The Jerusalem Sinner Saved
or, GOOD NEWS FOR THE VILEST OF MEN
by John Bunyan

Why, there are some people that are in chief the devil's sin-breeders in the towns and places where they live. The place, town, or family where they live, must needs be horribly verminous, as it were, eaten up with vermin. Now, let the Lord Jesus, in the first place, cleanse these great breeders, and there will be given a nip to those swarms of sins that used to be committed in such places throughout the town, house, or family, where such sin-breeding persons used to be.

I speak by experience: I was one of these verminous ones, one of these great sin-breeders; I infected all the youth of the town where I was born, with all manner of youthful vanities. The neighbours counted me so; my practice proved me so: wherefore Christ Jesus took me first, and taking me first, the contagion was much allayed all the town over. When God made me sigh, they would hearken, and enquiringly say, What is the matter with John? They also gave their various opinions of me: but, as I said, sin cooled, and failed, as to his full career. When I went out to seek the bread of life, some of them would follow, and the rest be put into a muse at home. Yea, almost the town, at first, at times would go out to hear at the place where I found good; yea, young and old for a while had some reformation on them; also some of them, perceiving that God had mercy upon me, came crying to him for mercy too.

But what need I give you an instance of poor I; I will come to Manasseh the king. So long as he was a ring-leading sinner, the great idolater, the chief for devilism, the whole land flowed with wickedness; for he "made them to sin," and do worse than the heathen that dwelt round about them, or that was cast out from before them: but when God converted him, the whole land was reformed. Down went the groves, the idols, and altars of Baal, and up went true religion in much of the power and purity of it. You will say, The king reformed by power. I answer, doubtless, and by example too; for people observe their leaders; as their fathers did, so did they; 2 Chron. xxxiii. 2.

This, therefore, is another reason why Jesus would have mercy offered in the first place to the biggest sinners, because that is the best way, if they receive it, most to weaken the kingdom of Satan, and to keep it poor and low.

And do you not think now, that if God would but take hold of the hearts of some of the most notorious in your town, in your family, or country, that this thing would be verified before your faces? It would, it would, to the joy of you that are godly, to the making of hell to sigh, to the great suppressing of sin, the glory of Christ, and the joy of the angels of God. And ministers should, therefore, that this work might go on, take advantages to persuade with the biggest sinners to come into Christ, according to my text, and their commissions; "Beginning at Jerusalem."

Fifthly, Jesus Christ would have mercy offered, in the first place, to the biggest sinners; because such, when converted, are usually the best helps in the church against temptations, and fittest for the support of the feeble-minded there. Hence, usually, you have some such in the first plantation of churches, or quickly upon it. Churches would do but sorrily, if Christ Jesus did not put such converts among them: they are the monuments and mirrors of mercy. The very sight of such a sinner in God's house, yea, the very thought of him, where the sight of him cannot be had, is ofttimes greatly for the help of the faith of the feeble.

"When the churches (said Paul) that were in Judea, heard this concerning me, that he which persecuted them in time past, now preached the faith which once he destroyed, they glorified God in me;" Gal. i. 20-24.

"Glorified God." How is that? Why, they praised him, and took courage to believe the more in the mercy of God; for that he had had mercy on such a great sinner as he. They glorified God "in me;" they wondered that grace should be so rich, as to take hold of such a wretch as I was; and for my sake believed in Christ the more.

There are two things that great sinners are acquainted with, when they come to divulge them to the saints, that are a great relief to their faith.

1. The contests that they usually have with the devil at their parting with him.

2. Their knowledge of his secrets in his workings.

For the first, The biggest sinners have usually great contests with the devil at their partings; and this is an help to saints: for ordinary saints find afterwards what the vile ones find at first, but when at the opening of hearts, the one finds himself to be as the other, the one is a comfort to the other. The lesser sort of sinners find but little of this, till after they have been some time in profession; but the vile man meets with his at the beginning. Wherefore he, when the other is down, is ready to tell that he has met with the same before; for, I say, he has had it before. Satan is loath to part with a great sinner. What my true servant (quoth he), my old servant, wilt thou forsake me now? having so often sold thyself to me to work wickedness, wilt thou forsake me now? Thou horrible wretch, dost not know, that thou hast sinned thyself beyond the reach of grace, and dost think to find mercy now? Art not thou a murderer, a thief, a harlot, a witch, a sinner of the greatest size, and dost thou look for mercy now? Dost thou think that Christ will foul his fingers with thee?

