diff options
Diffstat (limited to '3270-h')
| -rw-r--r-- | 3270-h/3270-h.htm | 3845 | ||||
| -rw-r--r-- | 3270-h/images/fpb.jpg | bin | 0 -> 604560 bytes | |||
| -rw-r--r-- | 3270-h/images/fps.jpg | bin | 0 -> 39703 bytes |
3 files changed, 3845 insertions, 0 deletions
diff --git a/3270-h/3270-h.htm b/3270-h/3270-h.htm new file mode 100644 index 0000000..1a1860b --- /dev/null +++ b/3270-h/3270-h.htm @@ -0,0 +1,3845 @@ +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=US-ASCII" /> +<title>The Jerusalem Sinner Saved, by John Bunyan</title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + P { margin-top: .75em; + margin-bottom: .75em; + } + P.gutsumm { margin-left: 5%;} + P.poetry {margin-left: 3%; } + .GutSmall { font-size: 0.7em; } + H1, H2 { + text-align: center; + margin-top: 2em; + margin-bottom: 2em; + } + H3, H4, H5 { + text-align: center; + margin-top: 1em; + margin-bottom: 1em; + } + BODY{margin-left: 10%; + margin-right: 10%; + } + table { border-collapse: collapse; } +table {margin-left:auto; margin-right:auto;} + td { vertical-align: top; border: 1px solid black;} + td p { margin: 0.2em; } + .blkquot {margin-left: 4em; margin-right: 4em;} /* block indent */ + + .smcap {font-variant: small-caps;} + + .pagenum {position: absolute; + left: 92%; + font-size: small; + text-align: right; + font-weight: normal; + color: gray; + } + img { border: none; } + img.dc { float: left; width: 50px; height: 50px; } + p.gutindent { margin-left: 2em; } + div.gapspace { height: 0.8em; } + div.gapline { height: 0.8em; width: 100%; border-top: 1px solid;} + div.gapmediumline { height: 0.3em; width: 40%; margin-left:30%; + border-top: 1px solid; } + div.gapmediumdoubleline { height: 0.3em; width: 40%; margin-left:30%; + border-top: 1px solid; border-bottom: 1px solid;} + div.gapshortdoubleline { height: 0.3em; width: 20%; + margin-left: 40%; border-top: 1px solid; + border-bottom: 1px solid; } + div.gapdoubleline { height: 0.3em; width: 50%; + margin-left: 25%; border-top: 1px solid; + border-bottom: 1px solid;} + div.gapshortline { height: 0.3em; width: 20%; margin-left:40%; + border-top: 1px solid; } + .citation {vertical-align: super; + font-size: .8em; + text-decoration: none;} + img.floatleft { float: left; + margin-right: 1em; + margin-top: 0.5em; margin-bottom: 0.5em; } + img.floatright { float: right; + margin-left: 1em; margin-top: 0.5em; + margin-bottom: 0.5em; } + img.clearcenter {display: block; + margin-left: auto; + margin-right: auto; margin-top: 0.5em; + margin-bottom: 0.5em} + --> + /* XML end ]]>*/ + </style> +</head> +<body> +<pre> + +The Project Gutenberg eBook, The Jerusalem Sinner Saved, by John Bunyan + + +This eBook is for the use of anyone anywhere in the United States and most +other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms of +the Project Gutenberg License included with this eBook or online at +www.gutenberg.org. If you are not located in the United States, you'll have +to check the laws of the country where you are located before using this ebook. + + + + +Title: The Jerusalem Sinner Saved + or, Good News for the Vilest of Men + + +Author: John Bunyan + + + +Release Date: April 17, 2015 [eBook #3270] +[This file was first posted on March 6, 2001] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK THE JERUSALEM SINNER SAVED*** +</pre> +<p>Transcribed from the 1845 Thomas Nelson edition by David +Price, email ccx074@pglaf.org</p> +<p style="text-align: center"> +<a href="images/fpb.jpg"> +<img alt= +"Picture of John Bunyan" +title= +"Picture of John Bunyan" + src="images/fps.jpg" /> +</a></p> +<h1><span class="GutSmall">THE</span><br /> +JERUSALEM SINNER SAVED;<br /> +<span class="GutSmall">OR,</span><br /> +GOOD NEWS FOR THE VILEST OF MEN</h1> +<blockquote><p style="text-align: center"><span +class="GutSmall">BEGINNING AT JERUSALEM</span>.—Luke xxiv. +47.</p> +</blockquote> +<p><span class="smcap">The</span> whole verse runs thus: +“And that repentance and remission of sins should be +preached in his name among all nations, beginning at +Jerusalem.”</p> +<p>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 inserted 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. xxviii. 19; Mark +xvi. 15. Only this cause 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.</p> +<p>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.”</p> +<p>Before I proceed to an observation upon the words, I must (but +briefly) touch upon two things: namely,</p> +<p>I. Show you what Jerusalem now was.</p> +<p>II. Show you what it was to preach the gospel to +them.</p> +<p>I. For the first, Jerusalem is to be considered, +either,</p> +<p>1. With respect to the descent of her people: or,</p> +<p>2. With respect to her preference and exaltation: +or,</p> +<p>3. With respect to her present state, as to her +decays.</p> +<p><i>First</i>, 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.</p> +<p><i>Secondly</i>, As to her preference or exaltation, she was +the place of God’s worship, and that which had in and with +her the special tokens and signs of God’s favour and +presence, above any other people in the world. Hence the +tribes went up to Jerusalem to worship; there was God’s +house, God’s high-priest, God’s sacrifices accepted, +and God’s eye, and God’s heart perpetually; Psalm +lxxvi. 1, 2; Psalm cxxii.; 1 Kings ix. 3. But,</p> +<p><i>Thirdly</i>, We are to consider Jerusalem also in her +decays; for as she is so considered, she is the proper object of +our text, as will be further showed by and by.</p> +<p>Jerusalem, as I told you, was the place and seat of +God’s worship, but now decayed, degenerated, and +apostatized. 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, Matt. xv.; +Mark vii. Jerusalem was therefore now greatly backsliding, +and become the place where truth and true religion were much +defaced.</p> +<p>It was also now become the very sink of sin and seat of +hypocrisy, 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 itself 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.</p> +<p>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 hardened at this time was this +Jerusalem in her sins, that she feared not to commit the biggest, +and to bind herself by wish under the guilt and damning evil of +it; saying, when she had murdered the Son of God, “His +blood be upon us and our children.”</p> +<p>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, stopped 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 soldiers to invent +a lie, 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.</p> +<p>They were, saith Paul, contrary to all men: for they did not +only shut up the door of life against themselves, but forbade +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 sins alway;” Matt. xxiii. +35; chap. xv. 7–9; Mark vii. 6–8; Matt. iii. +7–9; John viii. 33, 41; Matt. xxvii. 18; Mark iii. 30; +Matt. xxiii. 37; Luke xiii. 33, 34; Matt. xxvii. 25; chap. xx. +11–16; 1 Thess. ii. 14–16.</p> +<p>This is the city, and these are the people; this is their +character, and these 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 +compared to Jerusalem! especially if you join 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.</p> +<p>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 they drove from them unto +the utmost corners.</p> +<p>II. I come now to show you what it was to preach the +gospel to them. It was, saith Luke, “to preach to +them repentance and remission of sins” in Christ’s +name; or, as Mark has it, to bid them “repent and believe +the gospel,” Mark i. 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, because 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 unfeigned subjection to the gospel, that yet +abides in his impenitency?</p> +<p>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 unfeignedly. 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 +God’s hand through me, lest they fall under his wrath in +the judgment. For as I had said, without repentance, what +pretence soever men have of faith, they cannot escape the wrath +to come. Wherefore Paul saith, God commands “all men +every where to repent,” (in order to their salvation), +“because he hath appointed a day in the which he will judge +the world in righteousness by that man whom he hath +ordained;” Acts xvii. 31.</p> +<p>And now to come to this clause, “Beginning at +Jerusalem;” that is, that Christ would have Jerusalem have +the first offer of the gospel.</p> +<p>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.</p> +<p>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 advance-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. xxxiii.</p> +<p>3. It must therefore follow, that this clause, Begin at +Jerusalem, was put into this commission of mere 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.</p> +<p>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.</p> +<p>From these words, therefore, thus explained, we gain this +observation:</p> +<p>That Jesus Christ would have mercy offered in the first place +to the biggest sinners.</p> +<p>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 sinners: to the Jerusalem sinners +in the first place.</p> +<p>One would a-thought, since the Jerusalem 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-blood, that he should rather have said, Go into all the +world, and preach repentance and remission of sins among all +nations; and after 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!</p> +<p>Nor was this the first time that the grace which was in the +heart of Christ thus shewed itself to the world. For while +he was yet alive, even while he was yet in Jerusalem, and +perceived even among these Jerusalem sinners, which was the most +vile amongst them, he still in his preaching did signify that he +had a desire that the worst of these worst should in the first +place come unto him. The which he showeth, where he saith +to the better sort of them, “The publicans and harlots +enter into the kingdom of God before you;” Matt. xxi. +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. x. +5, 6; chap. xxiii. 37; but go rather to them, for they were in +the most fearful plight.</p> +<p>These therefore must have the cream of the gospel, namely, the +first offer thereof in his lifetime: 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 +privilege 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.</p> +<p>The 15th 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 shows 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 +xv.</p> +<p>After this manner therefore the mind of Christ was set on the +salvation of the biggest sinners in his lifetime. But join +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.</p> +<p>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.</p> +<p>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 sinners, even to these that +were the murderers of Jesus Christ, Acts ii. 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 iii. +14–16; chap. iv. 10, 11; chap. v. 30; chap. vii. 52.</p> +<p>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.</p> +<p>For after that Peter, and the rest of the apostles, had, in +their exhortation, persuaded 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’s 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 ii. 37, 38.</p> +<p>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 pause 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.</p> +<p><i>Object</i>. But I was one of them that plotted to +take away his life. May I be saved by him?</p> +<p><i>Peter</i>. Every one of you.</p> +<p><i>Object</i>. But I was one of them that bare false +witness against him. Is there grace for me?</p> +<p><i>Peter</i>. For every one of you.</p> +<p><i>Object</i>. But I was one of them that cried out, +Crucify him, crucify him; and desired that Barabbas the murderer +might live, rather than him. What will become of me, think +you?</p> +<p><i>Peter</i>. I am to preach repentance and remission of +sins to every one of you, says Peter.</p> +<p><i>Object</i>. But I was one of them that did spit in +his face when he stood before his accusers. I also was one +that mocked him, when in anguish he hanged bleeding on the +tree. Is there room for me?</p> +<p><i>Peter</i>. For every one of you, says Peter.</p> +<p><i>Object</i>. But I was one of them that in his +extremity said, give him gall and vinegar to drink. Why may +not I expect the same when anguish and guilt is upon me?</p> +<p><i>Peter</i>. Repent of these your wickednesses, and +here is remission of sins for every one of you.</p> +<p><i>Object</i>. But I railed on him, I reviled him, I +hated him, I rejoiced to see him mocked at by others. Can +there be hopes for me?</p> +<p><i>Peter</i>. There is for every one of you. +“Repent and be baptised every one of you in the name of +Jesus Christ, for the remission of sins, and ye shall receive the +gift of the Holy Ghost.” Oh! what a blessed +“Every one of you,” is here! How willing was +Peter, and the Lord Jesus, by his ministry, to catch these +murderers with the word of the gospel, that they might be made +monuments of the grace of God! How unwilling, I say, was +he, that any of these should escape the hand of mercy! Yea, +what an amazing wonder it is to think, that above all the world, +and above every body in it, these should have the first offer of +mercy! “Beginning at Jerusalem.”</p> +<p>But was there not something of moment in this clause of the +commission? Did not Peter, think you, see a great deal in +it, that he should thus begin with these men, and thus offer, so +particularly, this grace to each particular man of them?</p> +<p>But, as I told you, this is not all; these Jerusalem sinners +must have this offer again and again; every one of them must be +offered it over and over. Christ would not take their first +rejection for a denial, nor their second repulse for a denial; +but he will have grace offered once, and twice, and thrice, to +these Jerusalem sinners. Is not this amazing grace? +Christ will not be put off. These are the sinners that are +sinners indeed. They are sinners of the biggest sort; +consequently such as Christ can, if they convert and be saved, +best serve his ends and designs upon. Of which more +anon.</p> +<p>But what a pitch of grace is this! Christ is minded to +amaze the world, and to shew, that he acteth not like the +children of men. This is that which he said of old. +“I will not execute the fierceness of my wrath, I will not +return to destroy Ephraim; for I am God and not man;” Hos. +xi. 9. This is not the manner of men; men are shorter +winded; men are soon moved to take vengeance, and to right +themselves in a way of wrath and indignation. But God is +full of grace, full of patience, ready to forgive, and one that +delights in mercy. All this is seen in our text. The +biggest sinners must first be offered mercy; they must, I say, +have the cream of the gospel offered unto them.</p> +<p>But we will a little proceed. In the third chapter we +find, that they who escaped converting by the first sermon, are +called upon again, to accept of grace and forgiveness, for their +murder committed upon the Son of God. You have killed, yea, +“you have denied, the holy one and the just, and desired a +murderer to be granted unto you; and killed the Prince of +life.” Mark, he falls again upon the very men that +actually were, as you have it in the chapters following, his very +betrayers and murderers, Acts iii. 14, 15; as being loath that +they should escape the mercy of forgiveness; and exhorts them +again to repent, that their sins might “be blotted +out;” verses 19, 20.</p> +<p>Again, in the fourth chapter, he charges them afresh with this +murder, ver. 10; but withal tells them, salvation is in no +other. Then, like a heavenly decoy, he puts himself also +among them, to draw them the better under the net of the gospel; +saying, “There is none other name under heaven given among +men, whereby we must be saved;” ver. 12.</p> +<p>In the fifth chapter you find them railing at him, because he +continued preaching among them salvation in the name of +Jesus. But he tells them, that that very Jesus whom they +had slain and hanged on a tree, him God had raised up, and +exalted to be a Prince and a Saviour, to give repentance to +Israel, and forgiveness of sins: ver. 29–31. Still +insinuating, that though they had killed him, and to this day +rejected him, yet his business was to bestow upon them repentance +and forgiveness of sins.</p> +<p>’Tis true, after they began to kill again, and when +nothing but killing would serve their turn, then they that were +scattered abroad went every where preaching the word. Yet +even some of them so hankered after the conversion of the Jews, +that they preached the gospel only to them. Also the +apostles still made their abode at Jerusalem, in hopes that they +might yet let down their net for another draught of these +Jerusalem sinners. Neither did Paul and Barnabas, who were +the ministers of God to the Gentiles, but offer the gospel, in +the first place, to those of them that for their wickedness were +scattered like vagabonds among the nations; yea, and when they +rendered rebellion and blasphemy for their service and love, they +replied, it was necessary that the word of God should first have +been spoken to them; Acts i. 8; chap. xiii. 46, 47.</p> +<p>Nor was this their preaching unsuccessful among these people: +but the Lord Jesus so wrought with the word thus spoken, that +thousands of them came flocking to him for mercy. Three +thousand of them closed with him at the first; and afterwards two +thousand more; for now they were in number about five thousand; +whereas before sermons were preached to these murderers, the +number of the disciples was not above “a hundred and +twenty;” Acts i. 15; chap. ii. 41; chap. iv. 4.</p> +<p>Also among these people that thus flocked to him for mercy, +there was a “great company of the priests;” chap. vi. +7. Now the priests were they that were the greatest of +these biggest sinners; they were the ringleaders, they were the +inventors and ringleaders in the mischief. It was they that +set the people against the Lord Jesus, and that were the cause +why the uproar increased, until Pilate had given sentence upon +him. “The chief priests and elders,” says the +text, “persuaded (the people) the multitude,” that +they should ask Barabbas, and destroy Jesus; Matt. xxvii. +20. And yet behold the priests, yea, a great company of the +priests, became obedient to the faith.</p> +<p>Oh the greatness of the grace of Christ, that he should be +thus in love with the souls of Jerusalem sinners! that he should +be thus delighted with the salvation of the Jerusalem sinners! +that he should not only will that his gospel should be offered +them, but that it should be offered unto them first, and before +other sinners were admitted to a hearing of it. +“Begin at Jerusalem.”</p> +<p>Were this doctrine well believed, where would there be a 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?</p> +<p>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 virtue in it: for this is it that above all arguments +can draw the soul to God.</p> +<p>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 +sinners. These great sinners were here the most shining +monuments of the exceeding grace of God.</p> +<p>Thus you see I have proved the doctrine; and that not only by +showing you that this was the practice of the Lord Jesus Christ +in his lifetime, but his last will when he went up to God; +saying, Begin to preach at Jerusalem.</p> +<p>Yea, it is yet further manifested, in that when his ministers +first began to preach there, he joined 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.</p> +<p>I shall now proceed, and shall show you,</p> +<p>1. The reasons of the point:</p> +<p>2. And then make some application of the whole.</p> +<p>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.”</p> +<p>The reasons of the point are:</p> +<p>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 xvi. 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 lifetime +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 ii. 15–47.</p> +<p>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 show my grace first to them.</p> +<p>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.</p> +<p>Men that are at the point to die have more need of the +physician than they that are but now and then troubled with an +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 man’s 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 it 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 man’s 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 Satan’s 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.</p> +<p>But a little further to show you the true nature of this +reason, to wit, That Jesus Christ would have mercy offered, in +the first place, to the biggest sinners.</p> +<p>First, Mercy ariseth from the 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 pitiful, very +pitiful, and of great mercy;” Isa. lxiii. 