The Jerusalem Sinner Saved; or, Good News for the Vilest of Men
TextBut I say, why all these, thus named? why have we not a catalogue of some holy men that were so in their own eyes, and in the judgment of the world? Alas if at any time any of them are mentioned, how seemingly coldly doth the record of scripture present them to us? Nicodemus, a night professor, and Simon the pharisee, with his fifty pence; and their great ignorance of the methods of grace, we have now and then touched upon.
Mercy seems to be out of his proper channel, when it deals with self-righteous men; but then it runs with a full stream when it extends itself to the biggest sinners. As God’s mercy is not regulated by man’s goodness, nor obtained by man’s worthiness; so not much set out by saving of any such. But more of this anon.
And here let me ask my reader a question: suppose that as thou art walking by some pond side, thou shouldst espy in it four or five children all in danger of drowning, and one in more danger than all the rest, judge which has most need to be helped out first? I know thou wilt say, he that is nearest drowning. Why, this is the case; the bigger sinner, the nearer drowning; therefore the bigger sinner the more need of mercy; yea, of help by mercy in the first place. And to this our text agrees, when it saith, “Beginning at Jerusalem.” Let the Jerusalem sinner, says Christ, have the first offer, the first invitation, the first tender of my grace and mercy, for he is the biggest sinner, and so has most need thereof.
Secondly, Christ Jesus would have mercy offered in the first place to the biggest sinners, because when they, any of them, receive it, it redounds most to the fame of his name.
Christ Jesus, as you may perceive, has put himself under the term of a physician, a doctor for curing of diseases: and you know that applause and fame, are things that physicians much desire. That is it that helps them to patients, and that also that will help their patients to commit themselves to their skill for cure, with the more confidence and repose of spirit. And the best way for a doctor or physician to get himself a name, is, in the first place, to take in hand, and cure some such as all others have given off for lost and dead. Physicians get neither name nor fame by pricking of wheals, or pricking out thistles, or by laying of plaisters to the scratch of a pin; every old woman can do this. But if they would have a name and a fame, if they will have it quickly they must, as I said, do some great and desperate cures. Let them fetch one to life that was dead; let them recover one to his wits that was mad; let them make one that was born blind to see; or let them give ripe wits to a fool; these are notable cures, and he that can do thus, and if he doth thus first, he shall have the name and fame he desires; he may lie a-bed till noon.
Why, Christ Jesus forgiveth sins for a name, and so begets of himself a good report in the hearts of the children of men. And therefore in reason he must be willing, as also he did command, that his mercy should be offered first to the biggest sinners.
“I will forgive their sins, iniquities, and transgressions,” says he, “and it shall turn to me for a name of joy, and a praise and an honour, before all the nations of the earth;” Jer. xxxiii. 8, 9.
And hence it is, that at his first appearing he took upon him to do such mighty works: he got a fame thereby, he got a name thereby; Matt. iv. 23, 24.
When Christ had cast the legion of devils out of the man of whom you read, Mark v., he bid him go home to his friends, and tell it: “Go home,” saith he, “to thy friends, and tell them how great things God has done for thee, and has had compassion on thee;” Mark v. 19. Christ Jesus seeks a name, and desireth a fame in the world; and therefore, or the better to obtain that, he commands that mercy should first be proffered to the biggest sinners, because, by the saving of one of them he makes all men marvel. As ’tis said of the man last mentioned, whom Christ cured towards the beginning of his ministry: “And he departed,” says the text, “and began to publish in Decapolis, how great things Jesus had done for him; and all men did marvel,” ver. 20.
When John told Christ, that they saw one casting out devils in his name, and they forbade him, because he followed not with them, what is the answer of Christ? “Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me.” No; they will rather cause his praise to be heard, and his name to be magnified, and so put glory on the head of Christ.
