Begin at Jerusalem Was this Doctrine well believed where would there be place for a doubt or a fear of the Damnation of the Soul if the Sinner be penitent How bad a Life soever he has lived how many soever in number are his sins But this Grace is hid from the Eyes of Men the Devil hides it from them for he knows it is alluring he knows it has an attracting Vertue in it For this is it that above all Arguments can draw the Soul to God. I cannot help it but must let drop another Word The first Church the Jerusalem Church from whence the Gospel was to be sent into all the World was a Church made up of jerusalem-Jerusalem-sinners These great Sinners were here the most shining Monuments of the exceeding Grace of God. Thus you see I have proved the Doctrine and that not only by shewing you that this was the practice of the Lord Jesus Christ in his Life-time but his last Will when he went up to God saying Begin to preach at Jerusalem Yea it is yet further manifested in that when his Ministers first began to preach there he joyned his Power to the Word to the Converting of thousands of his Betrayers and Murderers and also many of the Ringleading Priests to the Faith. I shall now proceed and shall shew you 1. The Reasons of the point 2. And then make some Application of the whole The Observation you know is this Jesus Christ would have mercy offered in the first place to the biggest Sinners to the Jerusalem-sinners preach Repentance and remission of sins in my Name among all Nations Beginning at Jerusalem The Reasons of the Point are First Because the biggest Sinners have most need thereof He that has most need Reason says should be helped first I mean when a helping hand is offered and now it is For the Gospel of the Grace of God is sent to help the World Acts 16.9 But the biggest sinner has most need Therefore in reason when Mercy is sent down from Heaven to men the worst of men should have the first offer of it Begin at Jerusalem This is the reason which the Lord Christ himself renders why in his Life-time he left the best and turned him to the worst why he sat so loose from the Righteous and stuck so close to the Wicked The whole saith he have no need of the Physician but the sick I came not to call the righteous but sinners to repentance Mark 2.15 16 17. Above you read that the Scribes and Pharisees said to his Disciples How is it that he eateth and drinketh with Publicans and Sinners Alas they did not know the reason But the Lord renders them one and such an one as is both natural and cogent Saying These have need most need Their great necessity requires that I should be most friendly and shew my grace first to them Not that the other were sinless and so had no need of a Saviour But the Publicans and their Companions were the biggest sinners they were as to view worse than the Scribes and therefore in reason should be helped first because they had most need of a Saviour Men that are at the point to dye have more need of the Physician than they that are but now and then troubled with are Heart-fainting-qualm The Publicans and Sinners were as it were in the mouth of Death Death was swallowing of them down and therefore the Lord Jesus receives them first offers them mercy first The whole have no need of the Physician but the sick I came not to call the righteous but sinners to repentance The Sick as I said is the biggest sinner whether he sees his Disease or not He is stained from Head to Foot from Heart to Life and Conversation This man in every mans judgment has the most need of mercy There is nothing attends him from Bed to Board and from Board to Bed again but the visible characters and obvious symptoms of eternal damnation This therefore is the man that has need most need and therefore in reason should be helped in the first place Thus 't was with the People concerned in the Text they were the worst of sinners Jerusalem-sinners sinners of the biggest size and therefore such as had the greatest need Wherefore they must have mercy offered to them before it be offered any where else in the World. Begin at Jerusalem offer mercy first to a Jerusalem-sinner This man has most need he is farthest from God nearest to Hell and so one that has most need This mans sins are in number the most in cry the loudest in weight the heaviest and consequently will sink him soonest Wherefore he has most need of mercy This man is shut up in Satans hand fastest bound in the cords of his sins one that Justice is whetting his Sword to cut off and therefore has most need not only of mercy but that it should be extended to him in the first place But a little further to shew you the true nature of this Reason to wit That Jesus Christ would have mercy offer'd in the first place to the biggest sinners First Mercy ariseth from Bowels and Compassion from Pity and from a feeling of the Condition of those in misery In his Love and in his Pity he saveth us And again The Lord is pâ—tiful very petiful and of great mercy Isa. 63.9 Jam 5.11 Now where Pity and Compassion is there is yearning of Bowels and where there is that there is a readiness to help And I say again The more deplorable and dreadful the Condition is the more directly doth Bowels and Compassion turn themselves to such and offer help and deliverance All this flows from our first Scripture proof I came to call them that have need to call them first while the rest look on and murmur How shall I give thee up Ephraim Ephraim was a Revolter from God a man that had given himself up to Devilism A company of men the ten Tribes that worshiped Devils while Judah kept with his God. But how shall I give thee up Ephraim How shall I deliver thee Israel How shall I make thee as Admah How shall I set thee 〈◊〉 Zeboim and yet thou art worse than they nor has Samaria committed half thy sins Ezek. 16.46 47 48 49 50 51. My heart is turned within me and my repentings are kindled together Hos. 11.8 But where do you find that ever the Lord did thus rowl in his Bowels for and after any Self-righteous man No no they are the Publicans and Harlots Idolaters and Jerusalem-sinners for whom his Bowels thus yearn and tumble about within him For alas poor Worms they have most need of mercy Had not the good Samaritan more compassion for that man that fell among Thieves though that fall was occasioned by his going from the place where they worshipped God to Jerico the cursed City than we read he had for any other besides His Wine was for him his Oyl was for him his Breast for
render hatred for love and contempt for forgiveness so 't would be as ridiculous to think that the reception of a little kindness should lay the same obligations upon the heart to love as the reception of a great deal I would not disparage the love of Christ I know the least dram of it when it reaches to forgiveness is great above all the world But comparatively there iâ— greater extentions of the love of Chrisâ— to one than to another He that has most sin it forgiven is partaker of the greatest love of the greatest forgiveness I know also that there are some that from this very Doctrine say Let us do evil that good may come and that turn the Grace of our God into Lasciviousness But I speak not of these These will neither be ruled by Grace nor Reason Grace would teach them if they know it to deny Ungodly Courses and so would Reason too if it could truly sense the Love of God Tim. 2 11 1â— Rom. 11.1 Doth it look like what hath any Coherence with Reason or Mercy for a man to abuse his Friend Because Christ died for men shall I therefore Spit in his Face The Bread and Water that was given by Elisha to his Enemies that came the Land of Israel to take him had so mucâ— influence upon their Minds tho Heathens that they returned to their homes without hurting him Yea it kept them from coming again in a hostile manner into the Coasts of Israel 2 Kings 6.19 20 21 22 23. But to forbear to Illustrate till anon one reason why Châ—ist Jesus shews Mercy to Sinners is that he might obtain their Love that he may remove their base affections firm base objects to himself Now if he loves to be loved a little he loves to be loved much but there is not any that are capable of loving much save those that have much forgiven them Hence 't is said of Paul That he laboured more than them all to wit with a labour of love because he had been by Sin more vile against Christ than they all 1 Cor. 15. He it was that persecuted the Church of God and wasted it Gal. 1.13 He of them all was the only raving Bedlam against the Saints And being exceeding mad says he against them I persecuted them even to strange Cities Acts 26.11 This raving Bedlam that once was so is he that now says I laboured more than them all more for Christ than them all But Paul what moved thee thus to do The love of Christ says he It was not I but the grace of God that was with me As who should say O Grace 'T was such Grace to save me 'T was such marvelous Grace for God to look down from Heaven upon me and that secured me from the wrath to come that I am captivated with the sense of the richâ—s of it Hence I act hence I labour For how can I otherwise do since God not only separated me from my Sins and Companions but separated all the powers of my Soul and Body to his Service I am therefore prompted on by this exceeding love to labour as I have done yet not I but the grace of God with me Oh! I shall never forget his love nor the circumstances under which I was when his love laid hold upon me I was going to Damascus with Letters from the High Priest to make Havock of God's People there as I had made Havock of them in other places These bloody Letters was not imposed upon me I went to the High Priest and desired them of him Acts 9.1 2. And yet he saved me I was one of the men of the chief men that had a hand in the Blood of his Martyr Stephen yet he had mercy on me When I was at Damasâ—us I stunck so horribly like a Blood-sucker that I became a Terrour to all thereabout Yea Ananias good man made intercession to my Lord against me yet he would have mercy upon me Yea joyned mercy to mercy until he had made me a monument of Grace He made a Saint of the land perswaded me that my transgressions were forgiven me When I began to preach those that heard me were amazed and said Is not this he that destroyed them that called on tâ—is Name in Jerusalem and came hither for that intent that he might bring them bound to the High Pâ—iest Hell doth know that I was a Sinner Heaven doth know that I was a Singer Thâ— World also knows that I was a Sinner a Sinner of the greatest size but I obtained mercy Acts 9.20 21. Shall not this lay Obliâ—ation upon me Is not Love of the greatest force to oblige Is it not strong as Death Cruel as the Grave and hotter than the Coals of Juniper Hath it not a most vehement flame Can the Waters quench it Can the Floods drown it I am under the force of it and this is my continual cry What shall I render to the Lord for all the Benefits which he has bestowâ—d upon me Ay! Paul this is something thou speakest like a Man like a man affected and carried away with the love and graâ—e of God. Now this sense and this affection and this labour giveth to Christ the love that he looks for But he might have converted twenty little sinners and yet not found for grace bestowed â—o â—uch love in them all I wonder how far a man might go among the Converted Sinners of the smaller size before one could find one that so much as look any thing this wayward Where is he that is thus under pangs of love for the Grace bestowed upon him by Jesus Christ Excepting only some few you may walk to the Worlds end and find none But as I sail some there are and so there has been in every age of the Church great sinners that have had much forgiven them And they love much upon this account Jesus Christ therefore knows what he doth when he lays hold on the hearts of sinners of the biggest size He knows that such an one will love more than many that have not sinned half their sins I will tell you a Story that I have â—ead of Martha and Mary the Name of the Book I have forgot I mean of the Book in which I found the Relation but the thing was thus Martha saith my Author was a very holy Woman much like Lazarus her Brother but Mary was a loose and wanâ—on creature Martha did seldom miss good Sermons â—nd Lectures when she could come at them in Jerusalem but Mary would frequent the house of Sports and the company of the vilest of Men for lust And though Martha had often desired that her Sister would go with her to hear her Preachers Yea had often entreated her with Tears to do it yet could she never prevail for still Many would make her excuse or reject her with disdain for her Zeal and Preciseness in Religion After Martha had waited long tried many ways to bring her Sister to good and all