9; James v. +11.</p> +<p>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.</p> +<p>“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 worshipped +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 as Zeboim? (and yet thou art worse than they: nor has +Samaria committed half thy sins); Ezek. xvi. 46–51. +My heart is turned within me, and my repentings are kindled +together;” Hos. xi. 8.</p> +<p>But where do you find that ever the Lord did thus yearn 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.</p> +<p>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 Jericho, the cursed +city) than we read he had for any other besides? His wine +was for him, his oil was for him, his beast for him; his penny, +his care, and his swaddling bands for him; for alas! wretch, he +had most need; Luke x. 30–35.</p> +<p>Zaccheus the publican, the chief of the publicans, one that +had made himself the richer by wronging of others; the Lord at +that time singled 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 house; Luke xix. 1–8.</p> +<p>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; Luke +xiii. 11–13,</p> +<p>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; Luke iv. 25, 27.</p> +<p>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.</p> +<p>Mercy seems to be out of his proper channel, when it deals +with self-righteous men; but then it runs with a full stream when +it extends itself to the biggest sinners. As God’s +mercy is not regulated by man’s goodness, nor obtained by +man’s worthiness; so not much set out by saving of any +such. But more of this anon.</p> +<p>And here let me ask my reader a question: suppose that as thou +art walking by some pond side, thou shouldst espy in it four or +five children all in danger of drowning, and one in more danger +than all the rest, judge which has most need to be helped out +first? I know thou wilt say, he that is nearest +drowning. Why, this is the case; the bigger sinner, the +nearer drowning; therefore the bigger sinner the more need of +mercy; yea, of help by mercy in the first place. And to +this our text agrees, when it saith, “Beginning at +Jerusalem.” Let the Jerusalem sinner, says Christ, +have the first offer, the first invitation, the first tender of +my grace and mercy, for he is the biggest sinner, and so has most +need thereof.</p> +<p><i>Secondly</i>, Christ Jesus would have mercy offered in the +first place to the biggest sinners, because when they, any of +them, receive it, it redounds most to the fame of his name.</p> +<p>Christ Jesus, as you may perceive, has put himself under the +term of a physician, a doctor for curing of diseases: and you +know that applause and fame, are things that physicians much +desire. That is it that helps them to patients, and that +also that will help their patients to commit themselves to their +skill for cure, with the more confidence and repose of +spirit. And the best way for a doctor or physician to get +himself a name, is, in the first place, to take in hand, and cure +some such as all others have given off for lost and dead. +Physicians get neither name nor fame by pricking of wheals, or +pricking out thistles, or by laying of plaisters to the scratch +of a pin; every old woman can do this. But if they would +have a name and a fame, if they will have it quickly they must, +as I said, do some great and desperate cures. Let them +fetch one to life that was dead; let them recover one to his wits +that was mad; let them make one that was born blind to see; or +let them give ripe wits to a fool; these are notable cures, and +he that can do thus, and if he doth thus first, he shall have the +name and fame he desires; he may lie a-bed till noon.</p> +<p>Why, Christ Jesus forgiveth sins for a name, and so begets of +himself a good report in the hearts of the children of men. +And therefore in reason he must be willing, as also he did +command, that his mercy should be offered first to the biggest +sinners.</p> +<p>“I will forgive their sins, iniquities, and +transgressions,” says he, “and it shall turn to me +for a name of joy, and a praise and an honour, before all the +nations of the earth;” Jer. xxxiii. 8, 9.</p> +<p>And hence it is, that at his first appearing he took upon him +to do such mighty works: he got a fame thereby, he got a name +thereby; Matt. iv. 23, 24.</p> +<p>When Christ had cast the legion of devils out of the man of +whom you read, Mark v., he bid him go home to his friends, and +tell it: “Go home,” saith he, “to thy friends, +and tell them how great things God has done for thee, and has had +compassion on thee;” Mark v. 19. Christ Jesus seeks a +name, and desireth a fame in the world; and therefore, or the +better to obtain that, he commands that mercy should first be +proffered to the biggest sinners, because, by the saving of one +of them he makes all men marvel. As ’tis said of the +man last mentioned, whom Christ cured towards the beginning of +his ministry: “And he departed,” says the text, +“and began to publish in Decapolis, how great things Jesus +had done for him; and all men did marvel,” ver. 20.</p> +<p>When John told Christ, that they saw one casting out devils in +his name, and they forbade him, because he followed not with +them, what is the answer of Christ? “Forbid him not: +for there is no man which shall do a miracle in my name, that can +lightly speak evil of me.” No; they will rather cause +his praise to be heard, and his name to be magnified, and so put +glory on the head of Christ.</p> +<p>But we will follow a little our metaphor: Christ, as I said, +has put himself under the term of a physician; consequently he +desireth that his fame, as to the salvation of sinners, may +spread abroad, and that the world may see what he can do. +And to this end, he has not only commanded, that the biggest +sinners should have the first offer of his mercy, but has, as +physicians do, put out his bills, and published his doings, that +things may be read and talked of. Yea, he has moreover, in +these his blessed bills, the holy scriptures I mean, inserted the +very names of persons, the places of their abode, and the great +cures that, by the means of his salvations, he has wrought upon +them to this very end. Here is, <i>Item</i>, 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.</p> +<p><i>Item</i>, I saved Lot from the guilt and damnation that he +had procured to himself by his incest.</p> +<p><i>Item</i>, I saved David from the vengeance that belonged to +him for committing of adultery and murder.</p> +<p>Here is also Solomon, Manasseh, Peter, Magdalen, and many +others, made mention of in this book. Yea, here are their +names, their sins, and their salvations recorded together, that +you may read and know what a Saviour he is, and do him honour in +the world. For why are these things thus recorded, but to +show to sinners what he can do, to the praise and glory of his +grace?</p> +<p>And it is observable, as I said before, we have but very +little of the salvation of little sinners mentioned in +God’s book, because that would not have answered the +design, to wit, to bring glory and fame to the name of the Son of +God.</p> +<p>What should be the reason, think you, why Christ should so +easily take a denial of the great ones, that were the grandeur of +the world, and struggle so hard for hedge-creepers and highwaymen +(as that parable, Luke xiv., seems to import he doth), but to +show forth the riches of the glory of his grace to his +praise? This I say, is one reason to be sure.</p> +<p>They that had their grounds, their yoke of oxen, and their +marriage joys, were invited to come; but they made their excuse, +and that served the turn. But when he comes to deal with +the worst, he saith to his servants, Go ye out and bring them in +hither. “Go out quickly, and bring in hither the +poor, the maimed, the halt, and the blind.” And they +did so: and he said again, “Go out into the highways and +hedges, and compel them to come in, that my house may be +filled;” Luke xiv. 18, 19, 23. These poor, lame, +maimed, blind, hedge-creepers and highwaymen, must come in, must +be forced in. These, if saved, will make his merits +shine.</p> +<p>When Christ was crucified, and hanged up between the earth and +heavens, there were two thieves crucified with him; and behold, +he lays hold of one of them and will have him away with him to +glory. Was not this a strange act, and a display of +unthought of grace? Were there none but thieves there, or +were the rest of that company out of his reach? Could he +not, think you, have stooped from the cross to the ground, and +have laid hold on some honester man if he would? Yes, +doubtless. Oh! but then he would not have displayed his +grace, nor so have pursued his own designs, namely, to get to +himself a praise and a name: but now he has done it to +purpose. For who that shall read this story, but must +confess, that the Son of God is full of grace; for a proof of the +riches thereof, he left behind him, when upon the cross he took +the thief away with him to glory. Nor can this one act of +his be buried; it will be talked of to the end of the world to +his praise. “Men shall speak of the might of thy +terrible acts, and will declare thy greatness; they shall +abundantly utter the memory of thy great goodness, and shall sing +of thy righteousness. They shall speak of the glory of thy +kingdom, and talk of thy power; to make known to the sons of men +his mighty acts, and the glorious majesty of his kingdom;” +Psalm cxlv. 6–12.</p> +<p>When the word of God came among the conjurers and those +soothsayers that you read of, Acts xix., and had prevailed with +some of them to accept of the grace of Christ, the Holy Ghost +records it with a boast, for that it would redound to his praise, +saying, “And many of them that used curious arts, brought +their books together, and burned them before all men: and counted +the price of them, and found it fifty thousand pieces of +silver. So mightily grew the word of God, and +prevailed;” Acts xix. 19, 20. It wrenched out of the +clutches of Satan some of those of whom he thought himself most +sure.</p> +<p>“So mightily grew the word of God.” It grew +mightily, it encroached upon the kingdom of the devil. It +pursued him, and took the prey; it forced him to let go his hold: +it brought away captive, as prisoners taken by force of arms, +some of the most valiant of his army: it fetched back from, as it +were, the confines of hell, some of those that were his most +trusty, and that with hell had been at an agreement: it made them +come and confess their deeds, and burn their books before all +men: “So mightily grew the word of God, and +prevailed.”</p> +<p>Thus, therefore, you see why Christ will have mercy offered in +the first place to the biggest sinners; they have most need +thereof; and this is the most ready way to extol his name that +rideth upon the heavens to our help. But,</p> +<p><i>Thirdly</i>, Christ Jesus would have mercy offered in the +first place to the biggest sinners, because by their forgiveness +and salvation, others hearing of it, will be encouraged the more +to come to him for life.</p> +<p>For the physician, by curing the most desperate at the first, +doth not only get himself a name, but begets encouragement in the +minds of other diseased folk to come to him for help. Hence +you read of our Lord, that after, through his tender mercy, he +had cured many of great diseases, his fame was spread abroad, +“They brought unto him all sick people that were taken with +divers diseases and torments, and those which were possessed with +devils, and those which were lunatic, and those that had the +palsy, and he healed them. And there followed him great +multitudes of people from Galilee, and Decapolis, and Jerusalem, +and Judea, and from beyond Jordan;” Matt. iv. 24, 25.</p> +<p>See here, he first by working gets himself a fame, a name, and +renown, and now men take encouragement, and bring from all +quarters their diseased to him, being helped, by what they had +heard, to believe that their diseased should be healed.</p> +<p>Now, as he did with those outward cures, so he does in the +proffers of his grace and mercy: he proffers that in the first +place to the biggest sinners, that others may take heart to come +to him to be saved. I will give you a scripture or two, I +mean to show you that Christ, by commanding that his mercy should +in the first place be offered to the biggest of sinners, has a +design thereby to encourage and provoke others to come also to +him for mercy.</p> +<p>“God,” saith Paul, “who is rich in mercy, +for his great love wherewith he loved us, even when we were dead +in sins, hath quickened us together with Christ (by grace ye are +saved); and hath raised us up together, and made us sit together +in heavenly places in Christ Jesus.” But why did he +do all this? “That in the ages to come he might shew +the exceeding riches of his grace in his kindness towards us +through Christ Jesus;” Eph. ii. 4–7.</p> +<p>See, here is a design; God lets out his mercy to Ephesus of +design, even to shew to the ages to come the exceeding riches of +his grace, in his kindness to them through Christ Jesus. +And why to shew by these the exceeding riches of his grace to the +ages to come, through Christ Jesus, but to allure them, and their +children also, to come to him, and to partake of the same grace +through Christ Jesus?</p> +<p>But what was Paul, and the Ephesian sinners? (of Paul we will +speak anon). These Ephesian sinners, they were men dead in +sins, men that walked according to the dictates and motions of +the devil; worshippers of Diana, that effeminate goddess; men far +off from God, aliens and strangers to all good things; such as +were far off from that, as I said, and consequently in a most +deplorable condition. As the Jerusalem sinners were of the +highest sort among the Jews, so these Ephesian sinners were of +the highest sort among the Gentiles; Eph. ii. 1–3, 11, 12; +Acts xix. 35.</p> +<p>Wherefore as by the Jerusalem sinners, in saving them first, +he had a design to provoke others to come to him for mercy, so +the same design is here set on foot again, in his calling and +converting the Ephesian sinners, “That in the ages to come +he might shew the exceeding riches of his grace,” says he, +“in his kindness towards us through Christ +Jesus.” There is yet one hint behind. It is +said that God saved these for his love; that is, as I think, for +the setting forth, for the commendations of his love, for the +advance of his love, in the hearts and minds of them that should +come after. As who should say, God has had mercy upon, and +been gracious to you, that he might shew to others, for their +encouragement, that they have ground to come to him to be +saved. When God saves one great sinner, it is to encourage +another great sinner to come to him for mercy.</p> +<p>He saved the thief, to encourage thieves to come to him for +mercy; he saved Magdalen, to encourage other Magdalens to come to +him for mercy; he saved Saul, to encourage Sauls to come to him +for mercy; and this Paul himself doth say, “For this +cause,” saith he, “I obtained mercy, that in me first +Jesus Christ might shew forth all long-suffering for a pattern to +them which should hereafter believe on him to life +everlasting;” 1 Tim. i. 16.</p> +<p>How plain are the words! Christ, in saving of me, has +given to the world a pattern of his grace, that they might see +and believe, and come, and be saved; that they that are to be +born hereafter might believe on Jesus Christ to life +everlasting.</p> +<p>But what was Paul? Why, he tells you himself; I am, says +he, the chief of sinners: I was, says he, a blaspheme; a +persecutor, an injurious person; but I obtained mercy; 1 Tim. i. +14, 15. Ay, that is well for you, Paul; but what advantage +have we thereby? Oh, very much, saith he; for, “for +this cause I obtained mercy, that in me first, Jesus Christ might +shew all long-suffering for a pattern to them which shall believe +on him to life everlasting.”</p> +<p>Thus, therefore, you see that this third reason is of +strength, namely, that Jesus Christ would have mercy offered in +the first place to the biggest sinners, because, by their +forgiveness and salvation, others, hearing of it, will be +encouraged the more to come to him for mercy.</p> +<p>It may well therefore be said to God, Thou delightest in +mercy, and mercy pleases thee; Mich. vii. 18.</p> +<p>But who believes that this was God’s design in shewing +mercy of old—namely, that we that come after might take +courage to come to him for mercy; or that Jesus Christ would have +mercy offered in the first place to the biggest sinners, to stir +up others to come to him for life? This is not the manner +of men, O God!</p> +<p>But David saw this betimes; therefore he makes this one +argument with God, that he would blot out his transgressions, +that he would forgive his adultery, his murders, and horrible +hypocrisy. Do it, O Lord, saith he, do it, and “then +will I teach transgressors thy ways, and sinners shall be +converted unto thee;” Psalm li. 7–13.</p> +<p>He knew that the conversion of sinners would be a work highly +pleasing to God, as being that which he had designed before he +made mountain or hill: wherefore he comes, and he saith, Save me, +O Lord; if thou wilt but save me, I will fall in with thy design; +I will help to bring what sinners to thee I can. And, Lord, +I am willing to be made a preacher myself; for that I have been a +horrible sinner: wherefore, if thou shalt forgive my great +transgressions, I shall be a fit man to tell of thy wondrous +grace to others. Yea, Lord, I dare promise, that if thou +wilt have mercy upon me, it shall tend to the glory of thy grace, +and also to the increase of thy kingdom; for I will tell it, and +sinners will hear on’t. And there is nothing so +suiteth with the hearing sinner as mercy, and to be informed that +God is willing to bestow it upon him. “I will teach +transgressors thy ways, and sinners shall be converted unto +thee.”</p> +<p>Nor will Christ Jesus miss of his design in proffering of +mercy in the first place to the biggest sinners. You know +what work the Lord, by laying hold of the woman of Samaria, made +among the people there. They knew that she was a town +sinner, an adulteress, yea, one that after the most audacious +manner lived in uncleanness with a man that was not her husband: +but when she, from a turn upon her heart, went into the city, and +said to her neighbours, “Come,” Oh how they came! how +they flocked out of the city to Jesus Christ! “Then +they went out of the city, and came to him.” +“And many of the Samaritans (people perhaps as bad as +herself) believed on him, for the saying of the woman, which +testified, saying, he told me all that ever I did;” John +iv. 39.</p> +<p>That word, “He told me all that ever I did,” was a +great argument with them; for by that they gathered, that though +he knew her to be vile, yet he did not despise her, nor refuse to +shew how willing he was to communicate his grace unto her; and +this fetched over, first her, then them.</p> +<p>This woman, as I said, was a Samaritan sinner, a sinner of the +worst complexion: for the Jews abhorred to have ought to do with +them, ver. 9; wherefore none more fit than she to be made one of +the decoys of heaven, to bring others of these Samaritan +wild-fowls under the net of the grace of Christ. And she +did the work to purpose. Many, and many more of the +Samaritans believed on him; ver. 40–42. The heart of +man, though set on sin, will, when it comes once to a persuasion +that God is willing to have mercy upon us, incline to come to +Jesus Christ for life.</p> +<p>Witness those turn-aways from God that you also read of in +Jeremiah; for after they had heard three or four times over, that +God had mercy for backsliders, they broke out, and said, +“Behold, we come unto thee, for thou art the Lord our +God.” Or as those in Hosea did, “For in thee +the fatherless find mercy;” Jer. iii. 22; Hos. xiv. +1–3.</p> +<p>Mercy, and the revelation thereof, is the only antidote +against sin. It is of a thawing nature; it will loose the +heart that is frozen up in sin; yea, it will make the unwilling +willing to come to Jesus Christ for life. Wherefore, do you +think, was it that Jesus Christ told the adulterous woman, and +that before so many sinners, that he had not condemned her, but +to allure her, with them there present, to hope to find favour at +his hands? (As he also saith in another place, “I +came not to judge, but to save the world.”) For might +they not thence most rationally conclude, that if Jesus Christ +had rather save than damn an harlot, there was encouragement for +them to come to him for mercy.</p> +<p>I heard once a story from a soldier, who with his company had +laid siege against a fort, that so long as the besieged were +persuaded their foes would shew them no favour, they fought like +madmen; but when they saw one of their fellows taken, and +received to favour, they all came tumbling down from their +fortress, and delivered themselves into their enemies’ +hands.