But we will follow a little our metaphor: Christ, as I said, has put himself under the term of a physician; consequently he desireth that his fame, as to the salvation of sinners, may spread abroad, and that the world may see what he can do. And to this end, he has not only commanded, that the biggest sinners should have the first offer of his mercy, but has, as physicians do, put out his bills, and published his doings, that things may be read and talked of. Yea, he has moreover, in these his blessed bills, the holy scriptures I mean, inserted the very names of persons, the places of their abode, and the great cures that, by the means of his salvations, he has wrought upon them to this very end. Here is, Item, such a one, by my grace and redeeming blood, was made a monument of everlasting life; and such a one, by my perfect obedience, became an heir of glory. And then he produceth their names.
Item, I saved Lot from the guilt and damnation that he had procured to himself by his incest.
Item, I saved David from the vengeance that belonged to him for committing of adultery and murder.
Here is also Solomon, Manasseh, Peter, Magdalen, and many others, made mention of in this book. Yea, here are their names, their sins, and their salvations recorded together, that you may read and know what a Saviour he is, and do him honour in the world. For why are these things thus recorded, but to show to sinners what he can do, to the praise and glory of his grace?
And it is observable, as I said before, we have but very little of the salvation of little sinners mentioned in God’s book, because that would not have answered the design, to wit, to bring glory and fame to the name of the Son of God.
What should be the reason, think you, why Christ should so easily take a denial of the great ones, that were the grandeur of the world, and struggle so hard for hedge-creepers and highwaymen (as that parable, Luke xiv., seems to import he doth), but to show forth the riches of the glory of his grace to his praise? This I say, is one reason to be sure.
They that had their grounds, their yoke of oxen, and their marriage joys, were invited to come; but they made their excuse, and that served the turn. But when he comes to deal with the worst, he saith to his servants, Go ye out and bring them in hither. “Go out quickly, and bring in hither the poor, the maimed, the halt, and the blind.” And they did so: and he said again, “Go out into the highways and hedges, and compel them to come in, that my house may be filled;” Luke xiv. 18, 19, 23. These poor, lame, maimed, blind, hedge-creepers and highwaymen, must come in, must be forced in. These, if saved, will make his merits shine.
When Christ was crucified, and hanged up between the earth and heavens, there were two thieves crucified with him; and behold, he lays hold of one of them and will have him away with him to glory. Was not this a strange act, and a display of unthought of grace? Were there none but thieves there, or were the rest of that company out of his reach? Could he not, think you, have stooped from the cross to the ground, and have laid hold on some honester man if he would? Yes, doubtless. Oh! but then he would not have displayed his grace, nor so have pursued his own designs, namely, to get to himself a praise and a name: but now he has done it to purpose. For who that shall read this story, but must confess, that the Son of God is full of grace; for a proof of the riches thereof, he left behind him, when upon the cross he took the thief away with him to glory. Nor can this one act of his be buried; it will be talked of to the end of the world to his praise. “Men shall speak of the might of thy terrible acts, and will declare thy greatness; they shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness. They shall speak of the glory of thy kingdom, and talk of thy power; to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom;” Psalm cxlv. 6–12.
When the word of God came among the conjurers and those soothsayers that you read of, Acts xix., and had prevailed with some of them to accept of the grace of Christ, the Holy Ghost records it with a boast, for that it would redound to his praise, saying, “And many of them that used curious arts, brought their books together, and burned them before all men: and counted the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of God, and prevailed;” Acts xix. 19, 20. It wrenched out of the clutches of Satan some of those of whom he thought himself most sure.
“So mightily grew the word of God.” It grew mightily, it encroached upon the kingdom of the devil. It pursued him, and took the prey; it forced him to let go his hold: it brought away captive, as prisoners taken by force of arms, some of the most valiant of his army: it fetched back from, as it were, the confines of hell, some of those that were his most trusty, and that with hell had been at an agreement: it made them come and confess their deeds, and burn their books before all men: “So mightily grew the word of God, and prevailed.”
Thus, therefore, you see why Christ will have mercy offered in the first place to the biggest sinners; they have most need thereof; and this is the most ready way to extol his name that rideth upon the heavens to our help. But,
Thirdly, Christ Jesus would have mercy offered in the first place to the biggest sinners, because by their forgiveness and salvation, others hearing of it, will be encouraged the more to come to him for life.
