A Word to Sinners and a Word to Saints, Part 1 · Chapter 12
CHAP. XII. Sheweth that there is hope of Mercy for the worst of Sinners.
II. ANother truth to be embraced in order to thy Regeneration, is this, That there is hope of mercy for the greatest sinners.
Though the condition of men in their state of unregeneracy be very deplorable, yet it is not desperate: there is hope of mercy for the worst of them, which will appear from a due consideration,
1. Of Gods powers and willingness to save the worst of sinners.
2. Of the all-sufficiency of Christs Sacrifice.
3. Of Christs readiness to embrace all poor sinners, who will but, come unto him, and receive him upon the terms of the Gospel.
I. For the Power of God to save the worst of sinners, it doth appear;
1. From the infiniteness of his mercy, which is compared to the depth of the Sea. Mich. 7.19.Thou wilt cast all their sins into the depth of the Sea, saith the Prophet Micah. The Sea is of such a vast capacity, that it can swallow up the highest mountain, as well as cover the lowest mole-hill. In like manner the mercy of God is of such a boundless extent, that it can pardon the greatest and grossest sins, as well as the least. In which respect he is said to be plenteous in mercy, Psal. 86.5.and rich in mercy: Eph. 2.4.admire it we may, but no man is able to express how great the mercy of the Lord is, being as himself infinite without any limits or bounds.
Ah sinner, far be it from thee, either to straighten the mercy of God, or so to aggravate thy sins, as to conclude that thy sins are greater than can be forgiven: do not so aggravate thy mighty sins, as thereby to derogate from infinite mercy. Is not the mercy of God infinite? Is it not the mercy of a God? thy greatest sins are but finite, as being the sins of a creature: but his mercy is infinite, being the mercy of a God. As there is no proportion between that which is finite, and that which is infinite: So neither is there any proportion between the greatest of thy sins, and the mercy of God.
2. The power of God to save the worst of sinners appeareth from the unlimited extent of his promises. What ever God promiseth, sure he hath power to perform. Now the promises of God exclude no sinner, nor any sin (except the sin against the Holy Ghost) nor any time of coming unto him: for in all these respects are the promises of God wondrous large, and of great extent.
1. They exclude no sinner. For they run for the most part in the generality: promising mercy and forgiveness to all who turn unto him in truth, and sincerity, as Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy on him, and to our God, and he will abundatly pardon. Here the Prophet speaks to the wicked and unrighteous indefinitely, even to all and every one of them, and assures them that upon their repentance, they shall be received to mercy.
2. They exclude no sins, no not scarlet and crimson sins, as Isa. 1.18. Though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool; that is, though your sins be never so great and hainous, yet upon your repentance, through the mercy of God in Christ, they shall be so abolished, as if they had never been committed.
3. They exclude no time for the sinners coming unto God, but whensoever, sooner or later, first or last, so that he come in truth, he shall find mercy and forgiveness, Ezck. 33.12. The promise lyeth in the day that the sinner turneth. Seeing therefore, oh sinner, God hath not excepted thy person, nor thy sins, no thy time of coming, do not thou except thy self, saying, thy sins are greater than can be pardoned, and thy day of grace is past. Oh do not so great an injury to God, as to set any bounds or limits either to his mercy, or to his promises.
3. The power of God to save the worst of sinners appeareth from his actual receiving the most heinous sinners to mercy. The greatest sinners that we read of in Scripture have obtained mercy. Who greater than Mannasseh? 2 Chron. 33.3, &c.who was a Sorcerer, an Idolater, a Murtherer, and what not? and yet was received to mercy. And who greater in the New Testament than Paul? 1 Tim. 1. 13, &c.who was a Blasphemer and a Persecutor of the Saints and People of God; and yet was received to mercy. Now what God hath done formerly, he is still able to do, he is still the same God, his power is no whit lessened, nor diminished.
Oh sinner, what ground hast thou then to question the mercy of God to thy soul, if thou dost in truth turn from thy sins unto him, and earnestly beg the pardon and forgiveness of them? I know indeed that before God giveth a sight and a sense of our sins, we are too too apt to presume: but our understandings are no sooner inlightned to see our sins, and our consciences awakened to feel the burden of them, but we are very apt to despair: it being the great design of our adversary the Devil either to make us dye in a senseless calm, or else to perish in a desperate storm. Oh saith the awakened sinner, my sins are many for number, and heinous in their quality, having aggravated them by many amplifying circumstances. Certainly there is no hope of mercy for such a wretched, sinfull creature as I am, whose sins are greater than can be forgiven. But take notice, I beseech thee, of these two things.
1. Though in thy self there is nothing but ground and matter of despair, yet in the mercy of God, through the merits of Jesus Christ, there is ground enough of comfort, and encouragement.
2. How many and heinous soever thy sins have been, yet if thou canst find an heart to turn from them unto God, and in good earnest set upon the practice of an holy life, and so become a new creature, God will receive thee to mercy.
But still beware thou abuse not mercy by making it thy encouragement to sin: turn not this cup of Salvation into a cup of deadly poyson: let not the doctrine of infinite mercy be thy damnation: abuse not mercy as thy encouragement to sin, but improve mercy as thy encouragement to repentance.
2. For the Willingness of God to save poor sinners, even the worst of them; it doth appear,
1. From Gods description of himself, Exod. 34.6, 7. The Lord God, merciful, and gracious; long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin. Why should the Lord proclaim himself merciful and gracious to forgive all manner of sins? but for the encouragement of poor penitent sinners to come unto him with hope of acceptance.
