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

Were therefore the tempted but aware, he might say, Ay, Satan, so I am, I am a sinner of the biggest size, and therefore have most need of Jesus Christ; yea, because I am such a wretch, therefore Jesus Christ calls me; yea, he calls me first: the first proffer of the Gospel is to be made to the Jerusalem sinner: I am he, wherefore stand back Satan; make a lane, my right is first to come to Jesus Christ.

This now will be like for like.  This would foil the devil: this would make him say, I must not deal with this man thus; for then I put a sword into his hand to cut off my head.

And this is the meaning of Peter, when he saith, “Resist him stedfast in the faith;” 1 Pet. v. 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. vi. 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 the 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 our 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; Exod. xii. 8; chap. xiv. 13, 14, 21, 22; chap. xv. 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 it 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 thee good man, “I am afraid, I will trust in thee;” Psal. vi. 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 a one to be saved, then for such a one that is saved.  If for such a one to be pardoned his great transgressions, then for such a 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.

Tenthly, 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 have 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 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 surgeon, 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 xxvi. 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 they turn away, and not return?” Jer. viii. 4.  “And in that day I will assemble her that halteth, and I will gather her that was driven out, and her that I have afflicted.  And I will make her that halteth a remnant, and her that was cast 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; Mic. iv. 6, 7; Zeph. iii. 19; 1 Kings xviii. 21.

I will conclude, then, that for them that have halted, or may halt, the Lord has mercy in the bank, 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 xliv. 10–14.

Thou, then, that mayst 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.

Answr.  Art thou returning to God?  If thou art returning, thou art the man; “Return ye backsliding children, and I will heal your backslidings;” Jer. iii. 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 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, no body knows what; for no body knows whom: 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; couldst thou 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 a 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.

Eleventhly, 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 incidence 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; Tit. iii. 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.  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 us not thus to do.

Remember your Lord, he was familiar with publicans and sinners to a proverb; “Behold a gluttonous man, and a wine-bibber, a friend of publicans and sinners;” Matt. xi. 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 shewed 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, shew 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.  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 xiv. 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. x. 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 we love the children of God, when we love God, and keep his commandments;” 1 John, v. 2.

Love to God and Christ is then shewn when we are tender of his name; and then we shew 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 shew our love to our brother also.

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 any thing 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 tainted 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 xiii. 6; Matt. xiii. 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 stumblingblocks 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 xvi., to cry out, “These are the servants of the most high God, that shew 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.

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. vi. 2; Heb. iii. 13, 16, 17, 18, 19; chap. iv. 7; Luke xix. 41, 42.