</p> +<p>I am persuaded, did men believe that there is that grace and +willingness in the heart of Christ to save sinners, as the word +imports there is, they would come tumbling into his arms: but +Satan has blinded their minds, that they cannot see this +thing. Howbeit, the Lord Jesus has, as I said, that others +might take heart and come to him, given out a commandment, that +mercy should in the first place be offered to the biggest +sinners. “Begin,” saith he, “at +Jerusalem.” And thus I end the third reason.</p> +<p><i>Fourthly</i>, Jesus Christ would have mercy offered in the +first place to the biggest sinners, because that is the way, if +they receive it, most to weaken the kingdom of Satan, and to keep +it lowest in every age of the world. The biggest sinners, +they are Satan’s colonels and captains, the leaders of his +people, and they that most stoutly make head against the Son of +God. Wherefore let these first be conquered, and his +kingdom will be weak. When Ishbosheth had lost his Abner, +his kingdom was made weak: nor did he sit but tottering then upon +his throne. So when Satan loseth his strong men, them that +are mighty to work iniquity, and dexterous to manage others in +the same, then is his kingdom weak; 2 Sam. iii. Therefore, +I say, Christ doth offer mercy in the first place to such, the +more to weaken his kingdom. Christ Jesus was glad to see +Satan fall like lightning from heaven, that is, suddenly or head +long; and it was, surely, by casting of him out of strong +possessions, and by recovering of some notorious sinners out of +his clutches; Luke x. 17–19.</p> +<p>Samson, when he would pull down the Philistines temple, took +hold of the two main pillars of it, and breaking them, down came +the house. Christ came to destroy the works of the devil, +and to destroy by converting grace, as well as by redeeming +blood. Now sin swarms, and lieth by legions, and whole +armies, in the souls of the biggest sinners, as in garrisons: +wherefore the way, the most direct way to destroy it, is first to +deal with such sinners by the word of his gospel, and by the +merits of his passion.</p> +<p>For example, though I shall give you but a homely one: suppose +a family to be troubled with vermin, and one or two of the family +to be in chief the breeders, the way, the quickest way to clear +that family, or at least to weaken the so swarming of those +vermin, is, in the first place, to sweeten the skin, head, and +clothes of the chief breeders; and then, though all the family +should be apt to breed them, the number of them, and so the +greatness of that plague there, will be the more impaired.</p> +<p>Why, there are some people that are in chief the devil’s +sin-breeders in the towns and places where they live. The +place, town, or family where they live, must needs be horribly +verminous, as it were, eaten up with vermin. Now, let the +Lord Jesus, in the first place, cleanse these great breeders, and +there will be given a nip to those swarms of sins that used to be +committed in such places throughout the town, house, or family, +where such sin-breeding persons used to be.</p> +<p>I speak by experience: I was one of these verminous ones, one +of these great sin-breeders; I infected all the youth of the town +where I was born, with all manner of youthful vanities. The +neighbours counted me so; my practice proved me so: wherefore +Christ Jesus took me first, and taking me first, the contagion +was much allayed all the town over. When God made me sigh, +they would hearken, and enquiringly say, What is the matter with +John? They also gave their various opinions of me: but, as +I said, sin cooled, and failed, as to his full career. When +I went out to seek the bread of life, some of them would follow, +and the rest be put into a muse at home. Yea, almost the +town, at first, at times would go out to hear at the place where +I found good; yea, young and old for a while had some reformation +on them; also some of them, perceiving that God had mercy upon +me, came crying to him for mercy too.</p> +<p>But what need I give you an instance of poor I; I will come to +Manasseh the king. So long as he was a ring-leading sinner, +the great idolater, the chief for devilism, the whole land flowed +with wickedness; for he “made them to sin,” and do +worse than the heathen that dwelt round about them, or that was +cast out from before them: but when God converted him, the whole +land was reformed. Down went the groves, the idols, and +altars of Baal, and up went true religion in much of the power +and purity of it. You will say, The king reformed by +power. I answer, doubtless, and by example too; for people +observe their leaders; as their fathers did, so did they; 2 +Chron. xxxiii. 2.</p> +<p>This, therefore, is another reason why Jesus would have mercy +offered in the first place to the biggest sinners, because that +is the best way, if they receive it, most to weaken the kingdom +of Satan, and to keep it poor and low.</p> +<p>And do you not think now, that if God would but take hold of +the hearts of some of the most notorious in your town, in your +family, or country, that this thing would be verified before your +faces? It would, it would, to the joy of you that are +godly, to the making of hell to sigh, to the great suppressing of +sin, the glory of Christ, and the joy of the angels of God. +And ministers should, therefore, that this work might go on, take +advantages to persuade with the biggest sinners to come into +Christ, according to my text, and their commissions; +“Beginning at Jerusalem.”</p> +<p><i>Fifthly</i>, Jesus Christ would have mercy offered, in the +first place, to the biggest sinners; because such, when +converted, are usually the best helps in the church against +temptations, and fittest for the support of the feeble-minded +there. Hence, usually, you have some such in the first +plantation of churches, or quickly upon it. Churches would +do but sorrily, if Christ Jesus did not put such converts among +them: they are the monuments and mirrors of mercy. The very +sight of such a sinner in God’s house, yea, the very +thought of him, where the sight of him cannot be had, is ofttimes +greatly for the help of the faith of the feeble.</p> +<p>“When the churches (said Paul) that were in Judea, heard +this concerning me, that he which persecuted them in time past, +now preached the faith which once he destroyed, they glorified +God in me;” Gal. i. 20–24.</p> +<p>“Glorified God.” How is that? Why, +they praised him, and took courage to believe the more in the +mercy of God; for that he had had mercy on such a great sinner as +he. They glorified God “in me;” they wondered +that grace should be so rich, as to take hold of such a wretch as +I was; and for my sake believed in Christ the more.</p> +<p>There are two things that great sinners are acquainted with, +when they come to divulge them to the saints, that are a great +relief to their faith.</p> +<p>1. The contests that they usually have with the devil at +their parting with him.</p> +<p>2. Their knowledge of his secrets in his workings.</p> +<p>For the <i>first</i>, The biggest sinners have usually great +contests with the devil at their partings; and this is an help to +saints: for ordinary saints find afterwards what the vile ones +find at first, but when at the opening of hearts, the one finds +himself to be as the other, the one is a comfort to the +other. The lesser sort of sinners find but little of this, +till after they have been some time in profession; but the vile +man meets with his at the beginning. Wherefore he, when the +other is down, is ready to tell that he has met with the same +before; for, I say, he has had it before. Satan is loath to +part with a great sinner. What my true servant (quoth he), +my old servant, wilt thou forsake me now? having so often sold +thyself to me to work wickedness, wilt thou forsake me now? +Thou horrible wretch, dost not know, that thou hast sinned +thyself beyond the reach of grace, and dost think to find mercy +now? Art not thou a murderer, a thief, a harlot, a witch, a +sinner of the greatest size, and dost thou look for mercy +now? Dost thou think that Christ will foul his fingers with +thee?</p> +<p>’Tis enough to make angels blush, saith Satan, to see so +vile a one knock at heaven-gates for mercy, and wilt thou be so +abominably bold to do it? Thus Satan dealt with me, says +the great sinner, when at first I came to Jesus Christ. And +what did you reply? saith the tempted. Why, I granted the +whole charge to be true, says the other. And what, did you +despair, or how? No, saith he, I said, I am Magdalen, I am +Zaccheus, I am the thief, I am the harlot, I am the publican, I +am the prodigal, and one of Christ’s murderers: yea, worse +than any of these; and yet God was so far off from rejecting of +me (as I found afterwards), that there was music and dancing in +his house for me, and for joy that I was come home unto +him. O blessed be God for grace (says the other), for then +I hope there is favour for me. Yea, as I told you, such a +one is a continual spectacle in the church, for every one to +behold God’s grace and wonder by.</p> +<p><i>Secondly</i>, And as for the secrets of Satan, such as are +suggestions to question the being of God, the truth of his word, +and to be annoyed with devilish blasphemies; none more acquainted +with these than the biggest sinners at their conversion; +wherefore thus also they are prepared to be helps in the church +to relieve and comfort the other.</p> +<p>I might also here tell you of the contests and battles that +such are engaged in, wherein they find the besettings of Satan, +above any other of the saints. At which times Satan +assaults the soul with darkness, fears, frightful thoughts of +apparitions; now they sweat, pant, cry out, and struggle for +life.</p> +<p>The angels now come down to behold the sight, and rejoice to +see a bit of dust and ashes to overcome principalities and +powers, and might, and dominions. But, as I said when these +come a little to be settled, they are prepared for helping +others, and are great comforts unto them. Their great sins +give great encouragement to the devil to assault them; and by +these temptations Christ takes advantage to make them the more +helpful to the churches.</p> +<p>The biggest sinner, when he is converted, and comes into the +church, says to them all, by his very coming in, Behold me, all +you that are men and women of a low and timorous spirit, you +whose hearts are narrow, for that you never had the advantage to +know, because your sins are few, the largeness of the grace of +God. Behold, I say, in me, the exceeding riches of his +grace! I am a pattern set forth before your faces, on whom +you may look and take heart. This, I say, the great sinner +can say, to the exceeding comfort of all the rest.</p> +<p>Wherefore, as I have hinted before, when God intends to stock +a place with saints, and to make that place excellently to +flourish with the riches of his grace, he usually begins with the +conversion of some of the most notorious thereabouts, and lays +them as an example to allure others, and to build up when they +are converted.</p> +<p>It was Paul that must go to the Gentiles, because Paul was the +most outrageous of all the apostles, in the time of his +unregeneracy. Yea, Peter must be he, that after his +horrible fall, was thought fittest, when recovered again, to +comfort and strengthen his brethren. See Luke xxii. 31, +32.</p> +<p>Some must be pillars in God’s house; and if they be +pillars of cedar, they must stand while they are stout and sturdy +sticks in the forest, before they are cut down, and planted or +placed there.</p> +<p>No man, when he buildeth his house, makes the principal parts +thereof of weak or feeble timber; for how could such bear up the +rest? but of great and able wood. Christ Jesus also goeth +this way to work; he makes of the biggest sinners bearers and +supporters to the rest. This then, may serve for another +reason, why Jesus Christ gives out in commandment, that mercy +should, in the first place, be offered to the biggest sinners: +because such, when converted, are usually the best helps in the +church against temptations, and fittest for the support of the +feeble-minded there.</p> +<p><i>Sixthly</i>, Another reason why Jesus Christ would have +mercy offered in the first place to the biggest sinners, is, +because they, when converted, are apt to love him most.</p> +<p>This agrees both with Scripture and reason. Scripture +says so: “To whom much is forgiven, the same loveth +much. To whom little is forgiven, the same loveth +little;” Luke vii. 47. Reason says so: for as it +would be the unreasonablest thing in the world to render hatred +for love, and contempt for forgiveness; so it 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 drachm of it, when it reaches to +forgiveness, is great above all the world; but comparatively, +there are greater extensions of the love of Christ to one than to +another. He that has most sin, if forgiven, is partaker of +the greatest love, of the greatest forgiveness.</p> +<p>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; Titus ii. 11, 12; Rom. xi. 1.</p> +<p>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 into the +land of Israel to take him, had so much influence upon their +minds, though 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 vi. 19–23.</p> +<p>But to forbear to illustrate till anon. One reason why +Christ Jesus shews mercy to sinners, is, that he might obtain +their love, that he may remove their base affections from 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 it 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. xv. He it was that +persecuted the church of God, and wasted it; Gal. i. 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 +xxvi. 11.</p> +<p>This raving bedlam, that once was so, is he that now says, I +laboured more than them all, more for Christ than them all.</p> +<p>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! It was such +grace to save me! It was such marvellous 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 riches 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.</p> +<p>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 were not imposed upon +me. I went to the high-priest and desired them of him; Acts +ix. 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 Damascus, I stunk so +horribly like a blood-sucker, that I became a terror to all +thereabout. Yea, Ananias (good man) made intercession to my +Lord against me; yet he would have mercy upon me, yea, joined +mercy to mercy, until he had made me a monument of grace! +He made a saint of me, and persuaded me that my transgressions +were forgiven me.</p> +<p>When I began to preach, those that heard me were amazed, and +said, “Is not this he that destroyed them that called on +this name in Jerusalem, and came hither for that intent, that he +might bring them bound to the high-priest?” Hell doth +know that I was a sinner; heaven doth know that I was a sinner; +the world also knows that I was a sinner, a sinner of the +greatest size; but I obtained mercy; 1 Tim i. 15, 16.</p> +<p>Shall not this lay obligation 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 bestowed upon me?</p> +<p>Ay, Paul! this is something; thou speakest like a man, like a +man affected, and carried away with the love and grace 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, so much love in them all.</p> +<p>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 +looked 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 +world’s end, and find none. But, as I said, 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.</p> +<p>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.</p> +<p>I will tell you a story that I have read 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 wanton creature; Martha did seldom miss good +sermons and 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 Mary would make her excuse, or reject her with +disdain for her zeal and preciseness in religion.</p> +<p>After Martha had waited long, tried many ways to bring her +sister to good, and all 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.”</p> +<p>Now, what does Mary, after a little pause, but goes up into +her chamber, and with her pins and her clouts, decks up herself +as fine as her fingers could make her.</p> +<p>This done, away she goes, not with her sister Martha, but as +much unobserved as she could, to the sermon, or rather to see the +preacher.</p> +<p>The hour and preacher being come, and she having observed +whereabout the preacher would stand, goes and sets herself 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 glimpse of his person pleased her. Well, Jesus +addresseth himself to his sermon, and she looks earnestly on +him.</p> +<p>Now, at that time, saith my author, Jesus preached about the +lost sheep, the lost groat, 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 of it. But when he came to the +application, and shewed, that by the lost sheep was meant a great +sinner; by the shepherd’s 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 ran +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.</p> +<p>Sermon being done, up she gets, and away she goes, and withal +inquired 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 herself 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 sat 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 hair of +her head. She also kissed his feet with her lips, and +anointed them with ointment. 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 +begun 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 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 suppose that 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 entered 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 oil thou didst not +anoint, but this woman hath anointed my feet with ointment. +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;” Luke vii. 36–50.</p> +<p>Thus you have the story. If I come short in any +circumstance, I beg pardon of those that can correct me. It +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.</p> +<p>Alas! Christ Jesus has but little thanks for the saving +of little sinners. “To whom little is forgiven, the +same loveth 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 were wetted with the tears of +contrition and repentance, nor ever sweetened with the great +sinner’s box of ointment. 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 shewn, 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.</p> +<p>Wherefore his way is ofttimes to step out of the way, to +Jericho, to Samaria, to the country of the Gadarenes, to the +coasts of Tyre and Sidon, and also to Mount Calvary, that he may +lay hold of such kind of sinners as will love him to his liking; +Luke xix. 1–11; John iv. 3–11; Mark v. 1–21; +Matt. xv. 21–29; Luke xxiii. 33–44.</p> +<p>But thus much for the sixth reason, why Christ Jesus would +have mercy offered in the first place to the biggest sinners, to +wit, because such sinners, when converted, are apt to love him +most. The Jerusalem sinners were they that outstripped, +when they were converted, in some things, all the churches of the +Gentiles. “They were of one heart, and of one soul, +neither said any of them, that aught of the things that they +possessed was their own.” “Neither was there +any among them that lacked: for as many as were possessors of +lands or houses sold them, and brought the price of the things +that were sold, and laid them down at the apostles’ +feet,” &c.; Acts iv. 32–35. Now, shew me +such another pattern if you can. But why did these do +thus? Oh! they were Jerusalem sinners. These were the +men that but a little before had killed the Prince of Life; and +those to whom he did, that notwithstanding, send the first offer +of grace and mercy. And the sense of this took them up +betwixt the earth and the heaven, and carried them on in such +ways and methods as could never be trodden by any since. +They talk of the church of Rome, and set her in her primitive +state, as a pattern and mother of churches; when the truth is, +they were the Jerusalem sinners, when converts, that out-did all +the churches that ever were.</p> +<p><i>Seventhly</i>, Christ Jesus would have mercy offered, in +the first place, to the biggest sinners; because grace when it is +received by such, finds matter to kindle upon more freely than it +finds in other sinners. Great sinners are like the dry +wood, or like great candles, which burn best and shine with +biggest light. I lay not this down, as I did those reasons +before, to shew, that when great sinners are converted, they will +be encouragement to others, though that is true; but to shew that +Christ has a delight to see grace, the grace we receive, to +shine. We love to see things that bear a good gloss; yea, +we choose to buy such kind of matter to work upon, as will, if +wrought up to what we intend, cast that lustre that we +desire.