Chapter 41

Second, 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 a 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 13:38).

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 1:7; 2:13,14; Col 1:20-22). 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 the end. Also it is a disparagement to a man that seeks his own glory in what he undertakes, to do that for a spurt, 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 14:30).

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 5:17). 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 forgiveness 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, 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!

Third, 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 a 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: beginning at Jerusalem.’ Is not here encouragement for those that think, for wicked hearts and lives, they have not their fellows in the world?

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

Answer. Well, but this doth but prove thee a biggest sinner.

Objection. But my heart continually frets against the Lord.

Answer. Well, this doth but prove thee a biggest sinner.

Objection. But I have been desperate in sinful courses.

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

Objection. But my gray head is found in the way of wickedness.

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

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

Answer. 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.26

Objection. But I am a reprobate.

Answer. Now thou talkest like a fool, and meddlest with what 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 hell 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 heinousness, as thou art not capable 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 6:7,8; 10:8,9). 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 3:14-17; 1 Tim 1:13).

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; and 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 mayest be one of the first, and mayest 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 5:1-10). 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 thee to help me!’ (Psa 22:19).

I say, put in thy name with Magdalene, with Manasseh, that thou mayest fare as the Magdalene 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: ‘Sire, come down,’ saith he, ‘ere my child die’ (John 4:49), and Christ regarded his haste, saying, ‘Go thy way; thy son liveth’ (verse 50). Haste requires haste. David was for speed; ‘Deliver me speedily’; ‘Hear me speedily’; ‘Answer me speedily’ (Psa 31:2; 69:17; 102:2). But why speedily? I am in ‘the net’; ‘I am in trouble’; ‘My days are consumed like smoke’ (Psa 31:4; 69:17; 102:3). Deep calleth unto deep, necessity calls for help; great necessity for present help. Wherefore, I say, be ruled by me in this matter; feign not thyself another man, if thou hast been a filthy sinner, but go in thy colours to Jesus Christ, and put thyself among the most vile, and let him alone to ‘put thee among the children’ (Jer 3:19). Confess all that thou knowest of thyself; I know thou wilt find it hard work to do thus: especially if thy mind be legal; but do it, lest thou stay and be deferred with the little sinners, until the great ones have had their alms. What do you think David intended when he said, his wounds stunk and were corrupted, but to hasten God to have mercy upon him, and not to defer his cure? ‘Lord,’ says he, ‘I am troubled; I am bowed down greatly; I go mourning all the day long.’ ‘I am feeble and sore broken: I have roared by reason of the disquietness of my heart’ (Psa 38:3-8). David knew what he did by all this; he knew that his making the worst of his case, was the way to speedy help, and that a feigning and dissembling the matter with God, was the next way to a demur as to his forgiveness.

I have one thing more to offer for thy encouragement, who deemest thyself one of the biggest sinners; and that is, thou art as it were called by thy name, in the first place, to come in for mercy. Thou man of Jerusalem, hearken to thy call; men do so in courts of judicature, and presently cry out, ‘Here, Sire’; and then they shoulder and crowd, and say, ‘Pray give way, I am called into the court.’ Why, this is thy case, thou great, thou Jerusalem sinner; be of good cheer, he calleth thee (Mark 10:46-49). Why sittest thou still? arise: why standest thou still? come, man, thy call should give thee authority to come. ‘Begin at Jerusalem,’ is thy call and authority to come; wherefore up and shoulder it, man; say, ‘Stand away, devil, Christ calls me; stand away unbelief, Christ calls me; stand away, all ye my discouraging apprehensions, for my Saviour calls me to him to receive of his mercy.’ Men will do thus, as I said, in courts below; and why shouldst not thou approach thus to the court above? The Jerusalem sinner is first in thought, first in commission, first in the record of names; and therefore should give attendance, with the expectation that he is first to receive mercy of God.