into the Flesh the World was Degenerated as it is now The generality of the Men in Jerusâ—lem were become either high and famous for Hypocrisie or filthy base in their Lives The Devil also was broke loose in hideous manner and had taken possession of many Yea I believe that there was never Generation before nor since that could produce so many possessed with Devils deformed lame blind and infected with monstrous Diseases as that Generation could But what was the reason thereof I mean the reason from God Why one and we may sum up more in that answer that Christ gave to his Disciples concerning him that was born Blind was that the Works oâ— God might be made manifest in them and that the Son of God might be glorified thereby Joh. 9.2 3. chap. 11.4 Now if these Devils and Diseases aâ— they possessed Men then were to makâ— way and work for an approaching Chrâ—sâ— in Person and for the declaring of hiâ— Power why may we not think that now even now also he is ready to come bâ— his Spirit in the Gospel to heal man of the Debaucheries of our Age I can not believe that Grace will take them aâ— for there are but few that are saved But yet it will take some even some of the worst of Men and make Blessed ones of them But O! how these Ringleaders in Vice will then shine in Vertâ—e They will be the very Pillars in Churches they will be as an Ensign in the Land The Lord their God shall save them in that day as the Flock of his People for they shall he as the Stones of a Crown lift up as an Ensign upon the Land Zech. 9.16 But who are these Even Idolatrous Ephraim and backsliding Judah Ver. 13. I know there is groand to fear that the Iniquity of this Generation will be pursued with heavy Judgments But that will not hinder what we have supposed God took him a glorious Church out of Bloody Jerusalem yea out of the chief of the Sinners there and left the rest to be taken and spoiled and sold Thirty for a Penny in the Nations where they were Capâ—ives The Gospel working gloriously in a place to the seizing upon many of the ringleading Sinners thereof promiseth no security to the rest but rather threatneth them with the heaviest and smartest Judgments as in the Instance now given we have a full demonstration but in defending the Lord will defend his People and in saving he will save his Inheritance Nor does this speak any great comfort to a decayed and backsliding sort of Christians for the next time God rides Post with his Gospel he will leave such Christians behind him But I say Christ is resolved to set up his Light in the World yea he is delighted to see his Graces shine and therefore he commands that his Gospel should to that end be offered in the first place to the biggest Sinners for by great Sins it shineth most Therefore he saith Begin at Jeâ—usalem Eighthly And lastly Christ Jesus will have Mercy to be offered in the first place to the biggest Sinners For that by that means the Impenitent that are lâ—ft behind will be at the Judgment the more left without excuse God's Word has two edges it can cut back-stroke and fore-stroke If it doth thee no good it will do thee hurt 'T is the savour of Life unto Life to those that receive it but of Death unto Death to them that refuse it 2 Cor. 2.15 16. But this is not all the tender of Grace to the biggest Sinners in the first place wiâ—l not only leave the rest or those that refuse it in a deplorable condiâ—ion but will also stop their mouths and cut off all pretence to excuse at that day If I had not come and spokâ—n unto them saith Christ they had not had Sin but now thâ—y have no cloke for their sin for their sin of persevering in Impenitence Job 15.22 But what did he speak to them Why even that which I have told you to wit That he has in special a delight in saving the biggest Sinners He spake this in the way of his Doctrine he spake this in the way of his Practice even to the pouring out of his last breath before them Luk. 23.34 Now since this is so what can the Condemned at the Judgement say for themselves why Sentence of Death should not be passed upon them I say what excuse can they make for themselves when they shall be asked why they did not in the day of Sâ—lvation come to Christ to be saved Will they have ground to say to the Lord Thou wast only for saving of little Sinners and therefore because they were great ones they durst not come unto him Or that thou hadst not compâ—ssion for the biggest Sinners therefore I died in despair will these be excuses for them as the Case now standeth with them Is there not every where in God's Books slâ—t contradiction to this in multitudes of Promises of Invitations of Examples and the like Alas alas there will then be there millions of Souls to confute this Plea ready I say to stand up and say O! deceived World Heaven swarms with such as was when they were in the World to the full as bad as you Now this will kill all plea or excuse why they should not perish in their sins yea the Text says they shall see them there There shall be weeping when you shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of Heaven and you your selves thrust out And they shall come from the East and from the West and from the North and from the South and shall sit down in the Kingdom of God Luk. 13.28 29. Out of whâ—ch company it is easie to pick such as sometimes were as bad People as any now bâ—eathe on the face of the Earth What think you of the first Man by whose sins there are millions now in Hell And so I may say what think you of ten thousand more besides But if the Word will not stifle and gagg them up I speak now for amplification sake the view of those who are saved shall There comes an Incestuous Person to the Barr and pleads that the bigness of his Sins was a bar to his receiving the Promise But will not his mouth be stopt as to that when Lot and the Incestuous Corinthian shall be set before him Gen. 19.33 34 35 36. 1 Coâ— 5.1 2. There comes a Thief and says Lord my sin of Theft I thought was such as could not be pardoned by thee But when he shall see the Thief that was saved on the Cross stand by as clothed with beauteous Glory what further can he be able to object Yea the Lord will produce ten thousand of his Sâ—ints at his coming who shall after this manner execute Judgment upon all and so convince all that are ungodly among them of all their hard speeches which ungodly sinners have spoken against him Jude
JOHN BUNYAN THE Jerusalem-Sinner Saved OR GOOD NEWS FOR THE Vilest of Men Being a HELP for DESPAIRING SOULS SHEWING That Jesus Christ would have Mercy in the first Place offered to the BIGGEST SINNERS The Second Edition In which is added An Answer to those Grand Objections that lie in the way of them that would believe For the Comfort of those that fear they have sinned against the Holy Ghost By JOHN BVNYAN of Bedford LONDON Printed and are to be Sold by George Larkin at the Two Swans without Bishopsgates 1689. Price Bound 1s TO THE READER Courteous Reader ONe reason which moved me to Write and Print this Little Book was because though there are many Excellent Heart-affecting Discourses in the World that tends to Convert the Sinner yet I had a desire to try this simple Method of mine Wherefore I Make bold thus to Invite and Encourage the Worst to come to Christ for Life I have been Vile my self but have obtained Mercy and I would have my Companions in Sin partake of Mercy too and therefore I have writ this Little Book The Nation doth swarm with Vile Ones now as ever it did since it was a Nation My Little Book in some places can scarce go from House to House but 't will find a suitable Subject to spend it self upon Now since Christ Jesus is willing to save the Vilest why should they not by Name be somewhat acquainted with it and bid come to him under that Name A great Sinner when Converted seems a booty to Jesus Christ he gets by saving such an one why then should both Jesus lose his Glory and the Sinner lose his Soul at once and that for want of an Invitation I have found through God's grace good success in Preaching upon this Subject and perhaps so I may by my writing upon it too I have as you see let down this Net for a draught the Lord catch some great Fishes by it for the magnifying of his Truth There are some most Vile in all Mens eyes and some are so in their own eyes too but some have their Paintings to shroud their vileness under yet they are naked and open unto the eyes of him with whom we have to do And for all these God hath sent a Saviour Jesus and to all these the Door is opened Wherefore prethee Profane Man give this little Book the reading Come Pardon ana a part in Heaven and Glory cannot be hurtful to thee Let not thy Lusts and Folly drive thee beyond the door of Mercy since it is not lockt nor bolted up against thee Manasseh was a bad Man and Magdalen a bad Woman To say nothing of the Thief upon the Cross or of the murderers of Christ yet they obtained mercy Christ willingly received them And dost thou think that those once so bad now they are in Heaven repent them there because they left their sins for Christ when they were in the word I cannot believe but that thou thinkest they have verily got the best on 't Why Sinner do thou likewise Christ at Heaven Gates says to thee come hither and the Devil at the gates of Hell does call thee to come to him Sinner what sayest thou Whether wilt thou go Don't go into the Fire there thou wilt be burned Don't let Jesus lose his longing since 't is for thy Salvation but come to him and live One word more and so I have done Sinner here thou dost hear of Love prethee don't provoke it by turning it into wantonness He that dies for slighting Love sinks deepest into Hell and will there be tormented by the remembrance of that evil more than by the deepest cogitation of all his other sins Take heed therefore do not make Love thy Tormenter Sinner Farewell THE CONTENTS OF THIS BOOK THE Text opened Page 3â— The Badness of Jerusalem unparallel'd they were the biggest sinners P. 4 5 6. DOCTRINE Jesus Christ would have Mercy â—ffered in the first place to the biggest sinners p. 9 The Doctrine proved by many Scripture Instances p. 12 13 14 The amazing Grace of God p. 16 17 The Apostles keep to their Commission and offer Mercy in the first place to the biggest sinners p. 15 16 17 18 The Reasons of the Point 1. BEcause the biggâ—st sinners have most need of Mercy p. 22 This is Illustrated p. 24 to 28 2. Because this redounds most to the spreading of the Fame of Christ p. 29 Proved and amplified p. 30 36 3. Because by thus doing others are the more encouraged to come to Christ for Mercy p. 37 Particular Instances of this p 40 to 44 4. Because this is the way to weaken the Kingdom of Satan p. 46 The biggest Sinners Satan's Colonels and Captains ibid. The bigger sinner breads most of that horrible Vermin Sin p. 47 The Author's experience about it p. 48 5. Because the biggest sinners are the best helps in the Church when Converted p. 50 This is Illustrated by several particulars p. 51. to 56 6. Because such when Converted are apt to love Christ most p. 56 A pleasant Story of Martha and Mary p. 61 to 66 Christ has but little thanks for saving little Sinners p. 66 7. Because Grace when received by such finds matter to kindle upon more freely than it finds in others p. 69 This is Illustrated by three or four Similitudes p. 69 to 70 A Note upon the Debauchery of the Youth of our Times p. 72 8. Because by this means the finally Impenitent are left the mâ—re without excuse p. 79 No ground for the Impenitent at Judgment for an excuse from the greatnesse of their sins why they came not to Jesus Christ p. 78 Instances to convince them how it will go with thâ—m then for neglecting the grace of God now p. 79 80 APPLICATION 1. BY this Doctrine we are shewed how to make a right judgment of the Heart of Christ to Men p. 84 85 2. This shews also the Sufficiency of the Merits of Christ p. 90 Such as his Merits are such is his Grace the one is seen by the other p. 91 to 93 3. Here is encouragement for you that think your selves the worst yet to come to Christ p. 93 Objections tonch'd upon and dissolved to obstruct our coming to Christ p. 94 95 4. An â—xpostulation with great Sinners to come to Christ p. 102 Other Objections touched p. 103 5. There is no ground for such to despair that would be saved by Jesus Christ p. 106 Four kinds of Despairing ibid. Three sorts of Despair reasonable and to be allowed p. 107 The badness of that Despair that keeps us off from closing with Christ shewed in several Particulars p. 111 to 114 Despair the Devil's Master p. 112 6. Since Christ doth offer means to the biggest Sinners let them take heed that they lay right hold thereon p. 115 Take heed of presuming instead of believing p. 116 Faith and Wild Faith and how discovered ibid. When Presumption puts its self in the place of Faith