For the physician, by curing the most desperate at the first, doth not only get himself a name, but begets encouragement in the minds of other diseased folk to come to him for help. Hence you read of our Lord, that after, through his tender mercy, he had cured many of great diseases, his fame was spread abroad, “They brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy, and he healed them. And there followed him great multitudes of people from Galilee, and Decapolis, and Jerusalem, and Judea, and from beyond Jordan;” Matt. iv. 24, 25.
See here, he first by working gets himself a fame, a name, and renown, and now men take encouragement, and bring from all quarters their diseased to him, being helped, by what they had heard, to believe that their diseased should be healed.
Now, as he did with those outward cures, so he does in the proffers of his grace and mercy: he proffers that in the first place to the biggest sinners, that others may take heart to come to him to be saved. I will give you a scripture or two, I mean to show you that Christ, by commanding that his mercy should in the first place be offered to the biggest of sinners, has a design thereby to encourage and provoke others to come also to him for mercy.
“God,” saith Paul, “who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” But why did he do all this? “That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus;” Eph. ii. 4–7.
See, here is a design; God lets out his mercy to Ephesus of design, even to shew to the ages to come the exceeding riches of his grace, in his kindness to them through Christ Jesus. And why to shew by these the exceeding riches of his grace to the ages to come, through Christ Jesus, but to allure them, and their children also, to come to him, and to partake of the same grace through Christ Jesus?
But what was Paul, and the Ephesian sinners? (of Paul we will speak anon). These Ephesian sinners, they were men dead in sins, men that walked according to the dictates and motions of the devil; worshippers of Diana, that effeminate goddess; men far off from God, aliens and strangers to all good things; such as were far off from that, as I said, and consequently in a most deplorable condition. As the Jerusalem sinners were of the highest sort among the Jews, so these Ephesian sinners were of the highest sort among the Gentiles; Eph. ii. 1–3, 11, 12; Acts xix. 35.
Wherefore as by the Jerusalem sinners, in saving them first, he had a design to provoke others to come to him for mercy, so the same design is here set on foot again, in his calling and converting the Ephesian sinners, “That in the ages to come he might shew the exceeding riches of his grace,” says he, “in his kindness towards us through Christ Jesus.” There is yet one hint behind. It is said that God saved these for his love; that is, as I think, for the setting forth, for the commendations of his love, for the advance of his love, in the hearts and minds of them that should come after. As who should say, God has had mercy upon, and been gracious to you, that he might shew to others, for their encouragement, that they have ground to come to him to be saved. When God saves one great sinner, it is to encourage another great sinner to come to him for mercy.
He saved the thief, to encourage thieves to come to him for mercy; he saved Magdalen, to encourage other Magdalens to come to him for mercy; he saved Saul, to encourage Sauls to come to him for mercy; and this Paul himself doth say, “For this cause,” saith he, “I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting;” 1 Tim. i. 16.
How plain are the words! Christ, in saving of me, has given to the world a pattern of his grace, that they might see and believe, and come, and be saved; that they that are to be born hereafter might believe on Jesus Christ to life everlasting.
But what was Paul? Why, he tells you himself; I am, says he, the chief of sinners: I was, says he, a blaspheme; a persecutor, an injurious person; but I obtained mercy; 1 Tim. i. 14, 15. Ay, that is well for you, Paul; but what advantage have we thereby? Oh, very much, saith he; for, “for this cause I obtained mercy, that in me first, Jesus Christ might shew all long-suffering for a pattern to them which shall believe on him to life everlasting.”
Thus, therefore, you see that this third reason is of strength, namely, that Jesus Christ would have mercy offered in the first place to the biggest sinners, because, by their forgiveness and salvation, others, hearing of it, will be encouraged the more to come to him for mercy.
It may well therefore be said to God, Thou delightest in mercy, and mercy pleases thee; Mich. vii. 18.
