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

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 to-day, is that and only that which is revealed in holy writ; Psal. 1. 22; Eccles. xii. 1; Heb. iii. 13, 16.

And this shews 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. i. 20–30; Isaiah lxv. 12–16; chap. lxvi. 4; Zech. xii. 11–13.

Secondly, Another thing to be considered is this, viz. 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. xx. 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. xvii. 24, 25; chap. xxi. 2–11; Gal. iv. 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 any thing 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. iv. 10–15.

3.  Esau, through his extravagancies would needs go to sell his birth-right, 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 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. xii. 14–16.

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. xvii. 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.

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.

First, With respect to this day.

Secondly, With respect to thy desires.

Thirdly, With respect to thy fears.

First, With respect to the 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 an hot iron;” Eph. iv. 18, 19; 1 Tim. iv. 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 while Christ has not quite done with them; the day of God’s patience is not at an end with them; John v. 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;” Hos. iv. 17; chap. ix. 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 xxxiii. 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 a-jar in his hand, as being loth 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 thy affliction an interpreter to shew thee thy vileness; and why, or wherefore, the 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 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. viii. 20; chap. xiii. 15–17.

5.  Art thou crossed, disappointed, and way-laid, 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 shews 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; Hos. ii. 6–15; Psalm lxxiii. 3–13; Rom. xi. 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 xv. 14–32.

6.  Hast then any enticing thoughts of the word of God upon thy mind?  Doth, as it were, some holy word of God give a glance upon thee, cast a smile upon thee, let fall, though it be but one drop of its savour upon thy spirit; yea, though it stays but one moment with thee?  O then the day of grace is not past!  The gate of heaven is not shut! nor God’s heart and bowels withdrawn from thee as yet.  Take heed, therefore, and beware that thou make much of the heavenly gift, and of that good word of God of the which he has made thee taste.  Beware, I say, and take heed; there may be a falling away for all this; but, I say, as yet God has not left thee, as yet he has not cast thee off; Heb. vi. 1–9.

Secondly, With respect to thy desires, what are they?  Wouldst thou be saved!  Wouldst thou be saved with a thorough salvation?  Wouldst thou be saved from guilt and filth too?  Wouldst thou be the servant of thy Saviour?  Art thou indeed weary of the service of thy old master the devil, sin, and the world?  And have these desires put thy soul to flight?  Hast thou through desires betaken thyself to thy heels?  Dost fly to him that is a Saviour from the wrath to come, for life?  If these be thy desires, and if they be unfeigned, fear not.  Thou art one of those runaways which God has commanded our Lord to receive, and not to send thee back to the devil thy master again, but to give thee a place in his house, even the place which liketh thee best.  “Thou shalt not deliver to his master,” says he, “the servant which is escaped from his master unto thee.  He shall dwell with thee, even among you in that place which he shall choose, in one of thy gates where it liketh him best; thou shalt not oppress him;” Deut. xxiii. 15, 16.

This is a command to the church, consequently to the Head of the church; for all commands from God come to her through her Head.  Whence I conclude, that as Israel of old was to receive the runaway servant who escaped from a heathen master to them, and should not dare to send him back to his master again, so Christ’s church now, and consequently Christ himself, may not, will not, refuse that soul that has made his escape from sin, Satan, the world, and hell, unto him, but will certainly let him dwell in his house, among his saints, in that place which he shall choose, even where it liketh him best.  For he says in another place, “And him that cometh to me, I will in no wise cast out.”  In no wise, let his crimes be what they will, either for nature, multitude, or the attendance of aggravating circumstances.

Wherefore, if thy desires be firm, sound, and unfeigned to become the saved of Christ, and his servant, fear not, he will not, he will in no wise put thee away, or turn thee over to thy old master again.

Thirdly, As to they fears, whatever they are, let that be supposed which is supposed before, and they are groundless, and so of no weight.

Object.  But I am afraid I am not elected, or chosen to salvation, though you called me fool a little before for so fearing.

Ans.  Though election is, in order, before calling, as to God, yet the knowledge of calling must go before the belief of my election as to myself.  Wherefore, souls that doubt of the truth of their effectual calling, do but plunge themselves into a deeper labyrinth of confusion that concern themselves with their election; I mean, while they labour to know it before they prove their calling.  “Make your calling, and so your election, sure;” 2 Pet. i. 4–11.

Wherefore, at present, lay the thoughts of thy election by, and ask thyself these questions: Do I see my lost condition?  Do I see salvation is nowhere but in Christ?  Would I share in this salvation by faith in him?  And would I, as was said before, be thoroughly saved, to wit, from the filth as from the guilt?  Do I love Christ, his Father, his saints, his words, and ways?  This is the way to prove we are elect.  Wherefore, sinner, when Satan, or thine own heart seeks to puzzle thee with election, say thou, I cannot attend to talk of this point now, but stay till I know that I am called of God to the fellowship of his Son, and then I will shew you that I am elect, and that my name is written in the book of life.