High Priest God's Sacrifices accepted and God's Eye and God's Heart perpetually Psâ—l 76.1 2. Psal. 122.1 2 3 4 5 6 7 8. 1 King. 9.3 But Thirdly We are to consider Jerusâ—lem also in her Decays for as she is to considered she is the proper object of our Text as will be fâ—rther shewed by and by Jerusâ—lem as I toId you â—as the place and feaâ— of God's Worship but now decayed degâ—nâ—rated and apostatizâ—d The Word the Rule of Worship was rejected of them and in its place they had put and set up their own Traditions They had rejected also the most weighty Ordinances and put in the room thereof their own little things Mat. 15. Mark 7. Jerusalem was therefore now greatly backslidden and become the place where Truth and true Religion was much defaced It was also now become the very sink of Sin and seat of Hypocrisie and gulf where true Religion was drowned Here also now reigned Presumption and groundless Confidence in God which is the bane of Souls Amongst its Rulers Doctors and Leaders Envy Malice and Blasphemy vented it self against the Power of Godliness in all places where it was espied As also against the Promoters of it yea their Lord and Maker could not escape them In a Word Jerusalem was now become the Shambles the very Slaughter-shop for Saints This was the place wherein the Prophets Christ and his People were most horribly persecuted and murdered Yea. so hardned at this time was this Jerusalem in her Sins that she feared not to commit the biggest and to bind her self by Wish under the guilt and damning evil of it saying when the had murdered the Son of God His Blood be upon us and our Children And though Jesus Christ did both by Doctrine Miracles and Holiness of Life seek to put a stop to their Villanies yet they shut their eyes stopt their ears and rested not till as was hinted before they had driven him out of the World. Yea that they might if possible have extinguished his Name and exploded his Doctrine out of the World they against all Argument and in despite of Heaven its mighty hand and undeniable proof of his Resurrection did hire Souldiers to invent a Lye saying His Disciples stole him away from the Grave on purpose that Men might not count him the Saviour of the World nor trust in him for the Remission of Sins They were saith Paul contrary to all Men For they did not only shut up the Door of Life against themselves but forbad that it should be opened to any else Forbidding us saith he to preach to the Gentiles that they might be saved to fill up their sin alway Matt. 23.35 chap. 15.7 8 9. Mar. 7. â— 7 8 Mat. 3 7.8 9. Joh. 8.33 41. Mat. 27.18 Mar. 3.30 Luk. 265. Mat. 23. 37. Luk. 13 33 34. Psal. 2.22 23. Chap. 4.10 Mat. 27.25 Chap. 20.11 12 13 14 15. 1 Thes. 2.14 15 16. This is the City and these are the People This is their Character and thâ—se are their Sins Nor can there be produced their parallel in all this World. Nay what World what People what Nation for Sin and Transgression could or can be compâ—red to Jerusalem Especially if you joyn to the matter of fact the Light they sinned against and the Patience which they abused Infinite was the Wickedness upon this account which they committed After all their abusings of wise Men and Prophets God sent unto them John Baptist to reduce them and then his Son to redeem them but they would be neither reduced nor redeemed but persecuted both to the Death Nor did they as I said stop here the Holy Apostles they afterwards persecuted also to Death even so many as they could the rest â—he drove from them unto the utmost Corners Secondly I come now to shew you what it was to preach the Gospel to them It was saith Luke to preach to them Repentance and remission of Sins in Christs Name Or as Mark has it to bid thâ—m repent and believe the Gospel Mar. 1.15 Not that Repentance is a cause of Remission but a sign of our hearty reception thereof Repentance is therefore here put to intimate that no pretended Faith of the Gospel is good that is not accompanied with it And this he doth on purpose 'cause he would not have them deceive themselves For with what Faith can he expect remission of Sins in the Name of Christ that is not heartily sorry for them Or how shall a man be able to give to others a satisfactory account of his unseigned subjection to the Gospel that yet abides in his impenitency Wherefore Repentance is here joined with Faith in the way of receiving the Gospel Faith is that without which it cannot be received at all And Repentance that without which it cannot be received unseignedly When therefore Christ says he would have Repentance and Remission of Sins preached in his Name among all Nations it is as much as to say I will that all men every where be sorry for their sins and accept of mercy at Gods hand thorow me lest they fall under his wrath in the Judgment For as I said without Repentance what pretence soever men have of Faith they cannot escape the wrath to come Wherefore Paul saith God commands all men evâ—ry where to repent in order to their Salvation because he hath appointed a day in the which he will Judge the World in Righteâ—usness by that man whom he hath ordained Acts 17.30 And now to come to this Clause Beginning at Jerusalem That is that Christ would have Jerusalem have the first offer of the Gospel 1. This cannot be so commanded because they had now any more right of themselves thereto than had any of the Nations of the World for their Sins had divested them of all self-deservings 2. Nor yet because they stood upon the advance ground with the worst of the Sinners of the Nations Nay rather the Sinners of the Nations had the advancâ—-ground of them For Jerusalem was long before she had added this Iniquity to her sin worse than the very Nations that God cast out before the Children of Israel 2 Chron. 33. 3. It must therefore follow that this Clâ—use Bâ—gin at Jerusalem was put into this Commission of meer Grace and Compassion Even from the overflowings of the Bowels of Mercy For indeed they were the worst and so in the most deplorable condition of any People under the Heavens Whatever therefore their relation was to Abraham Isaac or Jacob however they formerly had been the People among whom God had placed his Name and Worship they were now degenerated from God more than the Nations were from their Idols and were become guilty of the highest Sins which the People of the World were capable of committing Nay none can be capable of committing of such pardonable Sins as they committed against their God when they slew his Son and persecuted his Name and Word From these Words therefore thus explained we gain this
Observation That Jesus Christ would have mercy offered in the first place to the biggest Sinners That these Jerusalem Sinners were the biggest Sinners that ever were in the World I think none will deny that believes that Christ was the best Man that ever was in the World and also was their Lord God. And that they were to have the first offer of his Grace the Text is as clear as the Sun for it saith Begin at Jerusalem Preach saith he Repentance and remission of sins to the jerusalem-Jerusalem-sinners to the Jerusâ—lem-sinners in the first place One would a-thought since the Jâ—rusalem-sinners were the worst and greatest Sinners Christ's greatest enemies and those that not only despised his Person Doctrine and Miracles but that a little before had had their hands up to the elbows in his Heart-bloud That he should rather have said Go into all the World and preach Repentance and Remission of Sins among all Nations and afâ—er that offer the same to Jerusalem Yea it had been infinite Grace if he had said so But what Grace is this Or what Name shall we give it when he commands that this Repentance and Remission of Sins which is designed to be preached in all Nations should first be offered to Jerusalem in the first place to the worst of Sinners Nor was this the first time that the Grace which was in the Heart of Christ thus shewed it self to the World. For while he was yet alive even while he was yet in Jerusâ—lem and perceived even among these Jerusalem-sinners which was the most vile amongst them he still in his preaching did signifie that he had a desire that the worst of these worst should in the first place come unto him The which he sheweth where he saith to the better sort of them The Publicans and Harlots enter into the Kingdom of God before you Matt. 21.31 Also when he compared Jerusalem with the Sinners of the Nations then he commands that the Jerusalem-sinners should have the Gospel at present confined to them Go not saith he into the way of the Gentiles and into any of the Cities of the Samaritans enter ye not but go rather to the lost Sheep of the house of Israel Matt. 10.5 6. chap. 23.37 But go rather to them for they were in the most fearful plight These therefore must have the Cream of the Gospel namely the first offer thereof in his Life-time Yea when he departed out of the World he left this as part of his last Will with his Preachers that they also should offer it first to Jerusalem He had a mind a careful mind as it seems to priviledge the worst of Sinners with the first offer of Mercy and to take from among them a People to be the first fruits unto God and to the Lamb. The fifteenth of Luke also is famous for this where the Lord Jesus takes more care as appears there by three Parables for the lost Sheep lost Groat and the Prodigal Son than for the other Sheep the other Pence or for the Son that said he had never transgressed Yea he shews that there is Joy in Heaven among the Angels of God at the repentance of one Sinner more than over Ninety and nine Just Persons which need no repentance Luke 15. After this manner therefore the mind of Christ was set on the Salvation of the biggest Sinners in his Life-time But joyn to this this Clause which he carefully put into the Apostles Commission to preach when he departed hence to the Father and then you shall see that his Heart was vehemently set upon it for these were part of his last words with them Preach my Gospel to all Nations but see that you begin at Jerusalem Nor did the Apostles overlook this Clause when their Lord was gone into Heaven They went first to them of Jerusalem and preached Christ's Gospel to them They abode also there for a season and time and preached it to no body else for they had regard to the Commandment of their Lord. And it is to be observed namely that the first Sermon which they preached after the Ascension of Christ it was preached to the very worst of these Jerusalem-sinâ—ers even to those that were the murderers of Jesus Christ Acts 2.23 For these are part of the Sermon Ye took him and by wicked hands have Crucified and slain him Yea the next Sermon and the next and also the next to that was preached to the self-same murderers to the end they might be saved Acts 3. 