But who believes that this was God’s design in shewing mercy of old—namely, that we that come after might take courage to come to him for mercy; or that Jesus Christ would have mercy offered in the first place to the biggest sinners, to stir up others to come to him for life? This is not the manner of men, O God!
But David saw this betimes; therefore he makes this one argument with God, that he would blot out his transgressions, that he would forgive his adultery, his murders, and horrible hypocrisy. Do it, O Lord, saith he, do it, and “then will I teach transgressors thy ways, and sinners shall be converted unto thee;” Psalm li. 7–13.
He knew that the conversion of sinners would be a work highly pleasing to God, as being that which he had designed before he made mountain or hill: wherefore he comes, and he saith, Save me, O Lord; if thou wilt but save me, I will fall in with thy design; I will help to bring what sinners to thee I can. And, Lord, I am willing to be made a preacher myself; for that I have been a horrible sinner: wherefore, if thou shalt forgive my great transgressions, I shall be a fit man to tell of thy wondrous grace to others. Yea, Lord, I dare promise, that if thou wilt have mercy upon me, it shall tend to the glory of thy grace, and also to the increase of thy kingdom; for I will tell it, and sinners will hear on’t. And there is nothing so suiteth with the hearing sinner as mercy, and to be informed that God is willing to bestow it upon him. “I will teach transgressors thy ways, and sinners shall be converted unto thee.”
Nor will Christ Jesus miss of his design in proffering of mercy in the first place to the biggest sinners. You know what work the Lord, by laying hold of the woman of Samaria, made among the people there. They knew that she was a town sinner, an adulteress, yea, one that after the most audacious manner lived in uncleanness with a man that was not her husband: but when she, from a turn upon her heart, went into the city, and said to her neighbours, “Come,” Oh how they came! how they flocked out of the city to Jesus Christ! “Then they went out of the city, and came to him.” “And many of the Samaritans (people perhaps as bad as herself) believed on him, for the saying of the woman, which testified, saying, he told me all that ever I did;” John iv. 39.
That word, “He told me all that ever I did,” was a great argument with them; for by that they gathered, that though he knew her to be vile, yet he did not despise her, nor refuse to shew how willing he was to communicate his grace unto her; and this fetched over, first her, then them.
This woman, as I said, was a Samaritan sinner, a sinner of the worst complexion: for the Jews abhorred to have ought to do with them, ver. 9; wherefore none more fit than she to be made one of the decoys of heaven, to bring others of these Samaritan wild-fowls under the net of the grace of Christ. And she did the work to purpose. Many, and many more of the Samaritans believed on him; ver. 40–42. The heart of man, though set on sin, will, when it comes once to a persuasion that God is willing to have mercy upon us, incline to come to Jesus Christ for life.
Witness those turn-aways from God that you also read of in Jeremiah; for after they had heard three or four times over, that God had mercy for backsliders, they broke out, and said, “Behold, we come unto thee, for thou art the Lord our God.” Or as those in Hosea did, “For in thee the fatherless find mercy;” Jer. iii. 22; Hos. xiv. 1–3.
Mercy, and the revelation thereof, is the only antidote against sin. It is of a thawing nature; it will loose the heart that is frozen up in sin; yea, it will make the unwilling willing to come to Jesus Christ for life. Wherefore, do you think, was it that Jesus Christ told the adulterous woman, and that before so many sinners, that he had not condemned her, but to allure her, with them there present, to hope to find favour at his hands? (As he also saith in another place, “I came not to judge, but to save the world.”) For might they not thence most rationally conclude, that if Jesus Christ had rather save than damn an harlot, there was encouragement for them to come to him for mercy.
I heard once a story from a soldier, who with his company had laid siege against a fort, that so long as the besieged were persuaded their foes would shew them no favour, they fought like madmen; but when they saw one of their fellows taken, and received to favour, they all came tumbling down from their fortress, and delivered themselves into their enemies’ hands.