</p> +<p>Candles that burn not bright, we like not: wood that is green +will rather smother, and sputter, and smoke, and crack, and +flounce, than cast a brave light and a pleasant heat: wherefore +great folks care not much, not so much for such kind of things, +as for them that will better answer their ends.</p> +<p>Hence Christ desires the biggest sinner; in him there is +matter to work by, to wit, a great deal of sin; for as by the +tallow of the candle, the fire takes occasion to burn the +brighter; so by the sin of the soul, grace takes occasion to +shine the clearer. Little candles shine but little, for +there wanteth matter for the fire to work upon; but in the great +sinner, here is more matter for grace to work by. Faith +shines, when it worketh towards Christ, through the sides of many +and great transgressors, and so does love, for that much is +forgiven. And what matter can be found in the soul for +humility to work by so well, as by a sight that I have been and +am an abominable sinner? And the same is to be said of +patience, meekness, gentleness, self-denial, or of any other +grace. Grace takes occasion by the vileness of the man to +shine the more; even as by the ruggedness of a very strong +distemper or disease, the virtue of the medicine is best made +manifest. Where sin abounds, grace much more abounds; Rom. +v. 20. A black string makes the neck look whiter; great +sins make grace burn clear. Some say, when grace and a good +nature meet together, they do make shining Christians: but I say, +when grace and a great sinner meet, and when grace shall subdue +that great sinner to itself, and shall operate after its kind in +the soul of that great sinner, then we have a shining Christian; +witness all those of whom mention was made before.</p> +<p>Abraham was among the idolaters when in the land of Assyria, +and served idols with his kindred on the other side of the flood; +Jos. xxiv. 2; Gen. xi. 31. But who, when called, was there +in the world, in whom grace shone so bright as in him?</p> +<p>The Thessalonians were idolaters before the word of God came +to them; but when they had received it, they became examples to +all that did believe in Macedonia and Achaia; 1 Thess. i. +6–10.</p> +<p>God the Father, and Jesus Christ his Son, are for having +things seen, for having the word of life held forth. They +light not a candle that it might be put under a bushel, or under +a bed, but on a candlestick, that all that come in may see the +light; Matt. v. 15; Mark iv. 21; Luke viii. 16; chap. xi. 33.</p> +<p>And, I say, as I said before, in whom is light like so to +shine, as in the souls of great sinners?</p> +<p>When the Jewish Pharisees dallied with the gospel, Christ +threatened to take it from them, and to give it to the barbarous +heathens and idolaters. Why so? For they, saith he, +will bring forth the fruits thereof in their season: +“Therefore say I unto you, The kingdom of God shall be +taken from you, and given to a nation bringing forth the fruits +thereof;” Matt. xxi. 41–43.</p> +<p>I have often marvelled at our youth, and said in my heart, +What should be the reason that they should be so generally at +this day debauched as they are? For they are now profane to +amazement; and sometimes I have thought one thing, and sometimes +another; that is, why God should suffer it so to be. At +last I have thought of this: How if the God, whose ways are past +finding out, should suffer it so to be now, that he might make of +some of them the more glorious saints hereafter. I know sin +is of the devil, but it cannot work in the world without +permission: and if it happens to be as I have thought, it will +not be the first time that God the Lord hath caught Satan in his +own design. For my part, I believe that the time is at +hand, that we shall see better saints in the world than has been +seen in it this many a day. And this vileness, that at +present does so much swallow up our youth, is one cause of my +thinking so: for out of them, for from among them, when God sets +to his hand, as of old, you shall see what penitent ones, what +trembling ones, and what admirers of grace, will be found to +profess the gospel to the glory of God by Christ.</p> +<p>Alas! we are a company of worn-out Christians, our moon is in +the wane; we are much more black than white, more dark than +light; we shine but a little; grace in the most of us is +decayed. But I say, when they of these debauched ones that +are to be saved shall be brought in, when these that look more +like devils than men shall be converted to Christ (and I believe +several of them will), then will Christ be exalted, grace adored, +the word prized, Zion’s path better trodden, and men in the +pursuit of their own salvation, to the amazement of them that are +left behind.</p> +<p>Just before Christ came into the flesh, the world was +degenerated as it is now: the generality of the men in Jerusalem, +were become either high and famous for hypocrisy, or filthy base +in their lives. The devil also was broke loose in a 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 of God might be made manifest in them, and +that the Son of God might be glorified thereby, John ix. 2, 3; +chap. xi. 4.</p> +<p>Now if these devils and diseases, as they possessed men then, +were to make way and work for an approaching Christ in person, +and for the declaring of his power, why may we not think that +now, even now also, he is ready to come by his Spirit in the +gospel to heal many of the debaucheries of our age? I +cannot believe that grace will take them all, 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 virtue! 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 be as the +stones of a crown, lifted up as an ensign upon his land;” +Zech. ix. 16. But who are these? Even idolatrous +Ephraim, and backsliding Judah; ver. 13.</p> +<p>I know there is ground 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 +captives. 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 threateneth 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.</p> +<p>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 Jerusalem.”</p> +<p><i>Eighthly</i>, 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 left behind will be at the +judgment the more left without excuse.</p> +<p>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; it is +the savour of life unto life to those that receive it, but of +death unto death to them that refuse it; 2 Cor. ii. 15, 16. +But this is not all; the tender of grace to the biggest sinners +in the first place, will not only leave the rest, or those that +refuse it, in a deplorable condition, but will also stop their +mouths, and cut off all pretence to excuse at that day. +“If I had not come and spoken unto them,” saith +Christ, “they had not had sin; but now they have no cloak +for their sin,” for their sin of persevering in +impenitence; Job xv. 22.</p> +<p>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; Luke xxiii. 34.</p> +<p>Now, since this is so, what can the condemned at the judgment +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 salvation +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 compassion 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 book a flat 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 were, when they +were in the world, to the full as bad as you.</p> +<p>Now, this will kill all plea or excuse, why they should 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 yourselves 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;” Luke xiii. 28, 29. Out of which company it is +easy to pick such as sometimes were as bad people as any that now +breathe 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?</p> +<p>But if the world will not stifle and gag them up (I speak now +for amplification’s sake), the view of those who are saved +shall.</p> +<p>There comes an incestuous person to the bar, and pleads, That +the bigness of his sins was a bar to his receiving the +promise. But will not his mouth be stopped as to that, when +Lot and the incestuous Corinthian shall be set before him; Gen. +xix. 33–37; 1 Cor. v. 1, 2.</p> +<p>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 +saints 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. 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.</p> +<p>These things, I say, shall then be confuted: he comes with ten +thousand of his saints to confute them, and to stop their mouths +from making objections against their own eternal damnation.</p> +<p>Here is Adam, the destroyer of the world; here is Lot, that +lay with both his daughters; here is Abraham, that was sometime +an idolater, and Jacob, that was a supplanter, and Reuben, that +lay with his father’s concubine, and Judah that lay with +his daughter-in-law, and Levi and Simeon that wickedly slew thee +Shechemites, and Aaron that great backslider, and Manassah that +man of blood and that made an idol to be worshipped, and that +proclaimed a religious feast unto it. Here is also Rachab +the harlot, and Bathsheba that bare a bastard to David. +Here is Solomon a witch. Time would fail me to tell you of +the woman of Canaan’s daughter, Magdalen, of Matthew the +publican, and of Gideon and Sampson, and many thousands more.</p> +<p>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?</p> +<p>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 ever that Son of God for their salvation, who died +for them upon the tree; admiring that ever it should come into +their hearts once to think of coming to God by Christ; but above +all, blessing God for granting of them light to see those +encouragements in his testament; without which, without doubt, +they had been daunted and sunk down under guilt of sin and +despair, as their fellow-sinners have done.</p> +<p>But now they also are witnesses for God, and for his grace +against an unbelieving 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.</p> +<p>But will it not, think you, strangely put to silence all such +thoughts, and words, and reasonings of the ungodly before the bar +of God? Doubtless it will; yea and will send them away from +his presence also, with the greatest guilt that possibly can +fasten upon the consciences of men.</p> +<p>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 myself to everlasting +ruin. It 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.</p> +<p>Wretch 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 +blessed footstool 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 myself 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. i. 5.</p> +<p>It 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 x. +8–12.</p> +<p>This reason, therefore, standeth fast; namely, that Christ, by +offering mercy in the first place to the biggest sinner 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 the greatness of their sins) why they came not to +him.</p> +<p>I have often thought of the day of judgment, 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 punishment;” +Matt. xxv. 46.</p> +<p>Only this will tear them, that they have missed of mercy and +glory, and obtained everlasting damnation through their unbelief; +but it will tear but themselves, 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 +sort of propriety in; for forsaking their own mercy.</p> +<p>And thus much for the reasons. I will conclude with a +word of application.</p> +<h2>THE APPLICATION.</h2> +<p><i>First</i>, 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 died 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 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 died 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 shews his heart to purpose, as also the +heart of God his Father, who sent him to do thus.</p> +<p>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 rigid legal conditions; supposing that +it is rude, and an intrenching upon his majesty, to come +ourselves, 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 loath 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? Yea, 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 +first place offered to the biggest sinners: and if this doth not +shew the heart of the Father and the Son to be infinitely free in +bestowing forgiveness of sins, I confess myself mistaken.</p> +<p>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 limited 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.</p> +<p>It is true, he saith, that repentance and remission of sins +must go together, but yet remission is sent to the chief, the +Jerusalem sinner; nor doth repentance lessen at all the Jerusalem +sinner’s 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 sinner’s course, and +makes him willing to be saved freely by grace; and for time to +come to be governed by that blessed word that has brought the +tidings of good things to him.</p> +<p>Besides, no man shews 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 pursue his own +damnation further.</p> +<p>Learn then to judge of the largeness of God’s heart, and +of the heart of his Son Jesus Christ, by the word; judge not +thereof by feeling, nor by the reports of thy conscience; +conscience is oftentimes here befooled and made to go quite +beside the word. It 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; Psalm xxxi. 22; 1 Sam. xxvii. 1.</p> +<p>The word had told him another thing; namely, that he should be +king in his stead. Our text says also, that Jesus Christ +bids preachers, in their preaching repentance and remission of +sins, begin first at Jerusalem, thereby declaring most truly the +infinite largeness of the merciful heart of God and his Son, to +the sinful children of men.</p> +<p>Judge thou, I say, therefore, of the goodness of the heart of +God and his Son, by this text, and by others of the same import; +so shalt thou not dishonour the grace of God, nor needlessly +fright thyself, nor give away thy faith, nor gratify the devil, +nor lose the benefit of his word. I speak now to weak +believers.</p> +<p><i>Secondly</i>, Would Jesus Christ have mercy offered in the +first place to the biggest sinners, to the Jerusalem sinners? +then, by this also, you must learn to judge of the sufficiency of +the merits of Christ; not that the merits of Christ can be +comprehended, for that they are beyond the conceptions of the +whole world, being called the unsearchable riches of Christ; but +yet they may be apprehended to a considerable degree. Now, +the way to apprehend them most, is, to consider what offers, +after his resurrection, he makes of his grace to sinners; for to +be sure he will not offer beyond the virtue of his merits; +because, as grace is the cause of his merits, so his merits are +the basis and bounds upon and by which his grace stands good, and +is let out to sinners.</p> +<p>Doth he then command that his mercy should be offered in the +first place to the biggest sinners? It declares, that there +is sufficiency in his blood to save the biggest sinners. +The blood of Jesus Christ cleanseth from all sin. And +again, “Be it known unto you therefore, men and brethren, +that through this man (this man’s merits) is preached unto +you the forgiveness of sins: and by him all that believe are +justified from all things, from which ye could not be justified +by the law of Moses;” Acts xiii. 38.</p> +<p>Observe then thy rule to make judgment of the sufficiency of +the blessed merits of thy Saviour. If he had not been able +to have reconciled the biggest sinners to his Father by his +blood, he would not have sent to them, have sent to them in the +first place, the doctrine of remission of sins; for remission of +sins is through faith in his blood. We are justified freely +by the grace of God, through the redemption that is in the blood +of Christ. Upon the square, as I may call it, of the +worthiness of the blood of Christ, grace acts, and offers +forgiveness of sin to men; Eph. i. 7; chap. ii. 13, 14; Col. i. +20–22.</p> +<p>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 thee end. Also it is a +disparagement to a man that seeks his own glory in what he +undertakes, to do that for a sport, which he cannot continue and +hold out in. This is our Lord’s own argument, +“He began to build,” saith he, “but was not +able to finish;” Luke xiv. 28.</p> +<p>Shouldst thou hear a man say, I am resolved to be kind to the +poor, and should begin with giving handfuls of guineas, you would +conclude, that either he is wonderful rich, or must straiten his +hand, or will soon be at the bottom of his riches. Why, +this is the case: Christ, at his resurrection, gave it out that +he would be good to the world; and first sends to the biggest +sinners, with an intent to have mercy on them. Now, the +biggest sinners cannot be saved but by abundance of grace; it is +not a little that will save great sinners; Rom. v. 17. And +I say again, since the Lord Jesus mounts thus high at the first, +and sends to the Jerusalem sinners, that they may come first to +partake of his mercy, it follows, that either he has unsearchable +riches of grace and worth in himself, or else he must straiten +his hand, or his grace and merits will be spent before the world +is at an end. But let it be believed, as surely as spoken, +he is still as full as ever. He is not a jot the poorer for +all the 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 before, since his grace is extended according to +the worth of his merits, I conclude, that there is the same +virtue in his merits to save now, as there was at the very +beginning.</p> +<p>Oh! the riches of the grace of Christ! Oh! the riches of +the blood of Christ!</p> +<p><i>Thirdly</i>, Would Jesus Christ have mercy offered in the +first place to the biggest sinners, then here is encouragement +for you that think, for wicked hearts and lives, you have not +your fellows in the world, yet to come to him.</p> +<p>There is a people that therefore fear lest they should be +rejected of Jesus Christ, because of the greatness of their sins; +when, as you see here, such are sent to, sent to by Jesus Christ +to come to him for mercy, “Begin at Jerusalem.” +Never did one thing answer another more fitly in this world, than +this text fitteth such kind of sinners. As face answereth +face in a glass, so this text answereth the necessities of such +sinners. What can a man say more, but that he stands in the +rank of the biggest sinners? let him stretch himself whither he +can, and think of himself to the utmost, he can but conclude +himself to be one of the biggest sinners. And what +then? Why the text meets him in the very face, and saith, +Christ offereth mercy to the biggest sinners, to the very +Jerusalem sinners. What more can be objected? Nay, he +doth not only offer to such his mercy, but to them it is +commanded to be offered in the first place; “Begin at +Jerusalem.” Preach repentance and remission of sins +among all nations. “Begin at Jerusalem.” +Is not here encouragement for those that think, for wicked hearts +and lives, they have not their fellows in the world?</p> +<p><i>Object</i>. But I have a heart as hard as a rock.</p> +<p><i>Answ</i>. Well, but this doth but prove thee a bigger +sinner.</p> +<p><i>Object</i>. But my heart continually frets against +the Lord.</p> +<p><i>Answ</i>. Well, this doth but prove thee a bigger +sinner.</p> +<p><i>Object</i>. But I have been desperate in sinful +courses.</p> +<p><i>Answ</i>. Well, stand thou with the number of the +biggest sinners.</p> +<p><i>Object</i>. But my grey head is found in the way of +wickedness.</p> +<p><i>Answ</i>. Well, thou art in the rank of the biggest +sinners.</p> +<p><i>Object</i>. But I have not only a base heart, but I +have lived a debauched life.</p> +<p><i>Answ</i>. Stand thou also among those that are called +the biggest sinners. And what then? Why the text +swoops you all; you cannot object yourselves beyond the +text. It has a particular message to the biggest +sinners. I say, it swoops you all.</p> +<p><i>Object</i>. But I am a reprobate.</p> +<p><i>Answ</i>. Now thou talkest like a fool, and of that +thou understandest not: no sin, but the sin of final impenitence, +can prove a man a reprobate; and I am sure thou hast not arrived +as yet unto that; therefore thou understandest not what thou +sayest, and makest groundless conclusions against thyself. +Say thou art a sinner, and I will hold with thee; say thou art a +great sinner, and I will say so too; yea, say thou art one of the +biggest sinners, and spare not; for the text yet is beyond thee, +is yet betwixt he 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 heineousness, as thou art +incapable of committing beyond them; unless now, after thou hast +received conviction that the Lord Jesus is the only Saviour of +the world, thou shouldst wickedly and despitefully turn thyself +from him, and conclude he is not to be trusted to for life, and +so crucify him for a cheat afresh. This, I must confess, +will bring a man under the black rod, and set him in danger of +eternal damnation; Heb. vi. 6: chap. x. 29. This is +trampling under foot the Son of God, and counting his blood an +unholy thing. This did they of Jerusalem; but they did it +ignorantly in unbelief; and so were yet capable of mercy: but to +do this against professed light, and to stand to it, puts a man +beyond the text indeed; Acts iii. 14–17; 1 Tim. i. 13.