14 15 16. chap. 4 10 11. chap. 5 30. chap. 7.52 But we will return to the first Sermon that was preached to these Jerusalem-sinners by which will be manifest more than great Grace if it be duly considered For after that Peter and the rest of the Apostles had in their Exhortation perswaded these Wretches to believe that they had killed the Prince of Life and after they had duly fallen under the guilt of their Murder saying Men and Brethren what shall we do He replies by an universal Tender to them all in general considering them as Christ-killers That if they were sorry for what they had done and would be Baptized for the Remission of their sins in his Name they should receive the gift of the Holy Ghost Acts 2.37 38. This he said to them all though he knew that they were such sinners Yea he said it without the least stick or stop or pâ—use of Spirit as to whether he had best to say so or no. Nay so far off was Peter from making an Objection against one of them that by a particular Clause in his Exhortation he endeavours that not one of them may escape the Salvation offered Repent saith he and be Baptized every one of you I shut out never a one of you For I am commanded by my Lord to deal with you as it were one by one by the Word of his Salvation But why speaks he so particularly Oh! there were reasons for it The People with whom the Apostles were now to deal as they were Murderers of our Lord and to be charged in the general with his Blood so they had their various and particular acts of Villany in the guilt thereof now lying upon their Consciences And the guilt of these their various and particular acts of wickedness could not perhaps be reached to a removal thereof but by this particular Application Repent every one of you be Baptized every one of you in his Name for the Remission of Sins and you shall every one of you receive the Gift of the Holy Ghost Object But I was one of them that plotted to take away his Life May I be saved by him Peter Every one of you Object But I was one of them that bare false Witness against him Is there Grace for me Peter For every one of you Object But I was one of them that cryed out Crucifie Crucifie him and that desired that Barabas the Murderer might live rather than him What will become of me
him his Penâ—y his Care and his Swadling-bands for him for alas Wretch he had most need Luke 10.30 31 32 33 34 35. Zacheus the Publican the chief of the Publicans one that had made himself the richer by wronging of oâ—hers the Lord at that time singlâ—th him out from all the rest of his brother Publicans and that in the face of many Pharisees and proclaimed in the audience of them all That that day Salvation was come to his â—ouse Luke 19.1 2 3 4 5 6 7 8. The Woman also that had been bound down by Satan for eighteen years together his compassions putting him upon it he loosed her though those that stood by snarled at him for so doing Luk. 13.11 12 13. And why the Woman of Sarepta and why Naaman the Syrian rather than Widows and Lepers in Israel but because their conditions were more deplorable for that they were most forlorn and farthest from help Luk. 4.25 27. But 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 Chanel when it deals with Self-righteous men but then it runs with a full stream when it extends it self 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 one 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 dâ—oâ—ning 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 redound most to the fame of his Name Christ Jesus as you may perceìve has put himself under the term of a Physician a Doctor for curing of Diseases And you know that Applause and a Fame is a thing that Physicians much desire That is it that helps them to Patients and that also that will help their Patients to commit themsâ—lves to their Skill for Cure with the more confidence and repose of Spirit And the best way for a Doctor or Physician to get themselves 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 Physicianâ— get neither Name nor Fame by pricking of Wheals or piâ—king out Thistles or by laying of Plaisters to the scratch of a Pâ—n Every old Woman can do this But if they will 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 roâ—able Cures and he that can do thâ—s and if he doth thus first he shall have the Name and Fame he desires he may lye a Bâ—d till Noon Why Christ Jesus forgiveth Sins for a Name and so begâ—ts of himself a goâ—d 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. 33.8 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 Mat. 4.23 24. When Christ had cast the legion of Devils out of the man of whom you read Mark 5. 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 5.19 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 saying of one of them he makes all men marvel As 't is said of the man lâ—st mentioned whom Christ cured toward 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 mâ—rvel Ver. 20. When John told Christ that they saw one casting out Devils in his Name and they forbad 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 that the World may see what he can do And to this end 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 incerted the very Names of Persons the places of their abode and the great Cures that by the means of his Salvations he has wâ—ought upon thâ—m 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 sâ—ved 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 Mâ—nasseh Petâ—r Magdalâ—n
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 Luk. 14.28 29 30. Shouldest thou hear a Man say I am resolved to be kind to the Poor and should begin giving with handfuls of Guinea's you would conclude that either he is wonderful rich or must straighten 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 't 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 straighten his hand or his Grace and Merits will be spent before the World 's 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 Forgivenesses 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 vertue in his Merits to save now as there was at the very beginning O the Riches of the Grace of Christ Oh the Riches of the Blood of Christ Thirdly Would Jâ—sus Christ have Mercy offered in the first place to the biggest sinners Then here is encouragâ—ment 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 sitteth such 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 whether 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 't is commanded to be offâ—red in the first place Begin at Jerusalem Preach Repentance and Remission of Sins among all Nations beginning at Jerusâ—lem Is not here incouragement 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 Answ. Well but this doth but prove thee a biggest sinner Object But my Heart continually frets against the Lord Answ. Well this doth but prove thee a biggest sinner Object But I have been desperate in sinful courses Answ. Well stand thou with the number of the biggest sinners Object But my grey Head is found in the way of wickedness Answ. Well thou art in the rank of the biggest sinners Object But I have not only a base Heart but I have lived a debauched Life Ans. Stand thou also among those that are called the biggest sinners And what then Why the Text swoops you all you cannot object your selves beyond the Text It has a particular message to the biggest sinners I say it swoops you all Object But I am a Reprobate Ans. Now thou talkest like a fool and medlest 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 thy self 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 shouldest wickedly and despightfully turn thy self from him and conclude he is not to be trusted to for Life and so crucifie him for a Cheat afrâ—sh This I must confess will bring a Man under the Black rod and set him in danger of eternal Damnation Heb. 6.6 chap. 10.29 This is trampling under foot the Son of God and counting his Blood an unholy thing This did thâ—y 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 Act. 3 14 15 l6 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 but as for him they cried away away with him 't is not fit that he should live Perhaps thou wilt object That thy self hast a thousand times prâ—ferred 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 Barr 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 incouragement Man Mercy is by the Text held forth to the biggest sinners Yea put thy self 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 'T was so with Jerusalem Jerusâ—lem-sinners were
am ashamed Answer Oh! don't be ashamed to be saved Sinner Object But my old Companions will mock me Ans. 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 wilt thou sport thy self 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 thy self 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 dyiâ—g hour or of whether 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 Judgmemt 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 affliction but what is bruitish what none at all No affection for the God that made thee What none for his loving Son that has shewed his love and dyed for thee Is not Heâ—ven worth thy affection O poor Man which is strongest think'st thou God or thee If thou art not able to overcomâ— him thou art a fool for standing out against him Mat. 5.25 26. It is a fearful thing to fall into the hands of the Living God. He will gripe hard his Fift is stronger than a Lions 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 Exod. 34.6 7 〈…〉 10 29 30 31. 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 Manâ— yet to them that shall perish from under this Word even this Text will be to such one of â—he hottest Goals in Hell. This Text therefore will save thee or sinâ— 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 Sâ—ul and save thy self Is it not pity had it otherwise been the Will of God that ever thou wast made a Mâ—n 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 shouldest happen to come of the biggest sinners For he has bid us offâ—r Mercy as to all the World in general so in the first place To the Sinners of Jâ—rusalem or to the biggest sinners Fifthly Would Jesus Christ have Mercy offered in the first place to the biggest sinners Then this shews 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 Mens Deficiency And there is the despair that they are perplexed with that are willing to be saved but are too strongly born down with the burden of their sins The despair of Devils the Damneds despair and that despair that a Man has of attaining of Life because of his own Deficience are all unreasonable Why should not Devils and Damned Souls dâ—spair Yea why should not Man despair of getting to Heaven by his own abilities I therefore am concerned only with the fouâ—th sort of Despair to wit with the despair of those that would be saved but are to strongly born down â—ith the burden of their sins I say therefore to thee that art thus And wâ—y 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 thâ— 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 wouâ—d not have commanded that Mercy iâ— the first place should be offered to the biggest sinners Besides he hath said Aâ—d lâ—t him that is athirst come and whosoever will lâ—t him take the Water of Life Freâ—ly that is with all my heart What groâ—nd now is here for Despair If thou sayâ—st 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 â—xperience of God's love Gâ—d has given me no comfort or ground of hope though I have waited upon him for it many a day Thou hâ—st 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 act made to see thy poverty of Spirit and that has laid thee under 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 â—here 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 thâ—e 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 tho 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 Job 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 withall 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 upâ—n 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 Psal. 40.1 Psal. 62.5 Psal. 52.9 And what if thou waitest upon God all thy days Is it below thee And what if God will cross his Book and blot out the hand-writing that is against thee and not let thee know it as yet Is it fit to say unto God Thou art hard-hearted Despair not Thou hast no ground to dâ—spair so long as thou livest in this World. 