I am persuaded, did men believe that there is that grace and willingness in the heart of Christ to save sinners, as the word imports there is, they would come tumbling into his arms: but Satan has blinded their minds, that they cannot see this thing. Howbeit, the Lord Jesus has, as I said, that others might take heart and come to him, given out a commandment, that mercy should in the first place be offered to the biggest sinners. “Begin,” saith he, “at Jerusalem.” And thus I end the third reason.
Fourthly, Jesus Christ would have mercy offered in the first place to the biggest sinners, because that is the way, if they receive it, most to weaken the kingdom of Satan, and to keep it lowest in every age of the world. The biggest sinners, they are Satan’s colonels and captains, the leaders of his people, and they that most stoutly make head against the Son of God. Wherefore let these first be conquered, and his kingdom will be weak. When Ishbosheth had lost his Abner, his kingdom was made weak: nor did he sit but tottering then upon his throne. So when Satan loseth his strong men, them that are mighty to work iniquity, and dexterous to manage others in the same, then is his kingdom weak; 2 Sam. iii. Therefore, I say, Christ doth offer mercy in the first place to such, the more to weaken his kingdom. Christ Jesus was glad to see Satan fall like lightning from heaven, that is, suddenly or head long; and it was, surely, by casting of him out of strong possessions, and by recovering of some notorious sinners out of his clutches; Luke x. 17–19.
Samson, when he would pull down the Philistines temple, took hold of the two main pillars of it, and breaking them, down came the house. Christ came to destroy the works of the devil, and to destroy by converting grace, as well as by redeeming blood. Now sin swarms, and lieth by legions, and whole armies, in the souls of the biggest sinners, as in garrisons: wherefore the way, the most direct way to destroy it, is first to deal with such sinners by the word of his gospel, and by the merits of his passion.
For example, though I shall give you but a homely one: suppose a family to be troubled with vermin, and one or two of the family to be in chief the breeders, the way, the quickest way to clear that family, or at least to weaken the so swarming of those vermin, is, in the first place, to sweeten the skin, head, and clothes of the chief breeders; and then, though all the family should be apt to breed them, the number of them, and so the greatness of that plague there, will be the more impaired.
Why, there are some people that are in chief the devil’s sin-breeders in the towns and places where they live. The place, town, or family where they live, must needs be horribly verminous, as it were, eaten up with vermin. Now, let the Lord Jesus, in the first place, cleanse these great breeders, and there will be given a nip to those swarms of sins that used to be committed in such places throughout the town, house, or family, where such sin-breeding persons used to be.
I speak by experience: I was one of these verminous ones, one of these great sin-breeders; I infected all the youth of the town where I was born, with all manner of youthful vanities. The neighbours counted me so; my practice proved me so: wherefore Christ Jesus took me first, and taking me first, the contagion was much allayed all the town over. When God made me sigh, they would hearken, and enquiringly say, What is the matter with John? They also gave their various opinions of me: but, as I said, sin cooled, and failed, as to his full career. When I went out to seek the bread of life, some of them would follow, and the rest be put into a muse at home. Yea, almost the town, at first, at times would go out to hear at the place where I found good; yea, young and old for a while had some reformation on them; also some of them, perceiving that God had mercy upon me, came crying to him for mercy too.
But what need I give you an instance of poor I; I will come to Manasseh the king. So long as he was a ring-leading sinner, the great idolater, the chief for devilism, the whole land flowed with wickedness; for he “made them to sin,” and do worse than the heathen that dwelt round about them, or that was cast out from before them: but when God converted him, the whole land was reformed. Down went the groves, the idols, and altars of Baal, and up went true religion in much of the power and purity of it. You will say, The king reformed by power. I answer, doubtless, and by example too; for people observe their leaders; as their fathers did, so did they; 2 Chron. xxxiii. 2.
This, therefore, is another reason why Jesus would have mercy offered in the first place to the biggest sinners, because that is the best way, if they receive it, most to weaken the kingdom of Satan, and to keep it poor and low.
