves; for in that mercy was offered to the chief of them in the first place, and yet they were damned for rejecting of it; they were damned for forsaking what they had a sort of propriety in; for forsaking their own mercy.

And thus much for the reasons.  I will conclude with a word of application.

THE APPLICATION

First, Would Jesus Christ have mercy offered in the first place to the biggest sinners? then this shews us how to make a right judgment of the heart of Christ to men.  Indeed we have advantage to guess at the goodness of his heart, by many things; as by his taking our nature upon him, his dying for us, his sending his word and ministers to us, and all that we might be saved.  But this of beginning to offer mercy to Jerusalem, is that which heightens all the rest; for this doth not only confirm to us, that love was the cause of his dying for us, but it shews us yet more the depth of that love.  He might have died for us, and yet have extended the benefit of his death to a few, as one might call them, of the best conditioned sinners, to those who, though they were weak, and could not but sin, yet made not a trade of sinning; to those that sinned not lavishingly.  There are in the world, as one may call them, the moderate sinners; the sinners that mix righteousness with their pollutions; the sinners that though they be sinners, do what on their part lies (some that are blind would think so) that they might be saved.  I say, it had been love, great love, if he had died for none but such, and sent his love to such: but that he should send out conditions of peace to the biggest of sinners; yea, that they should be offered to them first of all; (for so he means when he says, “Begin at Jerusalem;”) this is wonderful! this shews his heart to purpose, as also the heart of God his Father, who sent him to do thus.

There is nothing more incident to men that are awake in their souls, than to have wrong thoughts of God; thoughts that are narrow, and that pinch and pen up his mercy to scanty and beggarly conclusions, and rigid legal conditions; supposing that it is rude, and an intrenching upon his majesty, to come ourselves, or to invite others, until we have scraped and washed, and rubbed off as much of our dirt from us as we think is convenient, to make us somewhat orderly and handsome in his sight.  Such never knew what these words meant, “Begin at Jerusalem:” yea, such in their hearts have compared the Father and his Son to niggardly rich men, whose money comes from them like drops of blood.  True, says such, God has mercy, but he is loath to part with it; you must please him well, if you get any from him; he is not so free as many suppose, nor is he so willing to save as some pretended gospellers imagine.  But I ask such, if the Father and Son be not unspeakably free to shew mercy, why was this clause put into our commission to preach the gospel?  Yea, why did he say, “Begin at Jerusalem:” for when men, through the weakness of their wits, have attempted to shew other reasons why they should have the first proffer of mercy; yet I can prove (by many undeniable reasons) that they of Jerusalem (to whom the apostles made the first offer, according as they were commanded) were the biggest sinners that ever did breathe upon the face of God’s earth, (set the unpardonable sin aside), upon which my doctrine stands like a rock, that Jesus the Son of God would have mercy in the first place offered to the biggest sinners: and if this doth not shew the heart of the Father and the Son to be infinitely free in bestowing forgiveness of sins, I confess myself mistaken.

Neither is there, set this aside, another argument like it, to shew us the willingness of Christ to save sinners; for, as was said before, all the rest of the signs of Christ’s mercifulness might have been limited to sinners that are so and so qualified; but when he says, “Begin at Jerusalem,” the line is stretched out to the utmost: no man can imagine beyond it; and it is folly here to pinch and pare, to narrow, and seek to bring it within scanty bounds; for he plainly saith, “Begin at Jerusalem,” the biggest sinner is the biggest sinner; the biggest is the Jerusalem sinner.

It is true, he saith, that repentance and remission of sins must go together, but yet remission is sent to the chief, the Jerusalem sinner; nor doth repentance lessen at all the Jerusalem sinner’s crimes; it diminisheth none of his sins, nor causes that there should be so much as half a one the fewer: it only puts a stop to the Jerusalem sinner’s course, and makes him willing to be saved freely by grace; and for time to come to be governed by that blessed word that has brought the tidings of good things to him.

Besides, no man shews himself willing to be saved that repenteth not of his deeds; for he that goes on still in his trespasses, declares that he is resolved to pursue his own damnation further.

Learn then to judge of the largeness of God’s heart, and of the heart of his Son Jesus Christ, by the word; judge not thereof by feeling, nor by the reports of thy conscience; conscience is oftentimes here befooled and made to go quite beside the word.  It was judging without the word that made David say, I am cast off from God’s eyes, and shall perish one day by the hand of Saul; Psalm xxxi. 22; 1 Sam. xxvii. 1.

The word had told him another thing; namely, that he should be king in his stead.  Our text says also, that Jesus Christ bids preachers, in their preaching repentance and remission of sins, begin first at Jerusalem, thereby declaring most truly the infinite largeness of the merciful heart of God and his Son, to the sinful children of men.

Judge thou, I say, therefore, of the goodness of the heart of God and his Son, by this text, and by others of the same import; so shalt thou not dishonour the grace of God, nor needlessly fright thyself, nor give away thy faith, nor gratify the devil, nor lose the benefit of his word.  I speak now to weak believers.