</p> +<p>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, it is not fit that he should live. +Perhaps thou wilt object, That thyself hast a thousand times +preferred a stinking lust before him: I answer, Be it so; it is +but what is common to men to do; nor doth the Lord Jesus make +such a foolish life a bar to thee, to forbid thy coming to him, +or a bond to his grace, that it might be kept from thee; but +admits of thy repentance, and offereth himself unto thee freely, +as thou standest among the Jerusalem sinners.</p> +<p>Take therefore encouragement, man, mercy is, by the text, held +forth to the biggest sinners; yea, put thyself into the number of +the worst, by reckoning that thou mayst be one of the first, and +mayst not be put off till the biggest sinners are served; for the +biggest sinners are first invited; consequently, if they come, +they are like to be the first that shall be served. It was +so with Jerusalem; Jerusalem sinners were they that were first +invited, and those of them that came first (and there came three +thousand of them the first day they were invited; how many came +afterwards none can tell), they were first served.</p> +<p>Put in thy name, man, among the biggest, lest thou art made to +wait till they are served. You have some men that think +themselves very cunning, because they put up their names in their +prayers among them that feign it, saying, God, I thank thee I am +not so bad as the worst. But believe it, if they be saved +at all, they shall be saved in the last place. The first in +their own eyes shall be served last; and the last or worst shall +be first. The text insinuates it, “Begin at +Jerusalem;” and reason backs it, for they have most +need. Behold ye, therefore, how God’s ways are above +ours; we are for serving the worst last, God is for serving the +worst first. The man at the pool, that to my thinking was +longest in his disease, and most helpless as to his cure, was +first healed; yea, he only was healed; for we read that Christ +healed him, but we read not then that he healed one more +there! John v. 1–10.</p> +<p>Wherefore, if thou wouldst soonest be served, put in thy name +among the very worst of sinners. Say, when thou art upon +thy knees, Lord, here is a Jerusalem sinner! a sinner of the +biggest size! one whose burden is of the greatest bulk and +heaviest weight! one that cannot stand long without sinking into +hell, without thy supporting hand! “Be not thou far +from me, O Lord! O my strength, haste thou to help +me!”</p> +<p>I say, put in thy name with Magdalen, with Manasseh, that thou +mayst fare as the Magdalen and the Manasseh sinners do. The +man in the gospel made the desperate condition of his child an +argument with Christ to haste his cure: “Sir, come +down,” saith he, “ere my child die;” John iv. +49, and Christ regarded his haste, saying, “Go thy way; thy +son liveth;” ver. 50. Haste requires haste. +David was for speed; “Deliver me speedily;” +“Hear me speedily;” “Answer me speedily;” +Psalm xxxi. 2; lxix. 17; cii. 2. But why speedily? I +am in “the net;” “I am in trouble;” +“My days are consumed like smoke;” Psalm xxxi. 4; +lxix. 17; cii. 3. Deep calleth unto deep, necessity calls +for help; great necessity for present help.</p> +<p>Wherefore, I say, be ruled by me in this matter; feign not +thyself another man, if thou hast been a filthy sinner, but go in +thy colours to Jesus Christ, and put thyself among the most vile, +and let him alone to put thee among the children; Jer. iii. +19. Confess all that thou knowest of thyself; I know thou +wilt find it hard work to do thus; especially if thy mind be +legal; but do it, lest thou stay and be deferred with the little +sinners, until the great ones have had their alms. What do +you think David intended when he said, his wounds stunk and were +corrupted, but to hasten God to have mercy upon him, and not to +defer his cure? “Lord,” says he, “I am +troubled; I am bowed down greatly; I go mourning all the day +long.” “I am feeble and sore broken, by reason +of the disquietness of my heart;” Psalm xxxviii. +3–8.</p> +<p>David knew what he did by all this; he knew that his making +the worst of his case, was the way to speedy help, and that a +feigning and dissembling the matter with God, was the next way to +a demur as to his forgiveness.</p> +<p>I have one thing more to offer for thy encouragement, who +deemest thyself one of the biggest sinners; and that is, thou art +as it were called by thy name, in the first place, to come in for +mercy. Thou man of Jerusalem, hearken to thy call; men do +so in courts of judicature, and presently cry out, Here, Sir; and +then they shoulder and crowd, and say, Pray give way, I am called +into the court. Why, this thy case, thou great, thou +Jerusalem sinner; be of good cheer, he calleth thee; Mark x. +46–49. Why sitttest thou still? arise: why standest +thou still? come man, thy call should give thee authority to +come. “Begin at Jerusalem,” is thy call and +authority to come; wherefore up and shoulder it, man; say, Stand +away, devil, Christ calls me; stand away unbelief, Christ calls +me; stand away all ye my discouraging apprehensions, for my +Saviour calls me to him to receive of his mercy. Men will +do thus, as I said, in courts below; and why shouldst not thou +approach thus to the court above? The Jerusalem sinner is +first in thought, first in commission, first in the record of +names; and therefore should give attendance with expectation, +that he is first to receive mercy of God.</p> +<p>Is not this an encouragement to the biggest sinners to make +their application to Christ for mercy? “Come unto me all ye +that labour and are heavy laden,” doth also confirm this +thing; that is, that the biggest sinner, and he that has the +biggest burden, is he who is first invited. Christ pointeth +over the heads of thousands, as he sits on the throne of grace, +directly to such a man; and says, Bring in hither the maimed, the +halt, and the blind; let the Jerusalem sinner that stands there +behind come to me. Wherefore, since Christ says, Come, to +thee, let thee angels make a lane, and let all men give place, +that the Jerusalem sinner may come to Jesus Christ for mercy.</p> +<p><i>Fourthly</i>, Would Jesus Christ have mercy offered, in the +first place, to the biggest sinners? Then come thou profane +wretch, and let me a little enter into an argument with +thee. Why wilt thou not come to Jesus Christ, since thou +art a Jerusalem sinner? How canst thou find in thy heart to +set thyself against grace, against such grace as offereth mercy +to thee? What spirit possesseth thee, and holds thee back +from a sincere closure with thy Saviour? Behold God +groaningly complains of thee, saying, “But Israel would +none of me.” “When I called, none did +answer;” Psl. lxxxi. 11; Isa. lxvi. 4.</p> +<p>Shall God enter this complaint against thee? Why dost +thou put him off? Why dost thou stop thine ear? Canst +thou defend thyself? When thou art called to an account for +thy neglects of so great salvation, what canst thou answer? or +doest thou think thou shalt escape the judgment? Heb. ii. +3.</p> +<p>No more such Christs! There will be no more such +Christs, sinner! Oh, put not the day, the day of grace, +away from thee! if it be once gone, it will never come again, +sinner.</p> +<p>But what is it that has got thy heart, and that keeps it from +thy Saviour? “Who in the heaven can be compared unto +the Lord? who among the sons of the mighty can be likened unto +the Lord?” Psl. lxxxix. 6. Hast thou, thinkest +thou, found anything so good as Jesus Christ?</p> +<p>Is there any among thy sins, thy companions, and foolish +delights, that like Christ can help thee in the day of thy +distress? Behold, the greatness of thy sins cannot hinder; +let not the stubbornness of thy heart hinder thee, sinner.</p> +<p><i>Object</i>. But I am ashamed.</p> +<p><i>Answ</i>. Oh! Do not be ashamed to be saved, +sinner.</p> +<p><i>Object</i>. But my old companions will mock me.</p> +<p><i>Answ</i>. Oh! Do not be mocked out of eternal +life, sinner.</p> +<p>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 xix. 41, 42. Shall Christ weep to +see thy soul going on to destruction, and wilt thou sport thyself +in that way? Yea, shall Christ, that can be eternally happy +without thee, be more afflicted at the thoughts of the loss of +thy soul, than thyself, who art certainly eternally miserable if +thou neglectest to come to him.</p> +<p>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.</p> +<p>Hast thou not reason? Canst thou not so much as once +soberly think of thy dying hour, or of whither thy sinful life +will drive thee then? Hast thou no conscience? or having +one, is it rocked so fast asleep by sin, or made so weary with an +unsuccessful calling upon thee, that it is laid down, and cares +for thee no more? Poor man! thy state is to be +lamented. Hast no judgment? Art not able to conclude, +that to be saved is better than to burn in hell? and that eternal +life, with God’s favour, is better than a temporal life in +God’s displeasure? Hast no affection but what is +brutish? what, none at all? no affection for the God that made +thee? what! none for his loving Son that has shewed his love, and +died for thee? Is not heaven worth thy affection? O +poor man! which is strongest thinkest thou, God or thee? If +thou art not able to overcome him, thou art a fool for standing +out against him; Matt. v. 25, 26. “It is a fearful +thing to fall into the hands of the living God.” He +will gripe hard; his fist is stronger than a lion’s paw; +take heed of him, he will be angry if you despise his Son; and +will you stand guilty in your trespasses, when he offereth you +his grace and favour? Exod. xxxiv. 6, 7; Heb. x. +29–31.</p> +<p>Now we come to the text, “Beginning at +Jerusalem.” This text, though it be now one of the +brightest stars that shineth in the Bible, because there is in +it, as full, if not the fullest offer of grace that can be +imagined, to the sons of men; yet to them that shall perish from +under this word, even this text will be to such, one of the +hottest coals in hell.</p> +<p>This text, therefore, will save thee or sink thee: there is no +shifting of it: if it saves thee, it will set thee high; if it +sinks thee, it will set thee low.</p> +<p>But, I say, why so unconcerned? Hast no soul? or dost +think thou mayst lose thy soul, and save thyself? Is it not +pity, had it otherwise been the will of God, that ever thou wast +made a man, for that thou settest so little by thy soul?</p> +<p>Sinner, take the invitation; thou art called upon to come to +Christ: nor art thou called upon but by order from the Son of God +though thou shouldst happen to come of the biggest sinners; for +he has bid us offer mercy, as to all the world in general, so, in +the first place, to the sinners of Jerusalem, or to the biggest +sinners.</p> +<p><i>Fifthly</i>, Would Jesus Christ have mercy offered in thee +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.</p> +<p>I now speak to them that despair.</p> +<p>There are four sorts of despair. There is the despair of +devils; there is the despair of souls in hell; there is the +despair that is grounded upon men’s deficiency; and there +is the despair that they are perplexed with that are willing to +be saved, but are too strongly borne down with the burthen of +their sins.</p> +<p>The despair of devils, the damned’s despair, and that +despair that a man has of attaining of life because of his own +deficiency, are all unreasonable. Why should not devils and +damned souls despair? yea, why should not man despair of getting +to heaven by his own abilities? I therefore am concerned +only with the fourth sort of despair, to wit, with the despair of +those that would be saved, but are too strongly borne down with +the burden of their sins.</p> +<p>I say, therefore, to thee that art thus, And why +despair? Thy despair, if it were 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.</p> +<p>But for the first, thou art yet in the land of the living; and +for the second, thou hast ground to believe the quite contrary; +Christ is able to save to the uttermost them that come to God by +him; and if he were not willing, he would not have commanded that +mercy, in the first place, should be offered to the biggest +sinners. Besides, he hath said, “And let him that is +athirst come, and whosoever will, let him take the water of life +freely;” that is, with all my heart. What ground now +is here for despair? If thou sayst, 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. xi. 28. What ground then to despair? Verily +none at all. Thy despair then is a thing unreasonable and +without footing in the word.</p> +<p>But I have no experience of God’s love; God hath given +me no comfort, or ground of hope, though I have waited upon him +for it many a day.</p> +<p>Thou hast experience of God’s love, for that he has +opened thine eyes to see thy sins: and for that he has given thee +desires to be saved by Jesus Christ. For by thy sense of +sin thou art made to see thy poverty of spirit, and that has laid +thee under a sure ground to hope that heaven shall be thine +hereafter.</p> +<p>Also thy desires to be saved by Christ, has put thee under +another promise, so there is two to hold thee up in them, though +thy present burden be never so heavy, Matt. v. 3, 6. As for +what thou sayst, as to God’s silence to thee, perhaps he +has spoken to thee once or twice already, but thou hast not +perceived it; Job xxxiii. 14, 15.</p> +<p>However, thou hast Christ crucified, set forth before thine +eyes in the Bible, and an invitation to come unto him, though +thou be a Jerusalem sinner, though thou be the biggest sinner; +and so no ground to despair. What, if God will be silent to +thee, is that ground of despair? Not at all, so long as +there is a promise in the Bible that God will in no wise cast +away the coming sinner, and so long as he invites the Jerusalem +sinner to come unto him John vi. 37.</p> +<p>Build not therefore despair upon these things; they are no +sufficient foundations for it, such plenty of promises being in +the Bible, and such a discovery of his mercy to great sinners of +old; especially since we have withal a clause in the commission +given to ministers to preach, that they should begin with the +Jerusalem sinners in their offering of mercy to the world.</p> +<p>Besides, God says, They that wait upon the Lord shall renew +their strength, they shall mount up with wings like eagles; but +perhaps it may be long first. “I waited long,” +saith David, “and did seek the Lord;” and at length +his cry was heard: wherefore he bids his soul wait on God, and +says, For it is good so to do before thy saints; Psalm xl. 1; +lxii. 5; lii. 9.</p> +<p>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 despair, +so long as thou livest in this world. It 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. v. 18–20.</p> +<p>Thou scrupulous fool, where canst thou find that God was ever +false to his promise, or that he ever deceived the soul that +ventured itself upon him? He often calls upon sinners to +trust him, though they walk in darkness, and have no light; Isa. +1. 10.</p> +<p>They have his promise and oath for their salvation, that flee +for refuge to the hope set before them; Heb. vi. 17, 18.</p> +<p>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.</p> +<p>A living man despair when he is chid for murmuring and +complaining! Lam. iii. 39. Oh! so long as we are +where promises swarm, where mercy is proclaimed, where grace +reigns, and where Jerusalem sinners are privileged with the first +offer of mercy, it is a base thing to despair.</p> +<p>Despair undervalues the promise, undervalues the invitation, +undervalues the proffer of grace. Despair undervalues the +ability of God the Father, and the redeeming blood of Christ his +Son. Oh unreasonable despair!</p> +<p>Despair makes man God’s judge; it is a controller of the +promise, a contradicter of Christ in his large offers of mercy: +and one that undertakes to make unbelief the great manager of our +reason and judgment, in determining about what God can and will +do for sinners.</p> +<p>Despair! It is the devil’s fellow, the +devil’s 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.</p> +<p>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.</p> +<p>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 thyself +under the shelter and protection 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.</p> +<p>Despair is an unprofitable thing; it will make a man weary of +waiting upon God; 2 Kings vi. 33; it will make a man forsake God, +and seek his heaven in the good things of this world; Gen. iv. +13–18. It will make a man his own tormentor, and +flounce and fling like a wild bull in a net; Isa. ii. 20.</p> +<p>Despair! it drives a man to the study of his own ruin, and +brings him at last to be his own executioner; 2 Sam. xvii. 23; +Matt. xxvii. 3–5.</p> +<p>Besides, I am persuaded 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 persuade 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 thyself to faith, to prayer, to wait for God, +and to hope, in despite of ten thousand doubts. And for thy +encouragement, take yet (as an addition to what has already been +said) the following scripture; “The Lord taketh pleasure in +them that fear him, in those that hope in his mercy;” Psal. +cxlvii. 11.</p> +<p>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,” John iii. 33; but he that receiveth it not +hath made him a liar, and that is a very unworthy thing; 1 John +v. 10, 11. “Let the wicked forsake his ways, and the +unrighteous 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.” 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.</p> +<p>“O fools, and slow of heart to believe all that the +prophets have spoken!” Luke xxiv. 25. Mark you here, +slowness to believe is a piece of folly. Ay! but sayst +thou, I do believe some, and I believe what can make against +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 threatenings +of the law; and mercy rejoiceth against judgment. Wherefore +believe all, and mercy will to thy conscience weigh judgment +down, and so minister comfort to thy soul. The Lord take +the yoke from off thy jaws, since he has set meat before thee; +Hos. xi. 4; and help thee to remember that he is pleased in the +first place to offer mercy to the biggest sinners.</p> +<p><i>Sixthly</i>, Since Jesus Christ would have mercy offered in +the first place to the biggest sinners, let souls see that they +lay right hold thereof, lest they, notwithstanding, indeed come +short thereof. Faith only knows how to deal with mercy; +wherefore put not in the place thereof presumption. I have +observed, that as there are herbs and flowers in our gardens, so +there are their counterfeits in the field; only they are +distinguished from the other by the name of wild ones. Why, +there is faith, and wild faith; and wild faith is this +presumption. I call it wild faith, because God never placed +it in his garden, his church; it is only to be found in the +field, the world. I also call it wild faith, because it +only grows up and is nourished where other wild notions +abound. Wherefore take heed of this, and all may be well; +for this presumuptuousness is a very heinous thing in the eyes of +God: “The soul,” saith he, “that doeth ought +presumptuously (whether he be born in the land, or a stranger), +the same reproacheth the Lord; and that soul shall be cut off +from among his people;” Numb. xv. 30.</p> +<p>The thoughts of this made David tremble, and pray that God +would hold him back from presumptuous sins, and not suffer them +to have dominion over him; Psal. xix. 13.</p> +<p>Now this presumption, then, puts itself in the place of faith, +when it tampereth with the promise for life, while the soul is a +stranger to repentance. Wherefore you have in the text, to +prevent doing thus, both repentance and remission of sins to be +offered to Jerusalem; not remission without repentance: for all +that repent not shall perish, let them presume on grace and the +promise while they will; Luke xiii. 1–3.</p> +<p>Presumption, then, is that which severeth faith and +repentance, concluding, that the soul shall be saved by grace, +though the man was never made sorry for his sins, nor the love of +the heart turned therefrom. This is to be self-willed, as +Peter has it; and this is a despising the word of the Lord, for +that has put repentance and faith together; Mark i. 15. And +“because he hath despised the word of the Lord, and hath +broken his commandment, that soul shall utterly be cut off: his +iniquity shall be upon him.” Numb. xv. 31.