And do you not think now, that if God would but take hold of the hearts of some of the most notorious in your town, in your family, or country, that this thing would be verified before your faces? It would, it would, to the joy of you that are godly, to the making of hell to sigh, to the great suppressing of sin, the glory of Christ, and the joy of the angels of God. And ministers should, therefore, that this work might go on, take advantages to persuade with the biggest sinners to come into Christ, according to my text, and their commissions; “Beginning at Jerusalem.”
Fifthly, Jesus Christ would have mercy offered, in the first place, to the biggest sinners; because such, when converted, are usually the best helps in the church against temptations, and fittest for the support of the feeble-minded there. Hence, usually, you have some such in the first plantation of churches, or quickly upon it. Churches would do but sorrily, if Christ Jesus did not put such converts among them: they are the monuments and mirrors of mercy. The very sight of such a sinner in God’s house, yea, the very thought of him, where the sight of him cannot be had, is ofttimes greatly for the help of the faith of the feeble.
“When the churches (said Paul) that were in Judea, heard this concerning me, that he which persecuted them in time past, now preached the faith which once he destroyed, they glorified God in me;” Gal. i. 20–24.
“Glorified God.” How is that? Why, they praised him, and took courage to believe the more in the mercy of God; for that he had had mercy on such a great sinner as he. They glorified God “in me;” they wondered that grace should be so rich, as to take hold of such a wretch as I was; and for my sake believed in Christ the more.
There are two things that great sinners are acquainted with, when they come to divulge them to the saints, that are a great relief to their faith.
1. The contests that they usually have with the devil at their parting with him.
2. Their knowledge of his secrets in his workings.
For the first, The biggest sinners have usually great contests with the devil at their partings; and this is an help to saints: for ordinary saints find afterwards what the vile ones find at first, but when at the opening of hearts, the one finds himself to be as the other, the one is a comfort to the other. The lesser sort of sinners find but little of this, till after they have been some time in profession; but the vile man meets with his at the beginning. Wherefore he, when the other is down, is ready to tell that he has met with the same before; for, I say, he has had it before. Satan is loath to part with a great sinner. What my true servant (quoth he), my old servant, wilt thou forsake me now? having so often sold thyself to me to work wickedness, wilt thou forsake me now? Thou horrible wretch, dost not know, that thou hast sinned thyself beyond the reach of grace, and dost think to find mercy now? Art not thou a murderer, a thief, a harlot, a witch, a sinner of the greatest size, and dost thou look for mercy now? Dost thou think that Christ will foul his fingers with thee?
’Tis enough to make angels blush, saith Satan, to see so vile a one knock at heaven-gates for mercy, and wilt thou be so abominably bold to do it? Thus Satan dealt with me, says the great sinner, when at first I came to Jesus Christ. And what did you reply? saith the tempted. Why, I granted the whole charge to be true, says the other. And what, did you despair, or how? No, saith he, I said, I am Magdalen, I am Zaccheus, I am the thief, I am the harlot, I am the publican, I am the prodigal, and one of Christ’s murderers: yea, worse than any of these; and yet God was so far off from rejecting of me (as I found afterwards), that there was music and dancing in his house for me, and for joy that I was come home unto him. O blessed be God for grace (says the other), for then I hope there is favour for me. Yea, as I told you, such a one is a continual spectacle in the church, for every one to behold God’s grace and wonder by.
Secondly, And as for the secrets of Satan, such as are suggestions to question the being of God, the truth of his word, and to be annoyed with devilish blasphemies; none more acquainted with these than the biggest sinners at their conversion; wherefore thus also they are prepared to be helps in the church to relieve and comfort the other.
I might also here tell you of the contests and battles that such are engaged in, wherein they find the besettings of Satan, above any other of the saints. At which times Satan assaults the soul with darkness, fears, frightful thoughts of apparitions; now they sweat, pant, cry out, and struggle for life.
The angels now come down to behold the sight, and rejoice to see a bit of dust and ashes to overcome principalities and powers, and might, and dominions. But, as I said when these come a little to be settled, they are prepared for helping others, and are great comforts unto them. Their great sins give great encouragement to the devil to assault them; and by these temptations Christ takes advantage to make them the more helpful to the churches.