Is not this an encouragement to the biggest sinners to make their application to Christ for mercy? ‘Come unto me, all ye that labour and are heavy laden,’ doth also confirm this thing; that is, that the biggest sinner, and he that has the biggest burden, is he who is first invited. Christ pointeth over the heads of thousands, as he sits on the throne of grace, directly to such a man; and says, ‘Bring in hither the maimed, the halt, and the blind; let the Jerusalem sinner that stands there behind come to me.’ Wherefore, since Christ says, ‘Come,’ to thee, let the angels make a lane, and let all men give place, that the Jerusalem sinner may come to Jesus Christ for mercy.

Fourth, Would Jesus Christ have mercy offered, in the first place, to the biggest sinners? Then come, thou profane wretch, and let me a little enter into an argument with thee. Why wilt thou not come to Jesus Christ, since thou art a Jerusalem sinner? How canst thou find in thy heart to set thyself against grace, against such grace as offereth mercy to thee? What spirit possesseth thee, and holds thee back from a sincere closure with thy Saviour? Behold, God groaningly complains of thee, saying, ‘But Israel would none of me.’ ‘When I called, none did answer’ (Psa 81:11; Isa 66:4).

Shall God enter this complaint against thee? Why dost thou put him off? Why dost thou stop thine ear? Canst thou defend thyself? When thou art called to an account for thy neglects of so great salvation, what canst thou answer? or dost thou think that thou shalt escape the judgment? (Heb 2:3). No more such Christs! There will be no more such Christs, sinner! Oh, put not the day, the day of grace, away from thee! if it be once gone, it will never come again, sinner.

But what is it that has got thy heart, and that keeps it from thy Saviour? ‘Who in the heaven can be compared unto the Lord? who among the sons of the mighty can be likened unto the Lord?’ (Psa 89:6). Hast thou, thinkest thou, found anything so good as Jesus Christ? Is there any among thy sins, thy companions, and foolish delights, that, like Christ, can help thee in the day of thy distress? Behold, the greatness of thy sins cannot hinder; let not the stubbornness of thy heart hinder thee, sinner.

Objection. I am ashamed.

Answer. Oh! don’t be ashamed to be saved, sinner.

Objection. But my old companions will mock me.

Answer. Oh! don’t be mocked out of eternal life, sinner.

Thy stubbornness affects, afflicts the heart of thy Saviour. Carest thou not for this? Of old, ‘he beheld the city, and wept over it.’ Canst thou hear this, and not be concerned? (Luke 19:41,42). Shall Christ weep to see thy soul going on to destruction, and will though sport thyself in that way? Yea, shall Christ, that can be eternally happy without thee, be more afflicted at the thoughts of the loss of thy soul, than thyself, who art certainly eternally miserable if thou neglectest to come to him. Those things that keep thee and thy Saviour, on thy part, asunder, are but bubbles; the least prick of an affliction will let out, as to thee, what now thou thinkest is worth the venture of heaven to enjoy.

Hast thou not reason? Canst thou not so much as once soberly think of thy dying hour, or of whither thy sinful life will drive thee then? Hast thou no conscience? or having one, is it rocked so fast asleep by sin, or made so weary with an unsuccessful calling upon thee, that it is laid down, and cares for thee no more? Poor man! thy state is to be lamented. Hast no judgment? Art not able to conclude, that to be saved is better than to burn in hell? and that eternal life with God’s favour, is better than a temporal life in God’s displeasure? Hast no affection but what is brutish? what, none at all? No affection for the God that made thee? What! none for his loving Son that has showed his love, and died for thee? Is not heaven worth thy affection? O poor man! which is strongest, thinkest thou, God or thee? If thou art not able to overcome him, thou art a fool for standing out against him (Matt 5:25,26). ‘It is a fearful thing to fall into the hand of the living God’ (Heb 10:29-31). He will gripe hard; his fist is stronger than a lion’s paw; take heed of him, he will be angry if you despise his Son; and will you stand guilty in your trespasses, when he offereth you his grace and favour? (Exo 34:6,7).

Now we come to the text, ‘Beginning at Jerusalem.’ This text, though it be now one of the brightest stars that shineth in the Bible, because there is in it, as full, if not the fullest offer of grace that can be imagined, to the sons of men; yet, to them that shall perish from under this word, even this text will be to such one of the hottest coals in hell. This text, therefore, will save thee or sink thee: there is no shifting of it; if it saves thee, it will set thee high; if it sinks thee, it will set thee low.