</p> +<p>Let such therefore look to it, who yet are, and abide in their +sins; for such, if they hope, as they are, to be saved, presume +upon the grace of God. Wherefore presumption and not +hearkening to God’s word are put together; Deut. xvii. +12.</p> +<p>Again, Then men presume when they are resolved to abide in +their sins, and yet expect to be saved by God’s grace +through Christ. This is as much as to say, God liketh sin +as well as I do, and careth not how men live, if so be they lean +upon his Son. Of this sort are they that build up Zion with +blood, and Jerusalem with iniquity; that judge for reward, and +teach for hire, and divine for money, and lean upon the Lord; +Mic. iii. 10, 11. This is doing things with an high hand +against the Lord our God, and a taking him, as it were, at the +catch. This is, as we say among men, to seek to put a trick +upon God, as if he had not sufficiently fortified his proposals +of grace by his holy word, against all such kind of fools as +these. But look to it.</p> +<p>Such will be found at the day of God, not among that great +company of Jerusalem sinners that shall be saved by grace, but +among those that have been the great abusers of the grace of God +in the world. Those that say, Let us sin that grace may +abound, and let us do evil that good may come, their damnation is +just. And if so, they are a great way off of that salvation +that is by Jesus Christ presented to the Jerusalem sinners.</p> +<p>I have therefore these things to propound to that Jerusalem +sinner that would know, if he may be so bold as to venture +himself upon this grace.</p> +<p><i>First</i>, Dost thou see thy sins?</p> +<p><i>Secondly</i>, Art thou weary of them?</p> +<p><i>Thirdly</i>, Wouldst thou with all thy heart be saved by +Jesus Christ? I dare say no less, I dare say no more. +But if it be truly thus with thee, how great soever thy sins have +been, how bad soever thou feelest thy heart, how far soever thou +art from thinking that God has mercy for these: thou art the man, +the Jerusalem sinner, that the Word of God has conquered, and to +whom it offereth free remission of sins, by the redemption that +is in Jesus Christ.</p> +<p>When the jailor cried out, “Sirs, What must I do to be +saved?” The answer was, “Believe on the Lord +Jesus Christ, and thou shalt be saved.” He that sees +his sins aright, is brought to his wit’s end by them; and +he that is so, is willing to part from them, and to be saved by +the grace of God.</p> +<p>If this be thy case, fear not, give no way to despair; thou +presumest not, if thou believest to life everlasting in Jesus +Christ: yea, Christ is prepared for such as thou art.</p> +<p>Therefore take good courage and believe. The design of +Satan is to tell the presumptuous, that their presuming on mercy +is good; but to persuade the believer, that his believing is +impudent bold dealing with God. I never heard a +presumptuous man in my life say that he was afraid that he +presumed; but I have heard many an honest humble soul say, that +they have been afraid that their faith has been +presumption. Why should Satan molest those whose ways he +knows will bring them to him? And who can think that he +should be quiet when men take the right course to escape his +hellish snares? This, therefore, is the reason why the +truly humbled is opposed, while the presumptuous goes on by wind +and tide. The truly humble Satan hates, but he laughs to +see the foolery of the other.</p> +<p>Does thy hand and heart tremble? Upon thee the promise +smiles. “To this man will I look,” says God, +“even to him that is poor, and of a contrite spirit, and +trembles at my word;” Isa. lxvi. 2.</p> +<p>What, therefore, I have said of presumption concerns not the +humble in spirit at all. I therefore am for gathering up +the stones, and for taking the stumblingblocks out of the way of +God’s people: and forewarning of them that lay the +stumblingblock of their iniquity before their faces, and that are +for presuming upon God’s mercy; and let them look to +themselves; Ezek. xiv. 6–8.</p> +<p>Also our text stands firm as ever it did, and our observation +is still of force, that Jesus Christ would have mercy offered in +the first place to the biggest sinners. So then let none +despair, let none presume; let 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 stands wide +open for the reception of the penitent, yet it is fast enough +barred 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 wheedled 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 i. 7.</p> +<p>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 it is such a sin as causeth that all thy other +sins abide upon thee unforgiven.</p> +<p>God complains of this. “They have not cried unto +me with their heart; they turned, but not to the most High. +They turned feignedly;” Jer. iii. 10; Hos. vii. 14, 16.</p> +<p>Thus doing, his soul hates; but the penitent, humble, +brokenhearted sinner, be his transgressions red as scarlet, red +like crimson, 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. i. 18; chap lxvi. +2.</p> +<p><i>Seventhly</i>, 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.</p> +<p>Although there is no sin little of itself; 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 difference betwixt these sinners +also. For can it be that a child of seven, or ten, or +sixteen years old, should be such a sinner—a sinner so vile +in the eye of the law as he is who has walked according to the +course of this world, forty, fifty, sixty, or seventy +years? Now the youth, this stripling, though he is a +sinner, is but a little sinner, when compared with such.</p> +<p>Now, I say, if there be room for the first sort, for those of +the biggest size, certainly there is room for the lesser +size? If there be a door wide enough for a giant to go in +at, there is certainly room for a dwarf. If Christ Jesus +has grace enough to save great sinners, he has surely grace +enough to save little ones. If he can forgive five hundred +pence, for certain he can forgive fifty; Luke vii. 41, 42.</p> +<p>But you said before, that the little sinners must stand by +until the great ones have received their grace, and that is +discouraging!</p> +<p>I answer, there are two sorts of little sinners, such as are +so, and such as feign themselves so. They are those that +feign themselves so, that I intended there, and not those that +are indeed comparatively so. Such as feign themselves so +may wait long enough before they obtain forgiveness.</p> +<p>But again, a sinner may be comparatively a little sinner, and +sensibly a great one. There are then two sorts of greatness +in sin; greatness by reason of number; greatness by reason of +thoroughness of conviction of the horrible nature of sin. +In this last sense, he that has but one sin, if such a one could +be found, may in his own eyes find himself the biggest sinner in +the world. Let this man or this child therefore put himself +among the great sinners, and plead with God as great sinners do, +and expect to be saved with the great sinners, and as soon and as +heartily as they.</p> +<p>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.</p> +<p>For the grievousness of the cry is a great thing with God; for +if he will hear the widow, if she cries at all, how much more if +she cries most grievously? Exod. xxii. 22, 23.</p> +<p>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.</p> +<p>The offer then is to the biggest sinner; to the biggest sinner +first, and the mercy is first obtained by him that first +confesseth himself to be such an one.</p> +<p>There are men that strive at the throne of grace for mercy, by +pleading the greatness of their necessity. Now their plea, +as to the prevalency of it, lieth not in the counting up of the +number, but in the sense of the greatness of their sins, and in +the vehemency of their cry for pardon. And it is +observable, that though the birthright was Ruben’s, and, +for his foolishness, given to the sons of Joseph, yet Judah +prevailed above his brethren, and of him came the Messias; 1 +Chron. v. 1, 2.</p> +<p>There is a heavenly subtilty to be managed in this +matter. “Thy brother came with subtilty, and hath +taken away thy blessing.” The blessing belonged to +Esau, but Jacob by his diligence made it his own; Gen. xxvii. +33. The offer is to the biggest sinner, to the biggest +sinner first; but if he forbear to cry, the sinner that is a +sinner less by far than he, both as to number and the nature of +transgression, may get the blessing first, if he shall have grace +to bestir himself well; for the loudest cry is heard furthest, +and the most lamentable pierces soonest.</p> +<p>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 mercy; for, verily, so they are never like to +have it: for such words declare, that such a one hath no true +sense at all of the nature of his sins.</p> +<p>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.</p> +<p>The comparison, then, of little and great sinners, is to go +for good sense among men. But to plead the fewness of thy +sins, or the comparative harmlessness of their quantity before +God, argueth no sound knowledge of the nature of thy sin, and so +no true sense of the nature or need of mercy.</p> +<p>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 mercy, +know no man’s sins but thine own, make mention of no +man’s sins but thine own. Also labour not to lessen +thy own, but magnify and greaten them by all just circumstances, +and be as if there was never a sinner in the world but +thyself. Also cry out, as if thou wast the only undone man; +and that is the way to obtain God’s mercy.</p> +<p>It is one of the comeliest sights in the world to see a little +sinner commenting upon the greatness of his sins, multiplying and +multiplying them to himself, till he makes them in his own eyes +bigger and higher than he seeth any other man’s sins to be +in the world; and as base a thing it is to see a man do +otherwise, and as basely will come on it; Luke xviii. +10–14.</p> +<p>As, therefore, I said to the great sinner before, let him take +heed lest he presume; I say now to the little sinner, let him +take heed that he do not dissemble: for there is as great an +aptness in the little sinner to dissemble, as there is in the +great one. “He that hideth his sins shall not +prosper,” be he a sinner little or great; Prov. xxviii. +13.</p> +<p><i>Eighthly</i>, 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.</p> +<p>The Father and the Holy Spirit are well spoken of by all +deluders and deceived persons; Christ only is the rock of +offence. “Behold I lay in Zion a stumbling-stone and +a rock of offence;” Rom. ix. 33. Not that Satan +careth for the Father or the Spirit more than he careth for the +Son, but he can let men alone with their notions of the Father +and the Spirit, for he knows they shall never enjoy the Father +nor the Spirit, if indeed they receive not the merits of the +Son. “He that hath the Son, hath life; he that hath +not the Son of God hath not life,” however they may boast +themselves of the Father and the Spirit; 1 John v. 12. +Again, “Whosoever transgresseth, and abideth not in the +doctrine of Christ, hath not God: he that abideth in the doctrine +of Christ, hath both the Father and the Son;” 2 John i. +9.</p> +<p>Christ, and Christ only, is he that can make us capable to +enjoy God with life and joy to all eternity. Hence he calls +himself the way to the Father, the true and living way; John xiv. +6; Heb. x. 19, 20; for we cannot come to the Father but by +him. Satan knows this, therefore he hates him. +Deluded persons are ignorant of this, and, therefore, they are so +led up and down by Satan by the nose as they are.</p> +<p>There are many things by which Satan has taken occasion to +greaten his rage against Jesus Christ.</p> +<p>As, first, his love to man, and then the many expressions of +that love. He hath taken man’s nature upon him; he +hath in that nature fulfilled the law to bring in righteousness +for man; and hath spilt his blood for the reconciling of men to +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 likelihood are to +possess the very places from which the Satans by transgression +fell, if not places more glorious. Wherefore he must needs +be angry. And is it not a vexatious thing to him, that we +should be admitted to the throne of grace by Christ, while he +stands bound over in chains of darkness, to answer for his +rebellions against 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 Jesus +Christ; for he is the meritorious cause of all this.</p> +<p>Now though Satan seeks to be revenged for this, yet he knows +it is in vain to attack the person of Christ; he has overcome +him: therefore he tampers with a company of silly men, that he +may vilify him by them. And they, bold fools as they are, +will not spare to spit in his face. They will rail at his +person, and deny the very being of it; they will rail at his +blood, and deny the merit and worth of it. They will deny +the very end why he accomplished the law, and by jiggs, and +tricks, and quirks, which he helpeth them to, they set up fond +names and images in his place, and give the glory of a Saviour to +them. Thus Satan worketh under the name of Christ; and his +ministers under the name of the ministers of righteousness.</p> +<p>And by his wiles and stratagems he undoes a world of men; but +there is a seed, and they shall serve him, and it shall be +counted to the Lord for a generation. These shall see their +sins, and that Christ is the way to happiness. These shall +venture themselves, both body and soul, upon his worthiness.</p> +<p>All this Satan knows, and therefore his rage is kindled the +more. Wherefore, according 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. Oftentimes he abuses them with wrong +apprehensions 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.</p> +<p>He holds our hands while the world buffets us; he puts +bear-skins upon us, and then sets the dogs at us. He +bedaubeth us with his own foam, and then tempts us to believe +that that bedaubing comes from ourselves.</p> +<p>Oh! the rage and the roaring of this lion, and the hatred that +he manifests against the Lord Jesus, and against them that are +purchased with his blood! But yet, in the midst of all +this, the Lord Jesus sends forth his herald to proclaim in the +nations his love to the world, and to invite them to come in to +him for life. Yea, his invitation is so large, that it +offereth his mercy in the first place to the biggest sinners of +every age, which augments the devil’s rage the more.</p> +<p>Wherefore, as I said before, fret he, fume he, the Lord Jesus +will divide the spoil with this great one; yea, he shall divide +the spoil with the strong, because he hath poured out his soul +unto death, and he was numbered with the transgressors, and he +bare the sin of many, and made intercession for the +transgressors; Isa. liii. 12.</p> +<p><i>Ninthly</i>, Would Jesus Christ have mercy offered in the +first place to the biggest sinners? Let the tempted harp +upon this string for their help and consolation. The +tempted wherever he dwells, always thinks himself the biggest +sinner, one most unworthy of eternal life.</p> +<p>This is Satan’s master-argument: thou art a horrible +sinner, a hypocrite, one that has a profane heart, and one that +is an utter stranger to a work of grace. I say this is his +maul, his club, his master-piece; he doth with this as some do +with their most enchanting songs, sings them everywhere. I +believe there are but few saints in the world that have not had +this temptation sounding in their ears. But were they but +aware, Satan by all this does but drive them to the gap out at +which they should go, and so escape his roaring.</p> +<p>Saith he, thou art a great sinner, a horrible sinner, a +profane hearted wretch, one that cannot be matched for a vile one +in the country.</p> +<p>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.</p> +<p>Were therefore the tempted but aware, he might say, Ay, Satan, +so I am, I am a sinner of the biggest size, and therefore have +most need of Jesus Christ; yea, because I am such a wretch, +therefore Jesus Christ calls me; yea, he calls me first: the +first proffer of the Gospel is to be made to the Jerusalem +sinner: I am he, wherefore stand back Satan; make a lane, my +right is first to come to Jesus Christ.</p> +<p>This now will be like for like. This would foil the +devil: this would make him say, I must not deal with this man +thus; for then I put a sword into his hand to cut off my +head.</p> +<p>And this is the meaning of Peter, when he saith, “Resist +him stedfast in the faith;” 1 Pet. v. 9. And of Paul, +when he saith, “Take the shield of faith, wherewith ye +shall be able to quench all the fiery darts of the wicked;” +Eph. vi. 16.</p> +<p>Wherefore is it said, “Begin at Jerusalem,” if the +Jerusalem sinner is not to have the benefit of it? And if I +am to have the benefit of it, let me call it to mind when Satan +haunts me with the continual remembrance of my sins, of my +Jerusalem sins. Satan and my conscience say I am the +biggest sinner,—Christ offereth mercy, in the first place, +to the biggest sinners. Nor is the manner of the offer +other but such as suiteth with my mind. I am sorry for my +sin; yea, sorry at my heart that ever sinful thought did enter, +or find the least entertainment in my wicked mind; and might I +obtain my wish, I would never more that my heart should be a +place for ought but the grace, and spirit, and faith of the Lord +Jesus.</p> +<p>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.</p> +<p>Well, sinner, thou now speakest like a Christian, but say thus +in a strong spirit in the hour of temptation, and then thou wilt, +to thy commendation and comfort, quit thyself well.</p> +<p>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 affairs for the +next world at the foot of Jesus Christ. This is the way to +make the darkness light, and also to allay the raging of our +corruption.</p> +<p>The first time the Passover was eaten, was in the night; and +when Israel took courage to go forward, though the sea stood in +their way like a devouring gulf, and the host of the Egyptians +follow them at the heels; yet the sea gives place, and their +enemies were as still as a stone till they were gone over; Exod. +xii. 8; chap. xiv. 13, 14, 21, 22; chap. xv. 16.</p> +<p>There is nothing like faith to help at a pinch; faith +dissolves doubts as the sun drives away the mists. And that +you may not be put out, know your time, as I said, of believing +it always. There are times when some graces may be out of +use, but there is no time wherein faith can be said to be +so. Wherefore faith must be always in exercise.</p> +<p>Faith is the eye, is the mouth, is the hand, and one of these +is of use all day long. Faith is to see, to receive, to +work, or to eat; and a Christian should be seeing or receiving, +or working, or feeding all day long. Let it rain, let it +blow, let it thunder, let it lighten, a Christian must still +believe: “At what time,” said thee good man, “I +am afraid, I will trust in thee;” Psal. vi. 2, 3.</p> +<p>Nor can we have a better encouragement to do this, than is by +the text set before us, even an open heart for a Jerusalem +sinner. And if for a Jerusalem sinner to come, then for +such an one when come. If for such a one to be saved, then +for such a one that is saved. If for such a one to be +pardoned his great transgressions, then for such a one who is +pardoned these, to come daily to Jesus Christ, too, to be +cleansed and set free from his common infirmities, and from the +iniquities of his holy things.</p> +<p>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.</p> +<p><i>Tenthly</i>, 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.</p> +<p>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 he shall obtain Peter’s +forgiveness. For the text includes the biggest sinners.</p> +<p>And it is observable, that before this clause was put into +this commission, Peter was pardoned his horrible revolt from his +Master. He that revolteth in the day of trial, if he is not +shot quite dead upon the place, but is sensible of his wound, and +calls out for a surgeon, shall find his Lord at hand to pour wine +and oil into his wounds, that he may again be healed, and to +encourage him to think that there may be mercy for him: besides +what we find recorded of Peter, you read in the Acts, some were, +through the violence of their trials, compelled to blaspheme, and +yet are called saints; Acts xxvi. 9–11.