The Jerusalem Sinner Saved Part 7

Although there is no sin little of itself; because it is a contradiction of the nature and majesty of G.o.d; yet we must admit of divers numbers, and also of aggravations. Two sins are not so many as three; nor are three that are done in ignorance so big as one that is done against light, against knowledge and conscience. Also there is the child in sin, and a man in sin that has his hairs gray, and his skin wrinkled for very age. And we must put a difference betwixt these sinners also. For can it be that a child of seven, or ten, or sixteen years old, should be such a sinner--a sinner so vile in the eye of the law as he is who has walked according to the course of this world, forty, fifty, sixty, or seventy years? Now the youth, this stripling, though he is a sinner, is but a little sinner, when compared with such.

Now, I say, if there be room for the first sort, for those of the biggest size, certainly there is room for the lesser size? If there be a door wide enough for a giant to go in at, there is certainly room for a dwarf. If Christ Jesus has grace enough to save great sinners, he has surely grace enough to save little ones. If he can forgive five hundred pence, for certain he can forgive fifty; Luke vii. 41, 42.

But you said before, that the little sinners must stand by until the great ones have received their grace, and that is discouraging!

I answer, there are two sorts of little sinners, such as are so, and such as feign themselves so. They are those that feign themselves so, that I intended there, and not those that are indeed comparatively so. Such as feign themselves so may wait long enough before they obtain forgiveness.

But again, a sinner may be comparatively a little sinner, and sensibly a great one. There are then two sorts of greatness in sin; greatness by reason of number; greatness by reason of thoroughness of conviction of the horrible nature of sin. In this last sense, he that has but one sin, if such a one could be found, may in his own eyes find himself the biggest sinner in the world. Let this man or this child therefore put himself among the great sinners, and plead with G.o.d as great sinners do, and expect to be saved with the great sinners, and as soon and as heartily as they.

Yea, a little sinner, that comparatively is truly so, if he shall graciously give way to conviction, and shall in G.o.d's light diligently weigh the horrible nature of his own sins, may yet sooner obtain forgiveness for them at the hands of the heavenly Father, than he that has ten times his sins, and so cause to cry ten times harder to G.o.d for mercy.

For the grievousness of the cry is a great thing with G.o.d; for if he will hear the widow, if she cries at all, how much more if she cries most grievously? Exod. xxii. 22, 23.

It is not the number, but the true sense of the abominable nature of sin, that makes the cry for pardon lamentable. He, as I said, that has many sins, may not cry so loud in the ears of G.o.d as he that has far fewer; he, in our present sense, that is in his own eyes the biggest sinner, is he that soonest findeth mercy.

The offer then is to the biggest sinner; to the biggest sinner first, and the mercy is first obtained by him that first confesseth himself to be such an one.

There are men that strive at the throne of grace for mercy, by pleading the greatness of their necessity. Now their plea, as to the prevalency of it, lieth not in the counting up of the number, but in the sense of the greatness of their sins, and in the vehemency of their cry for pardon. And it is observable, that though the birthright was Ruben's, and, for his foolishness, given to the sons of Joseph, yet Judah prevailed above his brethren, and of him came the Messias; 1 Chron. v. 1, 2.

There is a heavenly subtilty to be managed in this matter. "Thy brother came with subtilty, and hath taken away thy blessing." The blessing belonged to Esau, but Jacob by his diligence made it his own; Gen. xxvii. 33. The offer is to the biggest sinner, to the biggest sinner first; but if he forbear to cry, the sinner that is a sinner less by far than he, both as to number and the nature of transgression, may get the blessing first, if he shall have grace to bestir himself well; for the loudest cry is heard furthest, and the most lamentable pierces soonest.

I therefore urge this head, not because I would have little sinners go and tell G.o.d that they are little sinners, thereby to think to obtain mercy; for, verily, so they are never like to have it: for such words declare, that such a one hath no true sense at all of the nature of his sins.

Sin, as I said, in the nature of it, is horrible, though it be but one single sin as to act; yea, though it be but a sinful thought; and so worthily calls for the d.a.m.nation of the soul.

The comparison, then, of little and great sinners, is to go for good sense among men. But to plead the fewness of thy sins, or the comparative harmlessness of their quant.i.ty before G.o.d, argueth no sound knowledge of the nature of thy sin, and so no true sense of the nature or need of mercy.

Little sinner, when therefore thou goest to G.o.d, though thou knowest in thy conscience that thou, as to acts, art no thief, no murderer, no wh.o.r.e, no liar, no false swearer, or the like, and in reason must needs understand that thus thou art not so profanely vile as others; yet when thou goest to G.o.d for mercy, know no man's sins but thine own, make mention of no man's sins but thine own. Also labour not to lessen thy own, but magnify and greaten them by all just circ.u.mstances, and be as if there was never a sinner in the world but thyself. Also cry out, as if thou wast the only undone man; and that is the way to obtain G.o.d's mercy.

It is one of the comeliest sights in the world to see a little sinner commenting upon the greatness of his sins, multiplying and multiplying them to himself, till he makes them in his own eyes bigger and higher than he seeth any other man's sins to be in the world; and as base a thing it is to see a man do otherwise, and as basely will come on it; Luke xviii. 10-14.

As, therefore, I said to the great sinner before, let him take heed lest he presume; I say now to the little sinner, let him take heed that he do not dissemble: for there is as great an aptness in the little sinner to dissemble, as there is in the great one. "He that hideth his sins shall not prosper," be he a sinner little or great; Prov. xxviii. 13.