'T is a sin to begin to despair before one sets his foot over the threshold of Hell-gates For them that are there let them despair and spare not but as for thee thou hast no ground to do it What! Despair of Bread in a Land that is full of Corn Despair of Mercy when our God is full of Mercy Despair of Mercy when God goes about by his Ministers beseeching of Sinners to be reconciled unto him 2 Cor. 5.18 19 20. Thou scrupulous fool where canst thou find that God was ever false to his Promise or that he ever deceived the Soul that ventured it self upon him He often calls upon Sinners to trust him though they walk in darkness and have no light Isa. 50.10 They have his Promise and Oath for their Salvation that flee for refuge to the hope set before them Heb 6.17 18. Despair When we have a God of Mercy and a Redeeming Christ Alive For shame forbear Let them despair that dwell where there is no God and that are confined to those Chambers of Death which can be reached by no Redemption A Living Man despair When he is chid for murmuring and complaining Lam. 3.39 Oh! so long as we are where Promises swarm where Mercy is proclaimed where Grace reigns and where Jerusalem-sinners are priviledged with the first ofter of Mercy it is a base thing to despair Despair undervalues the Promise undervalues the Invitation undervalues the proffer of Grace Despair undervalues the ability of God the Fathâ—r and the redeeming Blood of Christ his Son Oh unreasonable Despair Despair makes Man God's Judge 't is a Controller of the Promise a Contradicter of Christ in his large offers of Mercy And one that undertakes to make Vnbâ—lief the great manager of our Reason and Judgment in determining about what God can and will do for Sinners Despair It is the Devils fellow the Devils master yea the Chains with which he is captivated and held under darkness for ever And to give way thereto in a Land in a State and Time that flows with Milk and Honey is an uncomely thing I would say to my Soul O my Soul this is not the place of Despair this is not the time to despair in As long as mine eyes can find a Promise in the Bible as long as there is the least mention of Grace as long as there is a moment left me of breath or life in this World so long will I wait or look for Mercy so long will I fight against Unbelief and Despair This is the way to honour God and Christ this is the way to set the Crown on the Promise this is the way to welcome the Invitation and Inviter and this is the way to thrust thy self under the shelter and proâ—ection of the word of Grace Never despair so long as our Text is alive for that doth sound it out That Mercy by Christ is offered in the first place to the biggest sinner Despair is an unprofitable thing 't will make a man weary of waiting upon God 2 King. 6.33 'T will make a man forsake God and seek his Heaven in the good things of this world Gen. 4.13 14 15 16 17. 'T will make a man his own tormenter and flounce and fling lâ—ke a wild Bull in a net Isa. 51.20 Despair It drives a man to the study of his own ruine and brings him at last to be his own Executioner 2 Sam. 17.23 Matt. 27 3 4 5. Besides I am perswaded also that Despair is the cause that there are so many that would fain be Atheists in the World For because they have entertained a Conceit that God will never be merciful to them therefore they labour to perswade themselves that there is no God at all as if their misbelief would kill God or cause him to cease to be A poor shift for an Immortal Soul for a Soul who liketh not to retain God in its knowledge If this be the best that Despair can do let it go Man and betake thy self to Faith â—o Prayer to wait for God and to hope in despight of ten thousand doubts And for thy encouragement take yet as an addition to what has already been said these following Scriptures The Lord takes pleasure in them that fear him in them that hope in his mercy Psal. 147.11 Whence note They fear not God that hope not in his mercy Also God is angry with them that hope not in his Mercy for he only taketh pleasure in them that hope He that believeth or hath received his Testimony hath set to his Seal that God is true Joh. 3.33 But he that receiveth it not hath made him a liar and that is a very unworthy thing 1 Joh. 5.10 11. Let the Wicked forsake his ways and the Vnrighteous man his thoughts and let him return to the Lord and he will have mercy on him and to our God for he will abundantly multiply pardons Isa. 55.7 Perhaps thou art weary of thy ways but art not weary of thy thoughts of thy unbelieving and despairing thoughts Now God also would have thee cast away these thoughts as such which he deserveth not at thy hands for he will have mercy upon thee and he will abundantly pardon O fools and flow heart to believe all that the Prophets have spoken Luk. 24.25 Mark you here showness to believe is a piece of folly Ay! but sayest thou I do believe some and I believe what can make agâ—inst me Ay but Sinner Christ Jesus here calls thee fool for not believing All. Believe All and despair if thou canst He that believes All believes that Text that saith Christ would have Mercy Preached first to the Jerusalem-sinners He that believeth All believeth all the Promises and Consolations of the Word and the Promises and Consolations of the Word weigh heavier than do all the Curses and Threatnings of the Law. And Mercy
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 God though thou knowest in thy Conscience that thou as to acts art no Thief no Murderer no Whore 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 God for Merey know no mans sins but thine own make mention of no mans sins but thine own Also labour not to lessen thy own but magnifie and greaten them by all just Circumstances and be as if there was never a Sinner in the World but thy self Also cry out as if thou wast the only undone Man and that is the way to obtain God'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 mulâ—iplying 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 't Luk. 18.10 11 12 13. As therefore I said to the great Sinner before let him take heed lest he presumes I say now to the little Sinner let him take heed that he don't 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. 28.13 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 spâ—kâ—n 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. 9.33 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 or 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 God hath not Life however they may boast themselves of the Father and the Spirit 1 Jâ—hn 5.12 Again Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God He that abideth in the Doctrine of Christ hath both the Father and the Son 2 John 9. Christ and Christ only is he that can make us capâ—ble to enjoy God with Life and Joy to all eternity Hence he calls himself The Way to the Father The true and lâ—ving Way Joh. 14.6 Heb. 10.19.20 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 Tâ—ere 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 Lâ—w to bring in Righteousness for Man and hath spilt his Blood for the Reconciling of Man to God 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 liklihood are to possess the very places from which the Satans by transgression fell if not places more glorious Wherefore he must neâ—ds 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 God 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 Jâ—sus 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 Villifie 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 figgs and tricks and quiâ—ks which he helpeth them to they set up fond Nâ—mes and Images in his plâ—ce and give the glory of a Saviour to them Thus Satan workeâ—h 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 Seâ—d and they shall serve him and it shall be counted to the Lord for a Generation Tâ—ese shall see their sins and thâ—t Câ—rist is the Way to Happiness These shâ—ll venture themselves both Body and Soul upon his Worthiness All this Satan Knows and therefore his rage is kindleâ— the more Wherefore acâ—ording to his ability and allowance he assaulteth 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 Often-times he abuses them with wrong appreheâ—sions of God 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 God. He holds our hands while the World buffets us he puts Bear-skins upon us and then sets the Dogs at us He bedawbeth us with his own Fome and then tempts us to believe that that bedawding comes from ourselves Oh! the rage and the roaring of this Lion and the hatred that he manifests against the Lord Jâ—sus and against them that are purchased with his Blood But yet in the midst of all this the Lord Jesus sends forth his Herrald 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 thâ—â—iggest Sinners of every Age which augments the Devils rage the more wherefore as I said before fret he sume he the Lord Jesus will divide the Spoil with this great one yea he shall divide the Spoil with the strong because he hâ—th poured out his Soul unto death and was numbred with the Transgressiors and
bare the sin of many and made Intercâ—ssion for the transgressors Isa. 53.12 Ninthly Would Jesus Christ have Mercy offered in the first place to the biggest Sinners Let the Tempted harp upon This string for their hâ—lp and consolation The Tempted wherever he dwells always thinks himself the biggest Sinner one most unworthy of eternal Life This is Satans 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 Clâ—h his Master-piece He doth with this as some do by their most inchanting Songs sings them every where 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 Gaâ— 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 matchâ— 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. Was 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 stâ—nd back Satan make a lane my right is first to come to Jesus Christ. This now would 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. 5.9 And of Paul when he saith Take the Shiâ—ld of Faith wherewith ye shall be able to quench all the fiery Darts of the Wicked Ephes. 6.16 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 says 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 stronâ— Spirit in the hour of Temptation and then thou wilt to thy commendation and comfort quit thy self 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 Affair for the next World at the foot of Jesus Christ. This is the way to make the Darkness Light and also to alay the raging of our Corruption Tâ—e first time the Passover â—as 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 Aegyptians 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. 12.8 chap. 14.13 14 21 21 22. chap. 15 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 is 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 on 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 the good man I am afraid I will trust in thee Psal. 56.2 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 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 Tengthly 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 but he shall obtain Peter's Forgiveness For the Text includes the biggest sinners And 't is observable That before this Glâ—use 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 Chyrurgion shall find his Lord at hand to pour Wine and Oyl into his Wounds that he may again be healed And to incourage him to think that there may be Mercy for him Besides what we find Recorder of Peter you read