</p> +<p>Hence you have a promise or two that speak concerning such +kind of men, to encourage us to think that at least some of them +shall come back to the Lord their God. “Shall they +fall,” saith he, “and not arise? Shall they +turn away, and not return?” Jer. viii. 4. “And +in that day I will assemble her that halteth, and I will gather +her that was driven out, and her that I have afflicted. And +I will make her that halteth a remnant, and her that was cast off +a strong nation; and the Lord shall reign over them in Mount Zion +for ever.” What we are to understand by her that +halteth, is best expressed by the Prophet Elijah; Mic. iv. 6, 7; +Zeph. iii. 19; 1 Kings xviii. 21.</p> +<p>I will conclude, then, that for them that have halted, or may +halt, the Lord has mercy in the bank, and is willing to accept +them if they return to him again.</p> +<p>Perhaps they may never be after that of any great esteem in +the house of God, but if the Lord will admit them to favour and +forgiveness: O exceeding and undeserved mercy! See Ezekiel +xliv. 10–14.</p> +<p>Thou, then, that mayst be the man, remember this, that there +is mercy also for thee. Return therefore to God, and to his +Son, who hath yet in store for thee, and who will do thee +good.</p> +<p>But perhaps thou wilt say, he doth not save all revolters, +and, therefore, perhaps not me.</p> +<p><i>Answr</i>. Art thou returning to God? If thou +art returning, thou art the man; “Return ye backsliding +children, and I will heal your backslidings;” Jer. iii. +22.</p> +<p>Some, as I said, that revolt, are shot dead upon the place, +and for them, who can help them? But for them that cry out +of their wounds, it is a sign they are yet alive, and if they use +the means in time, doubtless they may be healed.</p> +<p>Christ Jesus has bags of mercy that were never yet broken up +or unsealed. Hence it is said, he has goodness laid up; +things reserved in heaven for his. And if he breaks up one +of these bags, who can tell what he can do!</p> +<p>Hence his love is said to be such as passeth knowledge, and +that his riches are unsearchable. He has, no body knows +what; for no body knows whom: he has by him in store for such as +seem in the view of all men to be gone beyond recovery. For +this the text is plain. What man or angel could have +thought that the Jerusalem sinners had been yet on this side of +an impossibility of enjoying life and mercy? Hadst thou +seen their actions, and what horrible things they did to the Son +of God; yea, how stoutly they backed what they did with resolves +and endeavours to persevere, when they had killed his person, +against his name and doctrine; and that there was not found among +them all that while, as we read of, the least remorse or regret +for these their doings; couldst thou have imagined that mercy +would ever have took hold of them, at least so soon! Nay, +that they should, of all the world, be counted those only meet to +have it offered to them in the very first place! For so my +text commands, saying, “Preach repentance and remission of +sins among all nations, beginning at Jerusalem.”</p> +<p>I tell you the thing is a wonder, and must for ever stand for +a wonder among the sons of men. It stands also for an +everlasting invitation and allurement to the biggest sinners to +come to Christ for mercy.</p> +<p>Now since, in the opinion of all men, the revolter is such a +one; if he has, as I said before, any life in him, let him take +encouragement to come again, that he may live by Christ.</p> +<p><i>Eleventhly</i>, Would Jesus Christ have mercy offered in +the first place to the biggest sinners? Then let +God’s ministers tell them so. There is an incidence +in us, I know not how it doth come about, when we are converted, +to contemn them that are left behind. Poor fools as we are, +we forget that we ourselves were so; Tit. iii. 2, 3.</p> +<p>But would it not become us better, since we have tasted that +the Lord is gracious, to carry it towards them so, that we may +give them convincing ground to believe, that we have found that +mercy which also sets open the door for them to come and partake +with us.</p> +<p>Ministers, I say, should do thus, both by their doctrine, and +in all other respects.</p> +<p>Austerity doth not become us, neither in doctrine nor in +conversation. We ourselves live by grace; let us give as we +receive, and labour to persuade our fellow-sinners which God has +left behind us, to follow after, that they may partake with us of +grace. We are saved by grace, let us live like them that +are gracious. Let all our things (to the world) be done in +charity towards them; pity them, pray for them, be familiar with +them for their good. Let us lay aside our foolish, worldly, +carnal grandeur; let us not walk the streets, and have such +behaviours as signify we are scarce for touching of the poor ones +that are left behind, no not with a pair of tongs. It +becomes us not thus to do.</p> +<p>Remember your Lord, he was familiar with publicans and sinners +to a proverb; “Behold a gluttonous man, and a wine-bibber, +a friend of publicans and sinners;” Matt. xi. 19. The +first part, concerning his gluttonous eating and drinking, to be +sure, was an horrible slander; but for the other, nothing was +ever spoke truer of him by the world. Now, why should we +lay hands cross on this text: that is, choose good victuals, and +love the sweet wine better than the salvation of the poor +publican? Why not familiar with sinners, provided we hate +their spots and blemishes, and seek that they may be healed of +them?</p> +<p>Why not fellowly with our carnal neighbours? If we do +take occasion to do so, that we may drop, and be yet distilling +some good doctrine upon their souls? Why not go to the poor +man’s house, and give him a penny, and a Scripture to think +upon? Why not send for the poor to fetch away at least the +fragments of thy table, that the bowels of thy fellow-sinner may +be refreshed as well as thine?</p> +<p>Ministers should be exemplary; but I am an inferior man, and +must take heed of too much meddling. But might I, I would +meddle with them, with their wives, and with their children +too. I mean not this of all, but of them that deserve it, +though I may not name them.</p> +<p>But, I say, let ministers follow the steps of their blessed +Lord, who by word and deed shewed his love to the salvation of +the world, in such a carriage as declared him to prefer their +salvation before his own private concern, For we are commanded to +follow his steps, “who did no sin, neither was guile found +in his mouth.”</p> +<p>And as I have said concerning ministers, so I say to all the +brethren, carry it so, that all the world may see, that indeed +you are the sons of love.</p> +<p>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;” John xiv. 21.</p> +<p>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.</p> +<p>Right love to Christ is that which carries in it a provoking +argument to others of the brethren; Heb. x. 24.</p> +<p>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 John, v. 2.</p> +<p>Love to God and Christ is then shewn when we are tender of his +name; and then we shew ourselves 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.</p> +<p>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.</p> +<p>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.</p> +<p>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 people, zealous of +good works?</p> +<p>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.</p> +<p>For so it is written, we should carry it towards them. +Whoso have a form of godliness, and deny the power thereof, from +such we must turn away.</p> +<p>It has ofttimes come into my mind to ask, by what means it is +that the gospel profession should be so tainted 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 fig-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 +xiii. 6; Matt. xiii. 37–40. And that was the +devil. But why doth the devil do thus? Not of love to +them, but to make of them offences and stumblingblocks 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.</p> +<p>Was it not, think you, the devil that stirred up the damsel +that you read of in Acts xvi., 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 soothsaying and witchery; verse 16–18; “Holiness, +O Lord, becomes thy house for ever.”</p> +<p>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.</p> +<p>Having thus far spoken of the riches of the grace of Christ, +and of the freeness of his heart to embrace the Jerusalem +sinners, it may not be amiss to give you yet, as a caution, an +intimation 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.</p> +<p>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. vi. 2; Heb. iii. 13, 16, +17, 18, 19; chap. iv. 7; Luke xix. 41, 42.</p> +<p>Since, therefore, things are thus, it may be convenient here +to touch a little upon these particulars.</p> +<p><i>First</i>, That this day, or time thus limited, when it is +considered with reference to this or that man, is ofttimes +undiscerned by the person concerned therein, and always is kept +secret as to the shutting up thereof.</p> +<p>And this, in the wisdom of God, is thus to the end; no man, +when called upon, should put off turning to God to another +time. Now, and to-day, is that and only that which is +revealed in holy writ; Psal. 1. 22; Eccles. xii. 1; Heb. iii. 13, +16.</p> +<p>And this shews us the desperate hazards which those men run, +who when invitation or conviction attends them, put off turning +to God to be saved till another, and, as they think, a more fit +season and time. For many, by so doing, defer this to do +till the day of God’s patience and long-suffering is ended; +and then, for their prayers and cries after mercy, they receive +nothing but mocks, and are laughed at by the God of heaven; Prov. +i. 20–30; Isaiah lxv. 12–16; chap. lxvi. 4; Zech. +xii. 11–13.</p> +<p><i>Secondly</i>, Another thing to be considered is this, viz. +that the day of God’s grace with some men begins sooner, +and also sooner ends than it doth with others. Those at the +first hour of the day, had their call sooner than they who were +called upon to turn to God at the sixth hour of the day; yea, and +they who were hired at the third hour, had their call sooner than +they who were called at the eleventh; Matt. xx. 1–6.</p> +<p>1. The day of God’s patience began with Ishmael, +and also ended before he was twenty years old. At thirteen +years of age he was circumcised; the next year after Isaac was +born; and then Ishmael was fourteen years old. Now that day +that Isaac was weaned, that day was Ishmael rejected; and suppose +that Isaac was three years old before he was weaned, that was but +the seventeenth year of Ishmael; wherefore the day of God’s +grace was ended with him betimes; Gen. xvii. 24, 25; chap. xxi. +2–11; Gal. iv. 30.</p> +<p>2. Cain’s day ended with him betimes; for after +God had rejected him, he lived to beget many children, and build +a city, and to do many other things. But alas! all that +while he was a fugitive and a vagabond. Nor carried he any +thing with him after the day of his rejection was come, but this +doleful language in his conscience, “From God’s face +shall I be hid;” Gen. iv. 10–15.</p> +<p>3. Esau, through his extravagancies would needs go to +sell his birth-right, not fearing (as other confident fools) but +that yet the blessing would still be his, after which he lived +many years; but all of them under the wrath of God, as was, when +time came, made appear to his destruction; for “When he +would have inherited the blessing, he was rejected, for he found +no place of repentance, though he sought it carefully with +tears;” Heb. xii. 14–16.</p> +<p>Many instances might be given as to such tokens of the +displeasure of God against such as fool away, as the wise man has +it, the prize which is put into their hand; Prov. xvii. 16.</p> +<p>Let these things, therefore, be a further caution to those +that sit under the glorious sound of the Gospel, and hear of the +riches of the grace of God in Christ to poor sinners.</p> +<p>To slight grace, to despise mercy, and to stop the ear when +God speaks, when he speaks such great things, so much to our +profit, is a great provocation.</p> +<p>He offereth, he calls, he woos, he invites, he prays, he +beseeches us in this day of his grace to be reconciled to him; +yea, and has provided for us the means of reconciliation +himself. Now, this despised must needs be provoking; and it +is a fearful thing to fall into the hands of the living God.</p> +<p>But some man may say unto me, Fain I would be saved, fain I +would be saved by Christ; but I fear this day of grace is past, +and that I shall perish, notwithstanding the exceeding riches of +the grace of God.</p> +<p><i>Answer</i>. To this doubt I would answer several +things.</p> +<p><i>First</i>, With respect to this day.</p> +<p><i>Secondly</i>, With respect to thy desires.</p> +<p><i>Thirdly</i>, With respect to thy fears.</p> +<p><i>First</i>, With respect to the day; that is, whether it be +ended with a man or no.</p> +<p>1. Art thou jogged, and shaken and molested at the +hearing of the Word? Is thy conscience awakened and +convinced then that thou art at present in a perishing state, and +that thou hast need to cry to God for mercy? This is a +hopeful sign that this day of grace is not past with thee. +For usually they that are past grace, are also, in their +conscience, past feeling, being “seared with an hot +iron;” Eph. iv. 18, 19; 1 Tim. iv. 1, 2.</p> +<p>Consequently, those past grace must be such as are denied the +awakening fruits of the Word preached. “The dead that +hear,” says Christ, “shall live;” at least +while Christ has not quite done with them; the day of God’s +patience is not at an end with them; John v. 25.</p> +<p>2. Is there in thy more retired condition, arguings, +strugglings, and strivings with thy spirit to persuade thee of +the vanity of what vain things thou lovest, and to win thee in +thy soul to a choice of Christ Jesus and his heavenly +things? Take heed and rebel not, for the day of God’s +grace and patience will not be past with thee till he saith his +“Spirit shall strive no more” with thee; for then the +woe comes, when “he shall depart from them;” and when +he says to the means of grace, “Let them alone;” Hos. +iv. 17; chap. ix. 12.</p> +<p>3. Art thou visited in the night-seasons with dreams +about thy state, and that thou art in danger of being lost? +Hast thou heart-shaken apprehensions when deep sleep is upon +thee, of hell, death, and judgment to come? These are signs +that God has not wholly left thee, or cast thee behind his back +for ever. “For God speaketh once, yea twice, yet man +perceiveth it not; in a dream, in a vision of the night, when +deep sleep falleth upon men, in slumberings upon the bed; then he +openeth the ears of men, and sealeth their instruction, that he +may withdraw man from his purpose (his sinful purposes) and hide +pride from man;” Job xxxiii. 14–17.</p> +<p>All this while God has not left the sinner, nor is come to the +end of his patience towards him, but stands at least with the +door of grace a-jar in his hand, as being loth as yet to bolt it +against him.</p> +<p>4. Art thou followed with affliction, and dost thou hear +God’s angry voice in thy afflictions? Doth he send +with thy affliction an interpreter to shew thee thy vileness; and +why, or wherefore, the hand of God is upon thee, and upon what +thou hast; to wit, that it is for thy sinning against him, and +that thou mightest be turned to him? If so, thy summer is +not quite ended; thy harvest is not quite over and gone. +Take heed, stand out no longer, lest he cause darkness, and lest +thy feet stumble upon the dark mountains; and lest, while you +look for light, he turn it into the shadow of death, and make it +gross darkness; Jer. viii. 20; chap. xiii. 15–17.</p> +<p>5. Art thou crossed, disappointed, and way-laid, and +overthrown in all thy foolish ways and doings? This is a +sign God has not quite left thee, but that he still waits upon +thee to turn thee. Consider, I say, has he made a hedge and +a wall to stop thee? Has he crossed thee in all thou +puttest thy hand unto? Take it as a call to turn to him, +for, by his thus doing, he shews he has a mind to give thee a +better portion. For usually when God gives up men, and +resolves to let them alone in the broad way, he gives them rope, +and lets them have their desires in all hurtful things; Hos. ii. +6–15; Psalm lxxiii. 3–13; Rom. xi. 9.</p> +<p>Therefore take heed to this also, that thou strive not against +this hand of God; but betake thyself to a serious inquiry into +the causes of this hand of God upon thee, and incline to think, +it is because the Lord would have thee look to that, which is +better than what thou wouldst satisfy thyself withal. When +God had a mind to make the prodigal go home to his father, he +sent a famine upon him, and denied him a bellyful of the husks +which the swine did eat. And observe it, now he was in a +strait, he betook him to consideration of the good that there was +in his father’s house; yea, he resolved to go home to his +father, and his father dealt well with him; he received him with +music and dancing, because he had received him safe and sound; +Luke xv. 14–32.</p> +<p>6. Hast then any enticing thoughts of the word of God +upon thy mind? Doth, as it were, some holy word of God give +a glance upon thee, cast a smile upon thee, let fall, though it +be but one drop of its savour upon thy spirit; yea, though it +stays but one moment with thee? O then the day of grace is +not past! The gate of heaven is not shut! nor God’s +heart and bowels withdrawn from thee as yet. Take heed, +therefore, and beware that thou make much of the heavenly gift, +and of that good word of God of the which he has made thee +taste. Beware, I say, and take heed; there may be a falling +away for all this; but, I say, as yet God has not left thee, as +yet he has not cast thee off; Heb. vi. 1–9.</p> +<p><i>Secondly</i>, With respect to thy desires, what are +they? Wouldst thou be saved! Wouldst thou be saved +with a thorough salvation? Wouldst thou be saved from guilt +and filth too? Wouldst thou be the servant of thy +Saviour? Art thou indeed weary of the service of thy old +master the devil, sin, and the world? And have these +desires put thy soul to flight? Hast thou through desires +betaken thyself to thy heels? Dost fly to him that is a +Saviour from the wrath to come, for life? If these be thy +desires, and if they be unfeigned, fear not. Thou art one +of those runaways which God has commanded our Lord to receive, +and not to send thee back to the devil thy master again, but to +give thee a place in his house, even the place which liketh thee +best. “Thou shalt not deliver to his master,” +says he, “the servant which is escaped from his master unto +thee. He shall dwell with thee, even among you in that +place which he shall choose, in one of thy gates where it liketh +him best; thou shalt not oppress him;” Deut. xxiii. 15, +16.</p> +<p>This is a command to the church, consequently to the Head of +the church; for all commands from God come to her through her +Head. Whence I conclude, that as Israel of old was to +receive the runaway servant who escaped from a heathen master to +them, and should not dare to send him back to his master again, +so Christ’s church now, and consequently Christ himself, +may not, will not, refuse that soul that has made his escape from +sin, Satan, the world, and hell, unto him, but will certainly let +him dwell in his house, among his saints, in that place which he +shall choose, even where it liketh him best. For he says in +another place, “And him that cometh to me, I will in no +wise cast out.” In no wise, let his crimes be what +they will, either for nature, multitude, or the attendance of +aggravating circumstances.</p> +<p>Wherefore, if thy desires be firm, sound, and unfeigned to +become the saved of Christ, and his servant, fear not, he will +not, he will in no wise put thee away, or turn thee over to thy +old master again.</p> +<p><i>Thirdly</i>, As to they fears, whatever they are, let that +be supposed which is supposed before, and they are groundless, +and so of no weight.</p> +<p><i>Object</i>. But I am afraid I am not elected, or +chosen to salvation, though you called me fool a little before +for so fearing.</p> +<p><i>Ans</i>. Though election is, in order, before +calling, as to God, yet the knowledge of calling must go before +the belief of my election as to myself. Wherefore, souls +that doubt of the truth of their effectual calling, do but plunge +themselves into a deeper labyrinth of confusion that concern +themselves with their election; I mean, while they labour to know +it before they prove their calling. “Make your +calling, and so your election, sure;” 2 Pet. i. +4–11.</p> +<p>Wherefore, at present, lay the thoughts of thy election by, +and ask thyself these questions: Do I see my lost +condition? Do I see salvation is nowhere but in +Christ? Would I share in this salvation by faith in +him? And would I, as was said before, be thoroughly saved, +to wit, from the filth as from the guilt? Do I love Christ, +his Father, his saints, his words, and ways? This is the +way to prove we are elect. Wherefore, sinner, when Satan, +or thine own heart seeks to puzzle thee with election, say thou, +I cannot attend to talk of this point now, but stay till I know +that I am called of God to the fellowship of his Son, and then I +will shew you that I am elect, and that my name is written in the +book of life.