But, I say, why so unconcerned? Hast no soul? or dost think thou mayest lose thy soul, and save thyself? Is it not pity, had it otherwise been the will of God, that ever thou wast made a man, for that thou settest so little by thy soul? Sinner, take the invitation; thou art called upon to come to Christ: nor art thou called upon but by order from the Son of God, though thou shouldst happen to come of the biggest sinners; for he has bid us offer mercy, as to all the world in general, so, in the first place, to the sinners of Jerusalem, or to the biggest sinners.

Fifth, Would Jesus Christ have mercy offered, in the first place, to the biggest sinners? Then, this shows how unreasonable a thing it is for men to despair of mercy; for those that presume, I shall say something to them afterward.

I now speak to them that despair. There are four sorts of despair. There is the despair of devils; there is the despair of souls in hell; there is the despair that is grounded upon men’s deficiency; and there is the despair that they are perplexed with that are willing to be saved, but are too strongly borne down with the burden of their sins.

The despair of devils, the damned’s despair, and that despair that a man has of attaining of life because of his own deficiency, are all reasonable. Why should not devils and damned souls despair? yea, why should not man despair of getting to heaven by his own abilities? I, therefore, am concerned only with the fourth sort of despair, to wit, with the despair of those that would be saved, but are too strongly borne down with the burden of their sins. I say, therefore, to thee that art thus, And why despair? Thy despair, if it was reasonable, should flow from thee, because found in the land that is beyond the grave; or because thou certainly knowest that Christ will not, or cannot save thee.

But, for the first, thou art yet in the land of the living; and, for the second, thou hast ground to believe the quite contrary; Christ is able to save to the uttermost them that come to God by him; and if he were not willing, he would not have commanded that mercy, in the first place, should be offered to the biggest sinners. Besides, he hath said, ‘And let him that is athirst come. And whosoever will, let him take the water of life freely’; that is, with all my heart. What ground now is here for despair? If thou sayest, The number and burden of my sins; I answer, Nay; that is rather a ground for faith; because such an one, above all others, is invited by Christ to come unto him, yea, promised rest and forgiveness if they come (Matt 11:28). What ground then to despair? Verily, none at all. Thy despair, then, is a thing unreasonable, and without footing in the Word.

But I have no experience of God’s love; God hath given me no comfort, or ground of hope, though I have waited upon him for it many a day. Thou hast experience of God’s love, for that he has opened thine eyes to see thy sins: and for that he has given thee desires to be saved by Jesus Christ. For by thy sense of sin thou art made to see thy poverty of spirit, and that has laid under thee a sure ground to hope that heaven shall be thine hereafter.

Also thy desires to be saved by Christ, has put thee under another promise, so there is two to hold thee up in hope, though thy present burden be never so heavy (Matt 5:3,6). As for what thou sayest as to God’s silence to thee, perhaps he has spoken to thee once or twice already, but thou hast not perceived it (Job 33:14,15). However, thou hast Christ crucified set forth before thine eyes in the Bible, and an invitation to come unto him, though thou be a Jerusalem sinner, though thou be a biggest sinner; and so no ground to despair. What if God will be silent to thee, is that ground of despair? Not at all, so long as there is a promise in the Bible, that God will in no wise cast away the coming sinner, and so long as he invites the Jerusalem sinner to come unto him (John 6:37).

Build not, therefore, despair upon these things; they are no sufficient foundation for it, such plenty of promises being in the Bible, and such a discovery of his mercy to great sinners of old; especially since we have withal a clause in the commission given to ministers to preach, that they should begin with the Jerusalem sinners in their offering of mercy to the world. Besides, God says, ‘They that wait upon the Lord shall renew their strength, they shall mount up with wings like eagles’; but, perhaps, it may be long first. I waited long, saith David, and did seek the Lord; and, at length, his cry was heard: wherefore he bids his soul wait on God, and says, For it is good so to do before thy saints (Psa 40:1; 62:5; 52:9).