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 Joh. 14.21 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. 10.24 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 Joh. 5.2 Love to God and Christ is then 〈◊〉 when we are tender of his Name and then we shew our selves 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 Peâ—â—le 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 has a Form of Godliness and deny the power thereof from such we must turn away It has oft-times come into my mind to ask by what means it is That the Gospel Profession should be so Taunted 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 Figg-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 13.6 Matt. 13.37 38 39 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 Stumbling blocks 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 Damosel that you read of in Acts 16. 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 Sooth-saying and Witchery Ver. 16.17 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 imbrace the Jerusalem-sinners it may not be amiss to give you yet as a caution an intimatimation 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. 6.2 Heb. 3.13 16 17 18 19. chap. 4.7 Luk. 19.41 42. 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 oft-times 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. 50.22 Eccles. 12.1 Hâ—b 3.13 16. And this shews us the desperate hazzards 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 Cryes after mercy they receive nothing but mocks and are laughed at by the God of Heaven Prov. 1.20 21 22 23 24 25 26 27 28 29. Isa. 65.12 13 14 15. chap. 66.4 Zech. 7.11 12 13. Secondly Another thing to be considered is this namely 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 third hour had their Call sooner than
p. 116 117 Three things to help the Jerusalem-sinner to know when to believe in Christ p. 119 The design of Satan p. 120 The danger of not Accepting when Christ offers Mercy p. 122 7. If it be so then here is ground for those that are not Sinners of the largest size to come to Christ for Mercy p. 122 123 Objection answered p. 123 A Man comparatively a little Sinner made by Conviction a great one p. 124 A lamentable cry for Pardon a great thing with God p. 125 A right Plea for Pardon lieth not in our numbring up but ariseth from the sense of the greatness of Sin p. 125 126 Heavenly Subtilty p. 126 The comparison of little and great Sinners explained p. 127 One of the comliest Sights in the World p 127 128 A Caution to the great and little Sinner p. 128 8. By this Grace of Christ is made appear the true reason of Satan's malice against him p. 128 Who Satan makes use of to manage his despight against Christ. p. 129 How they stickle for Satan unawares to themselves p. 130 131 9. Considering this mercifulness of Christ let the Tempted harp hereon for their comfort and consolation p. 133 Satan's Master-piece his Club and Maul ibid. The way to foil the Devil p. 134 At what season the Passover was first eaten p. 136 Nothing like Faith to help at a pinch ibid. Faith the Eye Hand and Mouth of the Soul ibid. 10. Here 's encouragement for such aâ— have in Word or Deed spoke or done badly in a day of Trial p. 138 A comfortable Similitude for such p. 138 Peter instanced ibid. Promises for such p. 139 An Objection answered p. 140 Christ has Bags of Mercy yet never broken up ibid. 11. Vse for Exhortation to Ministers and Christians to carry it to the World like their Master Christ ibid. We should not be Austere p. 142 We should not affect Woâ—ldly Grandure p. 143 We should in Life and Conversion be exemplary p. 144 A gentle Reproof ibid. The Conclusion p. 146 An answer to those Grand Objections that lie in the way of them that would believe For the Comfort of those that fear thâ—y have sinned against the Holy Ghost p. 149 c. A Catalogue of Books Printed and Sold by George Larkin at the Two Swans without Bishopsgate 1. SOlomon's Temple Spiritualiz'd Or Gospel-Light fetch'd out of the Temple at Jerusalem to let us more easily into the Glory of New-Testament Truths Wherein about Seventy Particulars relating to the Temple at Jerusalem are Explained and what they signifie in Gospel-Times Uâ—folded Brice Bonnd 1 s. 2. The Acceptable Sacrifice Or the Excellency of a Broken Heart Shewing the Nature Signs and Proper Effects of a Contrite Spirit Price Bound 1 s. 3. A Discourse of the Building Nature Excellency and Government of the House of God With Counsels and Directions to the Inhabitants thereof Price Stich'd 4 d. 4. The Jerusalem-Sinnâ—r Saved Or Good News for the Vilest of Men Being a Help for Despairing Souls Shewing that Jesus Christ would have Mercy in the first Place offered to the Biggest Sinners The Second Edition In which is added An Answer to those Grand Objections that lie in the way of them that would believe For the Comfort of those that fear they have sinned against the Holy Ghost Price Bound 1 s. All Four by John Bunyan of Bedford 5. Instructions for Children Or The Child's and Youth's Delight Teaching an easie way to Spell and Read True English Containing the Father's Godly Advice directing Parents in a Right and Spiritual Manner to Educate their Children With a Christian Catechism wherein all the Chief Principles of True Christianity are clearly Opened Together with many other things both Pleasant and Useful for the Education of Children Written by B. Keach Author of War with the Devil Recommended to the Use of all Parents and Schoolmasters by Hanserd Knollys Price Bound 6 d. 6. The Tutor to True English Or Brief and Plain Directions whereby all that can Read and Write may Attain to Orthography or the Exact Writing of English as readily as if bred Scholars Very much conducing likewise to the due Sounding and perfect Reading all sorts of Words used in the English Tongue With an Introduction to Arithmetick more easie than any yet extant And several other Observations of General Use Especially for the use of either Sex and Forreigners By Henry Care Price Bound 1 s. 7. The Great Discovery Or A Golden Key to unlock the Greatest Points of Divinity contained in the Old and New Testaments Wherein the Great Design of God for the Salvation of Sinners by Jesus Christ in a Covenant-way is more fully laid open and discovered than has ever been hitherto done by any By G. W. Price Bound 2 s. GOOD NEWS For the Vilest of Men. OR A Help for Despairing Souls Luke xxiv 47. Beginning at Jerusalem THe whole Verse runs thus And that repentance and remission of Sins should be preached in his Name among all Nations beginning at Jerusalem The Words were spoken by Christ after he rose from the Dead and they are here rehearsed after an Historical manner but do contain in them a formal Commission with a special Clause therein The Commission is as you see for the Preaching of the Gospel and is very distinctly incerted in the Holy Record by Matthew and Mark. Go teach all Nations c. Go ye into all the World and preach the Gospel unto every Creature Matt. 28.19 Mark 16.15 Only this Clause is in special mentioned by Luke who saith That as Christ would have the Doctrine of Repentance and Remission of Sins preached in his Name among all Nations so he would have the People of Jerusalem to have the first proffer thereof Preach it saith Christ in all Nations but begin at Jerusalem The Apostles then though they had a Commission so large as to give them Warrant to go and preach the Gospel in all the World yet by this Clause they were limited as to the beginning of their Ministry They were to begin this Work at Jerusalem Beginning at Jerusalem Before I proceed to an Observation upon the Words I must but briefly tâ—uch upon two things Namely 1. Shew you what Jerusalem now was 2. Shew you what it was to preach the Gospel to them So the first Jerusalem is to be considered of either 1. With respect to the descent of her People Or 2. With respect to her Preference and Exaltation Or 3. With respect to her present State as to her Decays First As to her Descent She was from Abraham the Sons of Jacob a People that God singled out from the rest of the Nations to set his love upon them Secondly As to her Preference or Exaltation she was the place of God's Worship and that which had in and with her the special â—okens and Signs of God's Favour and Presence above any oâ—her People in the Word Hence the Tribes went up to Jerusalem to Worship there was God's House God's
their Children also to come to him and to partake of the same Grace thorow 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 Goddâ—ss Men far off from God aliens and strangers to all good things such as were far off from that as I sâ—id and consâ—quently 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 Ephes. 2.1 2 3. Acts 19.35 Ephes. 2.11 12. Wâ—erefore 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 â—xceeding Riches of his Grace says he in his kindness towards us thorow Christ Jesus Tâ—ere is yet one hint behind 'T 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 't 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. 1.16 How plain are the words Christ in saving of me has given to the World a Patern 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 Blasphemer a Persâ—cutor an injurious Person but I obtained Mercy 1 Tim. 1.14 15. Ay that 's well for you Paul but what advantage have we thereby Oh very much saith he For for this cause I obtained Mâ—rcy 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 Mâ—rcy It may well therefore be said to God Thou delightâ—st in Mercy and Mercy pleases thee Mich. 7.18 But who believes that this was Gods 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 Hypocrisie Do it O Lorâ— saith he do it And then will I teach Transâ—ressors thy ways and Sinners shall be Converted unto thee Psal. 51.7 8 9 10 11 12 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 my self for that I have been a horriâ—le Sinner wherefore if thou shâ—lt forgive my great Transgressions I shâ—ll be a fit man to tell of thy wonderous 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'â— And there is nothing so suiteth with the hearing Sinner as Mercy and to be inform'd that God is willing to bestow it upon him I will teach Transgressors thy ways and Sinners shâ—ll be Converted unto thee Nor will Christ Jesus miss of his design in profering 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 Adultress 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 her self believed on him for the saying of the woman which testified saying He told me all that ever I did John 4.39 That word He told me all that ever I did was a great Argument with them for by that they gathered That tho 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 fiâ—st 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 verse 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 tâ—e Grace of Christ. And she did the work to purpose Many and many more of the Samaritans believed on him Verse 40 41 42. The Heart of man tho set on Sin will when it comes once to a perswasion that God is willing to have Mercy upon us incline to come to Jesus Christ for life witness those turn-a-ways 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 Fâ—therless find mercy Jer. 3.22 Hos. 14.1 2 3. Mercy and the revelation thereof is the only Antidote against Sin.