Secondly, Would Jesus Christ have mercy offered in the first place to the biggest sinners, to the Jerusalem sinners? then, by this also, you must learn to judge of the sufficiency of the merits of Christ; not that the merits of Christ can be comprehended, for that they are beyond the conceptions of the whole world, being called the unsearchable riches of Christ; but yet they may be apprehended to a considerable degree.  Now, the way to apprehend them most, is, to consider what offers, after his resurrection, he makes of his grace to sinners; for to be sure he will not offer beyond the virtue of his merits; because, as grace is the cause of his merits, so his merits are the basis and bounds upon and by which his grace stands good, and is let out to sinners.

Doth he then command that his mercy should be offered in the first place to the biggest sinners?  It declares, that there is sufficiency in his blood to save the biggest sinners.  The blood of Jesus Christ cleanseth from all sin.  And again, “Be it known unto you therefore, men and brethren, that through this man (this man’s merits) is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses;” Acts xiii. 38.

Observe then thy rule to make judgment of the sufficiency of the blessed merits of thy Saviour.  If he had not been able to have reconciled the biggest sinners to his Father by his blood, he would not have sent to them, have sent to them in the first place, the doctrine of remission of sins; for remission of sins is through faith in his blood.  We are justified freely by the grace of God, through the redemption that is in the blood of Christ.  Upon the square, as I may call it, of the worthiness of the blood of Christ, grace acts, and offers forgiveness of sin to men; Eph. i. 7; chap. ii. 13, 14; Col. i. 20–22.

Hence, therefore, we must gather, that the blood of Christ is of infinite value, for that he offereth mercy to the biggest of sinners.  Nay, further, since he offereth mercy in the first place to the biggest sinners, considering also, that this first act of his is that which the world will take notice of and expect it should be continued unto thee end.  Also it is a disparagement to a man that seeks his own glory in what he undertakes, to do that for a sport, which he cannot continue and hold out in.  This is our Lord’s own argument, “He began to build,” saith he, “but was not able to finish;” Luke xiv. 28.

Shouldst thou hear a man say, I am resolved to be kind to the poor, and should begin with giving handfuls of guineas, you would conclude, that either he is wonderful rich, or must straiten his hand, or will soon be at the bottom of his riches.  Why, this is the case: Christ, at his resurrection, gave it out that he would be good to the world; and first sends to the biggest sinners, with an intent to have mercy on them.  Now, the biggest sinners cannot be saved but by abundance of grace; it is not a little that will save great sinners; Rom. v. 17.  And I say again, since the Lord Jesus mounts thus high at the first, and sends to the Jerusalem sinners, that they may come first to partake of his mercy, it follows, that either he has unsearchable riches of grace and worth in himself, or else he must straiten his hand, or his grace and merits will be spent before the world is at an end.  But let it be believed, as surely as spoken, he is still as full as ever.  He is not a jot the poorer for all the forgivenesses that he has given away to great sinners.  Also he is still as free as at first; for he never yet called back this word, Begin at the Jerusalem sinners.  And, as I said before, since his grace is extended according to the worth of his merits, I conclude, that there is the same virtue in his merits to save now, as there was at the very beginning.

Oh! the riches of the grace of Christ!  Oh! the riches of the blood of Christ!

Thirdly, Would Jesus Christ have mercy offered in the first place to the biggest sinners, then here is encouragement for you that think, for wicked hearts and lives, you have not your fellows in the world, yet to come to him.

There is a people that therefore fear lest they should be rejected of Jesus Christ, because of the greatness of their sins; when, as you see here, such are sent to, sent to by Jesus Christ to come to him for mercy, “Begin at Jerusalem.”  Never did one thing answer another more fitly in this world, than this text fitteth such kind of sinners.  As face answereth face in a glass, so this text answereth the necessities of such sinners.  What can a man say more, but that he stands in the rank of the biggest sinners? let him stretch himself whither he can, and think of himself to the utmost, he can but conclude himself to be one of the biggest sinners.  And what then?  Why the text meets him in the very face, and saith, Christ offereth mercy to the biggest sinners, to the very Jerusalem sinners.  What more can be objected?  Nay, he doth not only offer to such his mercy, but to them it is commanded to be offered in the first place; “Begin at Jerusalem.”  Preach repentance and remission of sins among all nations.  “Begin at Jerusalem.”  Is not here encouragement for those that think, for wicked hearts and lives, they have not their fellows in the world?

Object.  But I have a heart as hard as a rock.

Answ.  Well, but this doth but prove thee a bigger sinner.

Object.  But my heart continually frets against the Lord.

Answ.  Well, this doth but prove thee a bigger sinner.

Object.  But I have been desperate in sinful courses.

Answ.  Well, stand thou with the number of the biggest sinners.

Object.  But my grey head is found in the way of wickedness.