Eighthly, Would Jesus Christ have mercy offered, in the first place, to the biggest sinners? Then this shews the true cause why Satan makes such head as he doth against him.

The Father and the Holy Spirit are well spoken of by all deluders and deceived persons; Christ only is the rock of offence. "Behold I lay in Zion a stumbling-stone and a rock of offence;" Rom. ix. 33. Not that Satan careth for the Father or the Spirit more than he careth for the Son, but he can let men alone with their notions of the Father and the Spirit, for he knows they shall never enjoy the Father nor the Spirit, if indeed they receive not the merits of the Son.

"He that hath the Son, hath life; he that hath not the Son of G.o.d hath not life," however they may boast themselves of the Father and the Spirit; 1 John v. 12. Again, "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not G.o.d: he that abideth in the doctrine of Christ, hath both the Father and the Son;" 2 John i. 9.

Christ, and Christ only, is he that can make us capable to enjoy G.o.d with life and joy to all eternity. Hence he calls himself the way to the Father, the true and living way; John xiv. 6; Heb. x. 19, 20; for we cannot come to the Father but by him. Satan knows this, therefore he hates him. Deluded persons are ignorant of this, and, therefore, they are so led up and down by Satan by the nose as they are.

There are many things by which Satan has taken occasion to greaten his rage against Jesus Christ.

As, first, his love to man, and then the many expressions of that love. He hath taken man's nature upon him; he hath in that nature fulfilled the law to bring in righteousness for man; and hath spilt his blood for the reconciling of men to G.o.d; he hath broke the neck of death, put away sin, destroyed the works of the devil, and got into his own hands the keys of death: and all these are heinous things to Satan. He cannot abide Christ for this. Besides, he hath eternal life in himself; and that to bestow upon us; and we in all likelihood are to possess the very places from which the Satans by transgression fell, if not places more glorious. Wherefore he must needs be angry. And is it not a vexatious thing to him, that we should be admitted to the throne of grace by Christ, while he stands bound over in chains of darkness, to answer for his rebellions against G.o.d and his Son, at the terrible day of judgment. Yea, we poor dust and ashes must become his judges, and triumph over him for ever: and all this long of Jesus Christ; for he is the meritorious cause of all this.

Now though Satan seeks to be revenged for this, yet he knows it is in vain to attack the person of Christ; he has overcome him: therefore he tampers with a company of silly men, that he may vilify him by them. And they, bold fools as they are, will not spare to spit in his face. They will rail at his person, and deny the very being of it; they will rail at his blood, and deny the merit and worth of it.

They will deny the very end why he accomplished the law, and by jiggs, and tricks, and quirks, which he helpeth them to, they set up fond names and images in his place, and give the glory of a Saviour to them. Thus Satan worketh under the name of Christ; and his ministers under the name of the ministers of righteousness.

And by his wiles and stratagems he undoes a world of men; but there is a seed, and they shall serve him, and it shall be counted to the Lord for a generation. These shall see their sins, and that Christ is the way to happiness. These shall venture themselves, both body and soul, upon his worthiness.

All this Satan knows, and therefore his rage is kindled the more.

Wherefore, according to his ability and allowance, he a.s.saulteth, tempteth, abuseth, and stirs up what he can to be hurtful to these poor people, that he may, while his time shall last, make it as hard and difficult for them to go to eternal glory as he can. Oftentimes he abuses them with wrong apprehensions of G.o.d, and with wrong apprehensions of Christ. He also casts them into the mire, to the reproach of religion, the shame of their brethren, the derision of the world, and dishonour of G.o.d.

He holds our hands while the world buffets us; he puts bear-skins upon us, and then sets the dogs at us. He bedaubeth us with his own foam, and then tempts us to believe that that bedaubing comes from ourselves.

Oh! the rage and the roaring of this lion, and the hatred that he manifests against the Lord Jesus, and against them that are purchased with his blood! But yet, in the midst of all this, the Lord Jesus sends forth his herald to proclaim in the nations his love to the world, and to invite them to come in to him for life. Yea, his invitation is so large, that it offereth his mercy in the first place to the biggest sinners of every age, which augments the devil's rage the more.

Wherefore, as I said before, fret he, fume he, the Lord Jesus will divide the spoil with this great one; yea, he shall divide the spoil with the strong, because he hath poured out his soul unto death, and he was numbered with the transgressors, and he bare the sin of many, and made intercession for the transgressors; Isa. liii. 12.

Ninthly, Would Jesus Christ have mercy offered in the first place to the biggest sinners? Let the tempted harp upon this string for their help and consolation. The tempted wherever he dwells, always thinks himself the biggest sinner, one most unworthy of eternal life.

This is Satan's master-argument: thou art a horrible sinner, a hypocrite, one that has a profane heart, and one that is an utter stranger to a work of grace. I say this is his maul, his club, his master-piece; he doth with this as some do with their most enchanting songs, sings them everywhere. I believe there are but few saints in the world that have not had this temptation sounding in their ears.

But were they but aware, Satan by all this does but drive them to the gap out at which they should go, and so escape his roaring.

Saith he, thou art a great sinner, a horrible sinner, a profane hearted wretch, one that cannot be matched for a vile one in the country.

And all this while Christ says to his ministers, offer mercy, in the first place, to the biggest sinners. So that this temptation drives thee directly into the arms of Jesus Christ.

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 s.h.i.+eld 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 l.u.s.ts, 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 Pa.s.sover 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 G.o.d, 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.