proved ineffectual At last she comes upon her thus Sister quoth she I pray thee go with me to the Temple to day to hear one preach a Sermon What kind of Preacher is he said she Martha replied It is one Jesus of Nazareth he is the handsomest man that ever you saw with your eyes Oh! he shines in Beauty and is a most excellent Preacher Now what does Mary After a little pause but goes up into her Chamber and with her Pins and her Clouts decks up her self as fine as her fingers could make her This done away she goes not with her Sister Marâ—ha but as much unobserved as she could to the Sermon or rather to See the Preacher The Hour and Preacher being come and she having observed whereabout the Preacher would stand goes and sets her self so in the Temple that she might be sure to have the full view of this excellent Person So he comes in and she looks and the first glimps of his Person pleased her Well Jesus addresseth himself to his Sermon and she looks earnestly on him Now at that time saith my Author Jesus Preached about the lost Sheep the lost Goat and the prodigal Child And when he came to shew what care the Shepherd took for one lost Sheep and how the Woman swept to find her Piece which was lost and what Joy there was at their finding she began to be taken by the Ears and forgot what she came about musing what the Preacher would make on 't But when he came to the Application and shewed that by the lost Sheep was meant a great Sinner by the Shepherds care was meant God's love for great Sinners and that by the joy of the Neighbours was shewed what joy there was among the Angels in Heaven over one great Sinner that repenteth She began to be taken by the Heart And as he spake these last words she thought he pitched his innocent Eyes just upon her and looked as if he spake what was now said to her Wherefore her heart began to tremble being shaken with affection and fear then her Eyes run down with tears apace wherefore she was forced to hide her face with her Handkerchief and so sat sobbing and crying all the rest of the Sermon Sermon being done up she gets and away she goes and withal enquired where this Jesus the Preacher dined that day And one told her at the house of Simon the Pharisee So away goes she first to her Chamber and there strips her self of her wanton Attire then falls upon her knees to ask God forgiveness for all her wicked life This done in a modest dress she goes to Simon 's house where she finds Jesus set at Dinner So she gets behind him and weeps and drops her tears upon his Feet like Rain and washes them and wipes them with the Hairs of her Head. She also kissâ—d his Feet with her Lips and anointed them with Oyntment When Simon the Pharisee perceived what the Woman did and being ignorant of what it was to be forgiven much for he never was forgiven more than Fifty Pence He began to think within himself that he had been mistaken about Jesus Christ because he suffered such a Sinner as this Woman was to touch him Surely quoth he this Man if he were a Prophet would not let this Woman come near him for she is a Town Sinner so ignorant are all Self-righteous men of the way of Christ with Sinners But lest Mary should be discouraged with some clownish carriage of this Pharisee and so desert her good beginnings and her new steps which she now had began to take towards eternal Life Jesus began thus with Simon Simon saith he I have somewhat to say unto thee And he saith Master say on There was said Jesus a certain Creditor had two Debtors the one owed him Five hundred Pence and the other Fifty And when they had nothing to pay he frankly forgave them both Tell me therefore which of them will love him most Simon answered and said I supâ—â—se he to whom he forgave most And he said unto him Thou hast rightly judged And he turned to the Woman and said unto Simon Seest thou this Woman I entred into thy house thou gavest me no Water for my Feet But she hath washed my Feet with tears and wiped them with the hairs of her head Thou gavest me no kiss but this Woman since the time I came in hath not ceased to kiss my Feet My Head with Oyl â—hou didst not anoint but this Woman hath anointed my Feet with Oyntment Wherefore I say unto thee Her Sins which are many are forgiven for she loved much but to whom little is forgiven the same loveth little And he said unto her thy Sins are forgiven Luk. 7.36 37 38 39 40 41 42 43 44 45 46 47 48 49 50. Thus you have the Story If I come short in any Circumstance I beg Pardon of those that can correct me 'T is three or four and twenty Years since I saw the Book yet I have as far as my memory will admit given you the relation of the Matter However Luke as you see doth here present you with the Substance of the whole Alas Christ Jesus has but little thanks for the saving of the little Sinners To whom litâ—le is forgiven the same lovers little He gets not Water for his Feet by his saving of such Sinners There are abundance of dry-eyed Christians in the World and abundance of dry eyed Duties too Duties that never was wetted with the tears of Contrition and Repentance nor ever sweetned wish the great Sinners box of Oyntment And the reason is such sinners have not great sins to be saved from or if they have they look upon them in the diminishing-glass of the Holy Law of God. But I rather believe that the Professors of our days want a due sense of what they are for verily for the generality of them both before and since Conversion they have been sinners of a lusty size But if their Eyes be holden if Convictions are not shown if their knowledge of their sins is but like to the eye-sight in twilight the Heart cannot be affected with that grace that has laid hold on the man and so Christ Jesus sows much and has little coming in Wherefore His way is oft-times to step out of the way to Jeriâ—o to Samaria to the Country of the Gaddarens to the Coasts of Tyre and Sidon and also to Mount Calvary that he may lay hâ—ld of such kind of Sinners as will love him to his liking Luk. 19.1 2 3 4 5 6 7 8 9 10. John 4.3 4 5 6 7 8 9 10 c. Mark 5.1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20. Matt. 15.21 22 23 24 25 26 27 28. Luke 23.33 34 35 36 37 38 39 40 41 42 43. But thus much for the Sixth Reason why Christ Jesus would have Mercy offered in the first place to the biggest Sinners
15 16. And these are hard speeches against him To say that he was not able or willing to save Men because of the greatness of their sins or to say that they were discouraged by his Word from Repentance because of the heinousness of their offences These things I say shall then be confuted He comes with ten thousand of his Sâ—ints to confute them and to stop their mouths from making objections against their own eternal damnation Here is Adam the destroyer of the World heâ—e is Lot that lay with both his Daughters here is Abraham that was sometimes an Idolater and Jacob that was a Supplanter and Ruben that lay with his Fathers Concubine and Judah that lay â—ith his Daughter-in-Law and Levy and Simeon that wickedly slew the Sechemites and Aaron that made an Idol to be Worshipped and that proclaimed a Religious Feast unto it Here is also Rahab the Harlot and Bathsheba that bare a Bâ—stard to David Here is Solomon that great Backslider and Manasseh that man of Blood and a Witch Time would fail to tell you of the Woman of Canaans Daughter of Mary Magdalen of Matthew the Publican and of Gideon and Sampson and many thousands more Alas alas I say what will these Sinners do that have through their unbelief eclipsed the glorious largeness of the mercy of God and gave way to despair of Salvation because of the bigness of their sins For all these though now glorious Saints in Light were sometimes Sinners of the biggest size who had sins that were of a notorious hue Yet now I say they are in their shining and heavenly Robes before the Throne of God and of the Lamb Blessing for ever and every that Son of God for their Salvation who dyed for them upon the Tree admiring that ever it should come into their Hearts once to think of coming to God by Chirst But above all blessing God for granting of them light to see those incouragements in his Testament without which without doubt they had beâ—n daunted and sunk down under guilt of Sin and Despair as their fellow sinnâ—rs have done Bâ—t now they also are all Witnessâ—s for God and for his Grace against an unbâ—lieving World for as I said they shall come to convince the World of their Speeches their hard and unbelieving words that they have spoken concerning the mercy of God and the merits of the Passion of his blessed Son Jesus Christ. But will it not think you strangely put to silence all such thonghts and words and reasonings of the Ungodly before the Barr of God doubtless it will yea and will send them away from his presence also with the greatest guilt that possibly can fallen upon the Consciences of Men. For what will sting like this I have through mine own foolish narrow unworthy undervaluing thoughts of the love and ability of Christ to save me brought my self to everlasting ruine 'T is true I was a horrible sinner not one in a hundred did live so vile a life as I but this should not have kept me from closing with Jesus Christ I see now that there are abundance in Glory that once were as bad as I have been but they were saved by Faith and I am damned by Unbelief Wrâ—tch that I am why did not I give glory to the Redeeming Blood of Jesus Why did I not humbly cast my Soul at his blessâ—d foot stool for Mercy Why did I judge of his ability to save me by the voice of my shallow reason and the voice of a guilty Conscience Why betook not I my self to the holy Word of God Why did I not read and pray that I might understand since now I perceive that God said then He giveth liberally to them that pray and upbraideth not Jam. 1.5 'T is rational to think that by such Cogitations as these the unbelieving World will be torn in pieces before the Judgment of Christ Especially those that have lived where they did or might have heard the Gospel of the Grace of God. Oh! that saying It shall be more tolerable for Sodom at the Judgment than for them will be better understood See Luke 10.8 9 10 11 12. This Reason therefore standeth fast Namely That Christ by offering mercy in the first place to the biggest Sinners now will stop all mouths of the impenitent at the day of Judgment and cut off all excuse that shall be attempted to be made from the thoughts of 〈◊〉 greatness of their sins why they caâ—â— not to him I have often thought of the day of Judgement and how God will deal with sinners at that day And I believe it will be managed with that sweetness with that equitableness with that excellent Righteousness as to every sin and circumstance and aggravation thereof that men that are damned before the Judgment is over shall