If poor distressed souls would observe this order, they might save themselves the trouble of an unprofitable labour under these unreasonable and soul-sinking doubts.

Let us therefore, upon the sight of our wretchedness, fly and venturously leap into the arms of Christ, which are now as open to receive us into his bosom, as they were when nailed to the cross.  This is coming to Christ for life aright; this is right running away from thy master to him, as was said before.  And for this we have multitudes of scriptures to support, encourage, and comfort us in our so doing.

But now, let him that doth thus be sure to look for it, for Satan will be with him to-morrow, to see if he can get him again to his old service; and if he cannot do that, then will he enter into dispute with him, to wit, about whether he be elect to life, and called indeed to partake of this Christ, to whom he is fled for succour, or whether he comes to him of his own presumptuous mind.  Therefore we are bid, as to come, so to arm ourselves with that armour which God has provided; that we may resist, quench, stand against, and withstand all the fiery darts of the devil; Eph. vi. 11–18.

If, therefore, thou findest Satan in this order to march against thee, remember then thou hadst this item about it; and betake thyself to faith and good courage; and be sober, and hope to the end.

Object.  But how if I should have sinned the sin unpardonable, or that called the sin against the Holy Ghost?

Answer.  If thou hast, thou art lost for ever; but yet before it is concluded by thee that thou hast so sinned, know that they that would be saved by Jesus Christ through faith in his blood, cannot be counted for such.

1.  Because of the promise, for that must not be frustrated: and that says, “And him that cometh to Christ, he will in no wise cast out.”  And again, “Whoso will, let him take of the water of life freely;” John vi. 37; Rev. xxi. 6; chap. xxii. 17.

But I say, how can these scriptures be fulfilled, if he that would indeed be saved, as before, has sinned the sin unpardonable?  The scriptures must not be made void, nor their truth be cast to the ground.  Here is a promise, and here is a sinner; a promise that says he shall not be cast out that comes; and the sinner comes, wherefore he must be received: consequently he that comes to Christ for life, has not, cannot have sinned that sin for which there is no forgiveness.

And this might suffice for an answer to any coming soul, that fears, though he comes, that he has sinned the sin against the Holy Ghost.

2.  But again, he that has sinned the sin against the Holy Ghost cannot come, has no heart to come, can by no means be made willing to come to Jesus Christ for life; for that he has received such an opinion of him, and of his things, as deters and holds him back.

1.  He counteth this blessed person, the Son of God, a magician, a conjuror, a witch, or one that did, when he was in the world, what he did by the power and spirit of the devil; Matt. ix. 34; chap. xii. 24, 25, &c.; Mark iii. 22–30.  Now he that has this opinion of this Jesus, cannot be willing to cast himself at his feet for life, or to come to him as the only way to God and to salvation.  And hence it is said again, that such an one puts him to open shame, and treadeth him under foot, that is, by contemning, reproaching, vilifying, and despising of him, as if he were the vilest one, or the greatest cheat in the world: and has therefore, as to his esteem of him, called him accursed, crucified him to himself, or counted him one hanged, as one of the worst of malefactors; Heb. vi. 6; chap. x. 29; 1 Cor. xii. 3.

2.  His blood, which is the meritorious cause of man’s redemption, even the blood of the everlasting covenant, he counteth an unholy thing, or that which has no more virtue in it to save a soul from sin than has the blood of a dog; Heb. x. 29.  For when the Apostle says, “he counts it an unholy thing,” he means, he makes it of less value than that of a sheep or cow, which were clean according to the law; and therefore must mean, that his blood was of no more worth to him in his account than was the blood of a dog, an ass, or a swine, which always was, as to sacrifices, rejected by the God of heaven, as unholy or unclean.

Now he who has no better esteem of Jesus Christ, and of his death and blood, will not be persuaded to come to him for life, or to trust in him for salvation.

3.  But further, all this must be done against manifest tokens to prove the contrary, or after the shining of gospel light upon the soul, or some considerable profession of him as the Messiah, or that he was the Saviour of the world.

1.  It must be done against manifest tokens to prove the contrary; and thus the reprobate Jews committed it when they saw the works of God, which put forth themselves in him, and called them the works of the devil and Beelzebub.

2.  It must be done against some shining light of the gospel upon them.  And thus it was with Judas, and with those who, after they were enlightened, and had tasted, and had felt something of the powers of the world to come, fell away from the faith of him, and put him to open shame and disgrace; Heb. vi. 5, 6.