Answ.  Well, thou art in the rank of the biggest sinners.

Object.  But I have not only a base heart, but I have lived a debauched life.

Answ.  Stand thou also among those that are called the biggest sinners.  And what then?  Why the text swoops you all; you cannot object yourselves beyond the text.  It has a particular message to the biggest sinners.  I say, it swoops you all.

Object.  But I am a reprobate.

Answ.  Now thou talkest like a fool, and of that thou understandest not: no sin, but the sin of final impenitence, can prove a man a reprobate; and I am sure thou hast not arrived as yet unto that; therefore thou understandest not what thou sayest, and makest groundless conclusions against thyself.  Say thou art a sinner, and I will hold with thee; say thou art a great sinner, and I will say so too; yea, say thou art one of the biggest sinners, and spare not; for the text yet is beyond thee, is yet betwixt he and thee; “Begin at Jerusalem,” has yet a smile upon thee; and thou talkest as if thou wast a reprobate, and that the greatness of thy sins do prove thee so to be, when yet they of Jerusalem were not such, whose sins, I dare say, were such, both for bigness and heineousness, as thou art incapable of committing beyond them; unless now, after thou hast received conviction that the Lord Jesus is the only Saviour of the world, thou shouldst wickedly and despitefully turn thyself from him, and conclude he is not to be trusted to for life, and so crucify him for a cheat afresh.  This, I must confess, will bring a man under the black rod, and set him in danger of eternal damnation; Heb. vi. 6: chap. x. 29.  This is trampling under foot the Son of God, and counting his blood an unholy thing.  This did they of Jerusalem; but they did it ignorantly in unbelief; and so were yet capable of mercy: but to do this against professed light, and to stand to it, puts a man beyond the text indeed; Acts iii. 14–17; 1 Tim. i. 13.

But I say, what is this to him that would fain be saved by Christ?  His sins did, as to greatness, never yet reach to the nature of the sins that the sinners intended by the text, had made themselves guilty of.  He that would be saved by Christ, has an honourable esteem of him; but they of Jerusalem preferred a murderer before him; but as for him, they cried, Away, away with him, it is not fit that he should live.  Perhaps thou wilt object, That thyself hast a thousand times preferred a stinking lust before him: I answer, Be it so; it is but what is common to men to do; nor doth the Lord Jesus make such a foolish life a bar to thee, to forbid thy coming to him, or a bond to his grace, that it might be kept from thee; but admits of thy repentance, and offereth himself unto thee freely, as thou standest among the Jerusalem sinners.

Take therefore encouragement, man, mercy is, by the text, held forth to the biggest sinners; yea, put thyself into the number of the worst, by reckoning that thou mayst be one of the first, and mayst not be put off till the biggest sinners are served; for the biggest sinners are first invited; consequently, if they come, they are like to be the first that shall be served.  It was so with Jerusalem; Jerusalem sinners were they that were first invited, and those of them that came first (and there came three thousand of them the first day they were invited; how many came afterwards none can tell), they were first served.

Put in thy name, man, among the biggest, lest thou art made to wait till they are served.  You have some men that think themselves very cunning, because they put up their names in their prayers among them that feign it, saying, God, I thank thee I am not so bad as the worst.  But believe it, if they be saved at all, they shall be saved in the last place.  The first in their own eyes shall be served last; and the last or worst shall be first.  The text insinuates it, “Begin at Jerusalem;” and reason backs it, for they have most need.  Behold ye, therefore, how God’s ways are above ours; we are for serving the worst last, God is for serving the worst first.  The man at the pool, that to my thinking was longest in his disease, and most helpless as to his cure, was first healed; yea, he only was healed; for we read that Christ healed him, but we read not then that he healed one more there!  John v. 1–10.

Wherefore, if thou wouldst soonest be served, put in thy name among the very worst of sinners.  Say, when thou art upon thy knees, Lord, here is a Jerusalem sinner! a sinner of the biggest size! one whose burden is of the greatest bulk and heaviest weight! one that cannot stand long without sinking into hell, without thy supporting hand!  “Be not thou far from me, O Lord!  O my strength, haste thou to help me!”

I say, put in thy name with Magdalen, with Manasseh, that thou mayst fare as the Magdalen and the Manasseh sinners do.  The man in the gospel made the desperate condition of his child an argument with Christ to haste his cure: “Sir, come down,” saith he, “ere my child die;” John iv. 49, and Christ regarded his haste, saying, “Go thy way; thy son liveth;” ver. 50.  Haste requires haste.  David was for speed; “Deliver me speedily;” “Hear me speedily;” “Answer me speedily;” Psalm xxxi. 2; lxix. 17; cii. 2.  But why speedily?  I am in “the net;” “I am in trouble;” “My days are consumed like smoke;” Psalm xxxi. 4; lxix. 17; cii. 3.  Deep calleth unto deep, necessity calls for help; great necessity for present help.