'Tis enough to make angels blush, saith Satan, to see so vile a one knock at heaven-gates for mercy, and wilt thou be so abominably bold to do it? Thus Satan dealt with me, says the great sinner, when at first I came to Jesus Christ. And what did you reply? saith the tempted. Why, I granted the whole charge to be true, says the other. And what, did you despair, or how? No, saith he, I said, I am Magdalen, I am Zaccheus, I am the thief, I am the harlot, I am the publican, I am the prodigal, and one of Christ's murderers: yea, worse than any of these; and yet God was so far off from rejecting of me (as I found afterwards), that there was music and dancing in his house for me, and for joy that I was come home unto him. O blessed be God for grace (says the other), for then I hope there is favour for me. Yea, as I told you, such a one is a continual spectacle in the church, for every one to behold God's grace and wonder by.

Secondly, And as for the secrets of Satan, such as are suggestions to question the being of God, the truth of his word, and to be annoyed with devilish blasphemies; none more acquainted with these than the biggest sinners at their conversion; wherefore thus also they are prepared to be helps in the church to relieve and comfort the other.

I might also here tell you of the contests and battles that such are engaged in, wherein they find the besettings of Satan, above any other of the saints. At which times Satan assaults the soul with darkness, fears, frightful thoughts of apparitions; now they sweat, pant, cry out, and struggle for life.

The angels now come down to behold the sight, and rejoice to see a bit of dust and ashes to overcome principalities and powers, and might, and dominions. But, as I said when these come a little to be settled, they are prepared for helping others, and are great comforts unto them. Their great sins give great encouragement to the devil to assault them; and by these temptations Christ takes advantage to make them the more helpful to the churches.

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.

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.

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.

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.

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.

Sixthly, 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.

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.

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.

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.

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.

This raving bedlam, that once was so, is he that now says, I laboured more than them all, more for Christ than them all.

But Paul, what moved thee thus to do? The love of Christ, says he. It was not I, but the grace of God that was with me. As who should say, O grace! 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.

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.

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.

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?

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.

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.

Jesus Christ therefore knows what he doth, when he lays hold on the hearts of sinners of the biggest size. He knows that such an one will love more than many that have not sinned half their sins.

I will tell you a story that I have 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.

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."

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.

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.

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.

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.

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.

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.

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.

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.

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.

Seventhly, 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.

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.

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.

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?

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.

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.

And, I say, as I said before, in whom is light like so to shine, as in the souls of great sinners?

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.

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.

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.

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.

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.

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.

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."

Eighthly, and lastly, Christ Jesus will have mercy to be offered in the first place to the biggest sinners; for that by that means the impenitent that are left behind will be at the judgment the more left without excuse.

God's word has two edges; it can cut back-stroke and fore-stroke: if it doth thee no good, it will do thee hurt; 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.

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.

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.

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?

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.

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.

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.

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.

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.

Alas! alas! I say, what will these sinners do, that have, through their unbelief, eclipsed the glorious largeness of the mercy of God, and gave way to despair of salvation, because of the bigness of their sins?

For all these, though now glorious saints in light, were sometimes sinners of the biggest size, who had sins that were of a notorious hue; yet now, I say, they are in their shining and heavenly robes before the throne of God and of the Lamb, blessing for ever and 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.

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.

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.

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.

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.

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.

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.

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.

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.

And thus much for the reasons. I will conclude with a word of application.

First, Would Jesus Christ have mercy offered in the first place to the biggest sinners? then this shews us how to make a right judgment of the heart of Christ to men. Indeed we have advantage to guess at the goodness of his heart, by many things; as by his taking our nature upon him, his dying for us, his sending his word and ministers to us, and all that we might be saved. But this of beginning to offer mercy to Jerusalem, is that which heightens all the rest; for this doth not only confirm to us, that love was the cause of his dying for us, but it shews us yet more the depth of that love. He might have 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.

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.

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.

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.

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.

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.

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.

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.

Secondly, Would Jesus Christ have mercy offered in the first place to the biggest sinners, to the Jerusalem sinners? then, by this also, you must learn to judge of the sufficiency of the merits of Christ; not that the merits of Christ can be comprehended, for that they are beyond the conceptions of the whole world, being called the unsearchable riches of Christ; but yet they may be apprehended to a considerable degree. Now, the way to apprehend them most, is, to consider what offers, after his resurrection, he makes of his grace to sinners; for to be sure he will not offer beyond the virtue of his merits; because, as grace is the cause of his merits, so his merits are the basis and bounds upon and by which his grace stands good, and is let out to sinners.

Doth he then command that his mercy should be offered in the first place to the biggest sinners? It declares, that there is 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.

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.

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.

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.