receive such conviction of the righteous Judgment of God upon them and of their deserts of Hell fire that they shall in themselves conclude that there is all the reason in the world that they should be shut out of Heaven and go to Hell-fire These shall go away into everlasting fire Matt. 25.46 Only this will tare That they have mist of Mercy and Glory and obtained everlasting damnation through their unbelief But it will tare but themsâ—lves but their own Souls they will gnash upon themselves For in that Mercy was offered to the chief of them in the first place and yet they were damned for rejecting of it They were damned for forsaking what they had a propriety in for forsaking their Own Mercy And thus much for the Reasons I will conclude with a word of Application The APPLICATION FIrst Would Jesus Christ have Mercy offered in the first place to the biggest sinners Then this shews us how to make a right judgment of the heart of Christ to Men. Indeed we have advantage to guess at the goodness of his Heart by many things as by his taking our nature upon him his dying for us his sending his Word and Ministers to us and all that we might be saved But this of beginning to offer mercy to Jerusalem is that which heightens all the rest for this doth not only confirm to us that Love was the cause of his dying for us but it shews us yet more the depth of that Love He might have dyed for us and yet have extended the benefit of his death to a few as one might call them of the best-conditioned sinners to those who though they were weak and so could not but sin yet made not a trade of sinning To those that sinned not lavishingly There are in the World as one may call them the moderate Sinners the sinners that mix Righteousness with their Pollutions the sinners that though they be sinners do what on their part lies some that are blind would think so that they might be saved I say it had been Love great Love if he had dyed for none but such and sent his love to such But that he should
send out conditions of Peace to the biggest of Sinners yea that they should be offered to them first of all for so he means when he says Begin at Jerusalem This is wonderful this shows his heart to purpose as also the heart of God his Father who sent him to do thus There is nothing more incident to Men that are awake in their Souls than to have wrong thoughts of God Thoughts that are narrow and that pinch and pen up his Mercy to scanty and beggarly conclusions and ridged legal conditions supposing that it is rude and an intrenching upon his Majesty to come our selves or to invite others until we have scraped and washed and rubbed off as much of our dirt from us as we think is convenient to make us somewhat orderly and handsome in his sight Such never knew what these Words meant Begin at Jerusalem Yea such in their hearts have compared the Father and his Son to niggardly rich Men whose Money comes from them like drops of blood True says such God has Mercy but he is loth to part with it You must please him well if you get any from him He is not so free as many suppose nor is he so willing to save as some pretended Gospellers imagine But I ask such If the Father and Son be not unspeakably free to shew Mercy why was this Clause put into our Commission to preach the Gospel Yëa why did he say Begin at Jerusalem For when men through the weakness of their wits have attempted to shew other reasons why they should have the first proffer of Mercy yet I can prove by many undeniable Reasons that they of Jerusalem to whom the Apostles made the First offer according as they were commanded were the biggest Sinners that ever did breathe upon the face of God's earth set the unpardonable sin aside upon which my Doctrine stands like a Rock That Jesus the Son of God would have Mercy in the fiâ—st place offered to the biggest Sinners And if this doâ—h not shew the heart of the Father and the Son to be infinitely free in bestowing forgiveness of Sins I confess my self mistaken Neither is there set this aside another Argument like it to shew us the willingness of Christ to save Sinners For as was said before all the rest of the signs of Christ's mercifulness might have been limitted to Sinners that are so and so qualified but when he says Begin at Jerusalem the Line is stretched out to the utmost no man can imagine beyond it and it is folly here to pinch and pare to narrow and seek to bring it within scanty bounds for he plainly saith Begin at Jerusalem The biggest Sinner is the biggest Sinner the biggest is the Jerusalem-sinner 'T is true he saith that Repentance and Remission of sins must go together but yet Remission is sent no the chief the Jerusalem sinner nor doth Repentance lessen at all the Jerusâ—lem-sinners crimes it diminisheth none of his sins nor causes that there should be so much as half a one the fewer It only puts a stop to the Jerusalem-sinners course and makes him willing to be saved freely by Grace and for time to come to be governed by that blâ—ssâ—d Word that has brought the Tidings of good things to him Besides no man shâ—ws himself willing to be saved that repenteth not of his deeds for he that goes on still in his trespasses declares that he is resolved to puâ—sue his own damnation further Learn then to judge of the largeness of God's heart and of the heart of his Son Jâ—sus Christ by the Word Judge not thereof by feeling nor by the reports of thy Conscience Conscience is oft-times here befooled and made to go quite besides the Word 'T was judging without the Word that made David say I am cast off from God's eyes and shall perish one day by the hand of Saul Psal. 3.1.22 1 Sam. 27.1 The Word had told him another thing namely that he should be King in his stead Our Text says also that Jesus Châ—ist bids Preachers in their preaching Repentance and Remission of Sins Begin first at Jâ—rusalem Thereby declaring most truly the infinite largeness of the merciful heart of God and his Son to the sinful Children of Men. Judge thou I say therefore of the goodness of the heart of God and his Son by this Text and by other of the same import so shalt thou not dishonour the grâ—ce of God nor needlesly fright thy self nor give away thy Faith nor gratifie the Devil nor lose the benefit of his Word I speak now to weak Believers Secondly Would Jesus Christ have Mercy offered in the first place to the biggest Sinners to the Jerusalem sinners Thâ—n 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 vertue 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 Men and Brethren That through this Man this Man's Merits is preached to you the forgiveness of Sins and by him All that believe are justified from All things from which they could not be justified by the Law of Moses Acts 13.38 Observe then thy Rule to make Judgement 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 Ephes. 1.7 chap. 2.13 14. Colos. 1.20 21 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
none despair that are sorry for their sins and would be saved by Jesus Christ Let none Presume that abide in the liking of their sins though they seem to know the exceeding grace of Christ for though the door stand wide open for the reception of the Penitent yet 't is fast enough barr'd and bolted against the presumptuous sinner Be not deceived God is not mocked whatsoever a man sows that he shall reap It cannot be that God should be wheadled out of his Mercy or prevailed upon by lips of dissimulation He knows them that trust in him and that sincerely come to him by Christ for mercy Nahum 1.7 It is then not the abundance of sins committed but the not coming heartily to God by Christ for Mercy that shuts men out of doors And though their not coming heartily may be said to be but a Sin yet 't is Such a Sin as causeth that all thy other sins abide upon thee unforgiven God complains of this Thâ—y have not cried unto me with their heart They turned but not to the most High. They turned feignedly Jer 3.10 Hos. 7.14 16. Thus doing his Soul hates but the Penitent humble broken-hearted Sinner be his Transgressions red as Scarlet red like Crimsom in number as the Sand though his transgressions cry to Heaven against him for Vengeance and seem there to cry louder than do his Prayers or Tears or Groans for Mercy yet he is safe To this man God will look Isa. 1.18 chap. 66 2. Seventhly Would Jesus Christ have Mercy offered in the first place to the biggest Sinners Then here is ground for those that as to practice have Not been such to come to him for mercy Although there is no Sin little of it self because it is a contradiction of the Nature and Majesty of God 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 differenâ—e 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 Gyant to go in at there is certainly room for a Dwarff 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 Luk 7.41 42. But you said before that the little sinners must stand by untill the great ones have received their gracâ— and that 's discouraging I answer There are two sorts of little Sinners such as are so such as feign themselves so There 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 Forgivenness But again A Sinner may be comparatively a little sinner and sensibly a great one There is then two sorts of greatness in sin greatness by reason of number greatness by reason of throughness 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 God as great sinners do and expect to be saved with the great sinners and as soon and as hearttily as they Yea a little sinner that comparatively is truly so if he shall graciously give way to Conviction and shall in God'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 God for Mercy For the grievousness of the Cry is a great thing with God for if he will hear the Widdow if she cries at all how much more if she cries most grievously Exod. 22.22 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 God 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 mâ—rcy 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 their 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 Birth right was Rubins and for his foolishness given to the Sons of Joseph yet Judah prevailed above his Brethren and of him came the Messias 1 Chron. 5.1 2. There is a heavenly subtilty to be managed in this matter Thy Brothâ—r came with subtilty and hath taked away thy blesing The blessing belonged to Esau but Jacob by his diligence made it his own Gen. 27.35 The offer is to the biggest sinner to the biggest sinner first but if he forbears 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 God that they are little sinners thereby to think to obtain his Mercy for veily 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 damnation 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 harmlesness of their quantity before God argueth no sound