</p> +<p>If poor distressed souls would observe this order, they might +save themselves the trouble of an unprofitable labour under these +unreasonable and soul-sinking doubts.</p> +<p>Let us therefore, upon the sight of our wretchedness, fly and +venturously leap into the arms of Christ, which are now as open +to receive us into his bosom, as they were when nailed to the +cross. This is coming to Christ for life aright; this is +right running away from thy master to him, as was said +before. And for this we have multitudes of scriptures to +support, encourage, and comfort us in our so doing.</p> +<p>But now, let him that doth thus be sure to look for it, for +Satan will be with him to-morrow, to see if he can get him again +to his old service; and if he cannot do that, then will he enter +into dispute with him, to wit, about whether he be elect to life, +and called indeed to partake of this Christ, to whom he is fled +for succour, or whether he comes to him of his own presumptuous +mind. Therefore we are bid, as to come, so to arm ourselves +with that armour which God has provided; that we may resist, +quench, stand against, and withstand all the fiery darts of the +devil; Eph. vi. 11–18.</p> +<p>If, therefore, thou findest Satan in this order to march +against thee, remember then thou hadst this item about it; and +betake thyself to faith and good courage; and be sober, and hope +to the end.</p> +<p><i>Object</i>. But how if I should have sinned the sin +unpardonable, or that called the sin against the Holy Ghost?</p> +<p><i>Answer</i>. If thou hast, thou art lost for ever; but +yet before it is concluded by thee that thou hast so sinned, know +that they that would be saved by Jesus Christ through faith in +his blood, cannot be counted for such.</p> +<p>1. Because of the promise, for that must not be +frustrated: and that says, “And him that cometh to Christ, +he will in no wise cast out.” And again, “Whoso +will, let him take of the water of life freely;” John vi. +37; Rev. xxi. 6; chap. xxii. 17.</p> +<p>But I say, how can these scriptures be fulfilled, if he that +would indeed be saved, as before, has sinned the sin +unpardonable? The scriptures must not be made void, nor +their truth be cast to the ground. Here is a promise, and +here is a sinner; a promise that says he shall not be cast out +that comes; and the sinner comes, wherefore he must be received: +consequently he that comes to Christ for life, has not, cannot +have sinned that sin for which there is no forgiveness.</p> +<p>And this might suffice for an answer to any coming soul, that +fears, though he comes, that he has sinned the sin against the +Holy Ghost.</p> +<p>2. But again, he that has sinned the sin against the +Holy Ghost cannot come, has no heart to come, can by no means be +made willing to come to Jesus Christ for life; for that he has +received such an opinion of him, and of his things, as deters and +holds him back.</p> +<p>1. He counteth this blessed person, the Son of God, a +magician, a conjuror, a witch, or one that did, when he was in +the world, what he did by the power and spirit of the devil; +Matt. ix. 34; chap. xii. 24, 25, &c.; Mark iii. +22–30. Now he that has this opinion of this Jesus, +cannot be willing to cast himself at his feet for life, or to +come to him as the only way to God and to salvation. And +hence it is said again, that such an one puts him to open shame, +and treadeth him under foot, that is, by contemning, reproaching, +vilifying, and despising of him, as if he were the vilest one, or +the greatest cheat in the world: and has therefore, as to his +esteem of him, called him accursed, crucified him to himself, or +counted him one hanged, as one of the worst of malefactors; Heb. +vi. 6; chap. x. 29; 1 Cor. xii. 3.</p> +<p>2. His blood, which is the meritorious cause of +man’s redemption, even the blood of the everlasting +covenant, he counteth an unholy thing, or that which has no more +virtue in it to save a soul from sin than has the blood of a dog; +Heb. x. 29. For when the Apostle says, “he counts it +an unholy thing,” he means, he makes it of less value than +that of a sheep or cow, which were clean according to the law; +and therefore must mean, that his blood was of no more worth to +him in his account than was the blood of a dog, an ass, or a +swine, which always was, as to sacrifices, rejected by the God of +heaven, as unholy or unclean.</p> +<p>Now he who has no better esteem of Jesus Christ, and of his +death and blood, will not be persuaded to come to him for life, +or to trust in him for salvation.</p> +<p>3. But further, all this must be done against manifest +tokens to prove the contrary, or after the shining of gospel +light upon the soul, or some considerable profession of him as +the Messiah, or that he was the Saviour of the world.</p> +<p>1. It must be done against manifest tokens to prove the +contrary; and thus the reprobate Jews committed it when they saw +the works of God, which put forth themselves in him, and called +them the works of the devil and Beelzebub.</p> +<p>2. It must be done against some shining light of the +gospel upon them. And thus it was with Judas, and with +those who, after they were enlightened, and had tasted, and had +felt something of the powers of the world to come, fell away from +the faith of him, and put him to open shame and disgrace; Heb. +vi. 5, 6.</p> +<p>3. It must also be done after, and in opposition to +one’s own open profession of him. “For if after +they have escaped the pollution of the world, through the +knowledge of our Lord and Saviour Jesus Christ, they are again +entangled therein, and overcome, the latter end is worse with +them than the beginning; for it had been better for them not to +have known the way of righteousness, than after they have known +it, to turn from the holy commandment (which is the word of +faith) delivered unto them.”</p> +<p>4. All this must be done openly, before witnesses, in +the face, sight, and view of the world, by word and act. +This is the sin that is unpardonable; and he that hath thus done, +can never, it is impossible he ever should be renewed again to +repentance, and that for a double reason; for such an one doth +say, he will not; and of him God says, he shall not have the +benefit of salvation by him.</p> +<p><i>Object</i>. But if this be the sin unpardonable, why +is it called the sin against the Holy Ghost, and not rather the +sin against the Son of God?</p> +<p><i>Answ</i>. It is called “the sin against the +Holy Ghost,” because such count the works he did, which +were done by the Spirit of God, the works of the spirit of the +devil. Also because all such as so reject Christ Jesus the +Lord, they do it in despite of that testimony which the Holy +Ghost has given of him in the holy scriptures; for the scriptures +are the breathings of the Holy Ghost, as in all other things, so +in that testimony they bear of the person, of the works, +sufferings, resurrection, and ascension of Jesus Christ.</p> +<p>Sinner, this is the sin against the Holy Ghost. What +sayst thou? Hast thou committed it? Nay, I know thou +hast not; if thou wouldst be saved by Christ. Yea, it is +impossible that thou shouldst have done it, if indeed thou +wouldst be saved by him.</p> +<p>No man can desire to be saved by him, whom he yet judgeth to +be an impostor, a magician, a witch. No man can hope for +redemption by that blood which he yet counteth an unholy +thing. Nor will God ever suffer such an one to repent, who +has, after light and profession of him, thus horribly and +devil-like contemned and trampled upon him.</p> +<p>True, words and wars and blasphemies against this Son of man +are pardonable; but then they must be done ignorantly and in +unbelief. Also all blasphemous thoughts are likewise such +as may be passed by, if the soul afflicted with them indeed is +sorry for them; 1 Tim. i. 13–15; Mar. iii. 28.</p> +<p>All but this, sinner, all but this! If God had said, he +will forgive one sin, it had been undeserved grace; but when he +says he will pardon all but one, this is grace to the height.</p> +<p>Nor is that one unpardonable otherwise, but because the +Saviour that should save them is rejected and put away.</p> +<p>We read of Jacob’s ladder; Christ is Jacob’s +ladder that reacheth up to heaven, and he that refuseth to go by +this ladder thither, will scarce by other means get up so +high.</p> +<p>There is none other name given under heaven among men whereby +we must be saved. There is none other sacrifice for sin +than this; he also, and he only, is the Mediator that reconcileth +men to God. And, sinner, if thou wouldst be saved by him, +his benefits are thine; yea, though thou art a great and +Jerusalem transgressor.</p> +<p>***END OF THE PROJECT GUTENBERG EBOOK THE JERUSALEM SINNER SAVED***</p> +<pre> + + +***** This file should be named 3270-h.htm or 3270-h.zip****** + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/3/2/7/3270 + + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. Special rules, set forth in the General Terms of Use part +of this license, apply to copying and distributing Project +Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm +concept and trademark. Project Gutenberg is a registered trademark, +and may not be used if you charge for the eBooks, unless you receive +specific permission. If you do not charge anything for copies of this +eBook, complying with the rules is very easy. You may use this eBook +for nearly any purpose such as creation of derivative works, reports, +performances and research. They may be modified and printed and given +away--you may do practically ANYTHING in the United States with eBooks +not protected by U.S. copyright law. Redistribution is subject to the +trademark license, especially commercial redistribution. + +START: FULL LICENSE + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full +Project Gutenberg-tm License available with this file or online at +www.gutenberg.org/license. + +Section 1. General Terms of Use and Redistributing Project +Gutenberg-tm electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or +destroy all copies of Project Gutenberg-tm electronic works in your +possession. If you paid a fee for obtaining a copy of or access to a +Project Gutenberg-tm electronic work and you do not agree to be bound +by the terms of this agreement, you may obtain a refund from the +person or entity to whom you paid the fee as set forth in paragraph +1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this +agreement and help preserve free future access to Project Gutenberg-tm +electronic works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the +Foundation" or PGLAF), owns a compilation copyright in the collection +of Project Gutenberg-tm electronic works. Nearly all the individual +works in the collection are in the public domain in the United +States. If an individual work is unprotected by copyright law in the +United States and you are located in the United States, we do not +claim a right to prevent you from copying, distributing, performing, +displaying or creating derivative works based on the work as long as +all references to Project Gutenberg are removed. Of course, we hope +that you will support the Project Gutenberg-tm mission of promoting +free access to electronic works by freely sharing Project Gutenberg-tm +works in compliance with the terms of this agreement for keeping the +Project Gutenberg-tm name associated with the work. You can easily +comply with the terms of this agreement by keeping this work in the +same format with its attached full Project Gutenberg-tm License when +you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are +in a constant state of change. If you are outside the United States, +check the laws of your country in addition to the terms of this +agreement before downloading, copying, displaying, performing, +distributing or creating derivative works based on this work or any +other Project Gutenberg-tm work. The Foundation makes no +representations concerning the copyright status of any work in any +country outside the United States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other +immediate access to, the full Project Gutenberg-tm License must appear +prominently whenever any copy of a Project Gutenberg-tm work (any work +on which the phrase "Project Gutenberg" appears, or with which the +phrase "Project Gutenberg" is associated) is accessed, displayed, +performed, viewed, copied or distributed: + + This eBook is for the use of anyone anywhere in the United States and + most other parts of the world at no cost and with almost no + restrictions whatsoever. You may copy it, give it away or re-use it + under the terms of the Project Gutenberg License included with this + eBook or online at www.gutenberg.org. If you are not located in the + United States, you'll have to check the laws of the country where you + are located before using this ebook. + +1.E.2. If an individual Project Gutenberg-tm electronic work is +derived from texts not protected by U.S. copyright law (does not +contain a notice indicating that it is posted with permission of the +copyright holder), the work can be copied and distributed to anyone in +the United States without paying any fees or charges. If you are +redistributing or providing access to a work with the phrase "Project +Gutenberg" associated with or appearing on the work, you must comply +either with the requirements of paragraphs 1.E.1 through 1.E.7 or +obtain permission for the use of the work and the Project Gutenberg-tm +trademark as set forth in paragraphs 1.E.8 or 1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any +additional terms imposed by the copyright holder. Additional terms +will be linked to the Project Gutenberg-tm License for all works +posted with the permission of the copyright holder found at the +beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including +any word processing or hypertext form. However, if you provide access +to or distribute copies of a Project Gutenberg-tm work in a format +other than "Plain Vanilla ASCII" or other format used in the official +version posted on the official Project Gutenberg-tm web site +(www.gutenberg.org), you must, at no additional cost, fee or expense +to the user, provide a copy, a means of exporting a copy, or a means +of obtaining a copy upon request, of the work in its original "Plain +Vanilla ASCII" or other form. Any alternate format must include the +full Project Gutenberg-tm License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works +provided that + +* You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is owed + to the owner of the Project Gutenberg-tm trademark, but he has + agreed to donate royalties under this paragraph to the Project + Gutenberg Literary Archive Foundation. Royalty payments must be paid + within 60 days following each date on which you prepare (or are + legally required to prepare) your periodic tax returns. Royalty + payments should be clearly marked as such and sent to the Project + Gutenberg Literary Archive Foundation at the address specified in + Section 4, "Information about donations to the Project Gutenberg + Literary Archive Foundation." + +* You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or destroy all + copies of the works possessed in a physical medium and discontinue + all use of and all access to other copies of Project Gutenberg-tm + works. + +* You provide, in accordance with paragraph 1.F.3, a full refund of + any money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days of + receipt of the work. + +* You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project +Gutenberg-tm electronic work or group of works on different terms than +are set forth in this agreement, you must obtain permission in writing +from both the Project Gutenberg Literary Archive Foundation and The +Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm +trademark. Contact the Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +works not protected by U.S. copyright law in creating the Project +Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm +electronic works, and the medium on which they may be stored, may +contain "Defects," such as, but not limited to, incomplete, inaccurate +or corrupt data, transcription errors, a copyright or other +intellectual property infringement, a defective or damaged disk or +other medium, a computer virus, or computer codes that damage or +cannot be read by your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium +with your written explanation. The person or entity that provided you +with the defective work may elect to provide a replacement copy in +lieu of a refund. If you received the work electronically, the person +or entity providing it to you may choose to give you a second +opportunity to receive the work electronically in lieu of a refund. If +the second copy is also defective, you may demand a refund in writing +without further opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO +OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT +LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of +damages. If any disclaimer or limitation set forth in this agreement +violates the law of the state applicable to this agreement, the +agreement shall be interpreted to make the maximum disclaimer or +limitation permitted by the applicable state law. The invalidity or +unenforceability of any provision of this agreement shall not void the +remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in +accordance with this agreement, and any volunteers associated with the +production, promotion and distribution of Project Gutenberg-tm +electronic works, harmless from all liability, costs and expenses, +including legal fees, that arise directly or indirectly from any of +the following which you do or cause to occur: (a) distribution of this +or any Project Gutenberg-tm work, (b) alteration, modification, or +additions or deletions to any Project Gutenberg-tm work, and (c) any +Defect you cause. + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of +computers including obsolete, old, middle-aged and new computers. It +exists because of the efforts of hundreds of volunteers and donations +from people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need are critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future +generations. To learn more about the Project Gutenberg Literary +Archive Foundation and how your efforts and donations can help, see +Sections 3 and 4 and the Foundation information page at +www.gutenberg.org + +Section 3. Information about the Project Gutenberg Literary +Archive Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Contributions to the Project Gutenberg Literary +Archive Foundation are tax deductible to the full extent permitted by +U.S. federal laws and your state's laws. + +The Foundation's principal office is in Fairbanks, Alaska, with the +mailing address: PO Box 750175, Fairbanks, AK 99775, but its +volunteers and employees are scattered throughout numerous +locations. Its business office is located at 809 North 1500 West, Salt +Lake City, UT 84116, (801) 596-1887. Email contact links and up to +date contact information can be found at the Foundation's web site and +official page at www.gutenberg.org/contact + +For additional contact information: + + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To SEND +DONATIONS or determine the status of compliance for any particular +state visit www.gutenberg.org/donate + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. To +donate, please visit: www.gutenberg.org/donate + +Section 5. General Information About Project Gutenberg-tm electronic works. + +Professor Michael S. Hart was the originator of the Project +Gutenberg-tm concept of a library of electronic works that could be +freely shared with anyone. For forty years, he produced and +distributed Project Gutenberg-tm eBooks with only a loose network of +volunteer support. + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as not protected by copyright in +the U.S. unless a copyright notice is included. Thus, we do not +necessarily keep eBooks in compliance with any particular paper +edition. + +Most people start at our Web site which has the main PG search +facility: www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + +</pre></body> +</html> diff --git a/3270-h/images/fpb.jpg b/3270-h/images/fpb.jpg Binary files differnew file mode 100644 index 0000000..a8ae748 --- /dev/null +++ b/3270-h/images/fpb.jpg diff --git a/3270-h/images/fps.jpg b/3270-h/images/fps.jpg Binary files differnew file mode 100644 index 0000000..d3bee53 --- /dev/null +++ b/3270-h/images/fps.jpg |