There is not a letter in this name of God, not a word in this description of him, but fully and adequately answers all the objections which may be made by poor sinners against their own souls.
Obj. 1. Wilt thou say that thy condition is as bad as the worst? having been as great and hainous a sinner as ever lived upon the face of the earth.
A. To answer this, God here declareth himself to be the Lord, merciful. The Lord, therefore able to save thee to the utmost: Though thy sins be never so many and hainous, yet he is able to save thee from them all. And he is merciful, therefore willing to save thee; for in him there are bowels of mercy, pitty and compassion, and he delights in mercy.
Obj. 2. Wilt thou say, thou art in thy self most unworthy to partake of any mercy from God, having nothing in thee to commend thee to him, or to move him to extend his mercy unto thee?
A. To this the Lord answers in the next place, that he is gracious: and therefore what he doth, he will do freely, without any respect of works or worthiness in us; for grace is to shew mercy freely. The mercy God ever shewed to any of his people, was originally founded in himself alone, in his own goodness and loving-kindness. The Apostle therefore calleth it (a)foreign 2 Thes. 1.11.the good pleasure of his goodness. Whereupon saith the Lord himself,(b)Exod. 33.19. I will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.
Obj. 3. Wilt thou further object and say, thou hast mispent the flower of thy youth, and the strength of thy age in vanity and pleasure, thy whole life hath been a continued course of sinning against God; so that thou hast cause to fear that God hath given over looking after thee, and that his patience towards thee is expired, and thy day of grace past.
A. To this the Lord answers in the following words, that he is long-suffering. Not only merciful and gracious, but likewise long-suffering to thee-ward,2 Pet. 3.9. not willing that thou shouldst perish, but that thou even thou shouldst come to repentance. He still waiteth, for thy repentance and reformation,Isa. 30.18. that he may be gracious unto thee.
Obj. 4. Wilt thou say that though the Lord hath shewed himself merciful, gracious and long-suffering unto others, yet thou art so destitute of all grace and goodness, that thou hast little hope of partaking thereof?
A. To this the Lord answers in the next words, that he is abundant in goodness; as he hath extended his grace, mercy and patience unto others, so he hath enough and enough for thee: his store is no whit diminished by what he hath given out: but as he is an ever-flowing, so an over-flowing Fountain of all grace, mercy and goodness for the supply of his people; he is abundant in goodness.
Obj. 5. Wilt thou say, that though the Lord be abundant in goodness, yet thou art fearfull whether he will extend his goodness unto thee?
A. To this the Lord answers, that he is abundant as in goodness, so in truth. God having in his word promised to receive all poor penitent sinners unto mercy, who will in truth turn from their sins unto him; his truth and faithfulness ingageth him to shew mercy unto thee, and to receive thee into the arms of his free grace, upon thy true and unfeigned repentance.
Obj. 6. Wilt thou say, God is indeed abundant in mercy and goodness, but it is only for a few.
A. To this the Lord answers, in the next words, That he hath mercy for thousands, yea he keeps it by him for all that will but come in, and partake thereof, for so it is expressed, keeping mercy for thousands. Where a finite number, thousands, is put for an indefinite, multitudes, innumerable multitudes. Therefore if thou with thousands wilt come in truth, unfeignedly hating thy former lewd courses, and resolve for the time to come upon new courses, company and conversation: know, that God hath mercy in store for thee, yea as large a portion as ever any found, or were made partakers of.
Obj. 7. Wilt thou say, Thy sins are both many and hainous, more for number than thou canst possibly reckon up, and more hainous than thou canst sufficiently aggravate.
A. To this the Lord answers in the next words, That he is a God forgiving iniquity, transgression, and sin, that is, sins of all sorts, from the least to the greatest. As if he had said, That he would pardon; as all sinners who truly turn from their sins unto him, and close with Jesus Christ, So all their sins, of what kind or degree soever. For the learned generally conceive, that under these three terms, iniquity, transgression, and sin, all manner of sins are comprehended. Thus much for the opening, and applying the fore-mentioned description of God, which sets forth his willingness to save poor lost sinners.
2. Gods willingness appeareth from his commands to the worst of sinners to repent and believe. For the former, that God commands them to repent, and turn from their sins unto him, we have abundant proof in Scripture. As Isai. 1. we read that they who are stiled Rulers of Sodom, and p…ople of Gomorrah, v. 10. being like them for all manner of abominable wickednesses, even as bad as they, or rather worse; and whose sins ar… called scarlet, and crimson sins, v. 18. yet in v. 16. are they called upon to repent. Wash ye, make ye clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well. Which are exhortations to repentance. And Ier. 3.1. We read that they who had committed spiritual Adultery, having forsaken the true God, and worshipped Idols, even stocks and stones; yet are they called upon to repent, and turn unto God. Though thou hast played the Harlot with many Lovers, yet return again to me, saith the Lord; and I will be reconciled to thee again, and receive thee into my grace and favour.
And for the latter, that God commands poor sinners to believe in Jesus Christ, we have a clear proof, 1 Joh. 3.23. This is his commandment, that we should believe on the name of his Son Iesus Christ. Now Gods commanding all poor sinners, even, the worst of them to repent and believe, is a clear demonstration of his willingness to have them saved, by putting them upon the use of those means he hath appointed and sanctified thereunto.
Ah sinner, how should this prevail with thee to abandon thy sins, and to adventure on Jesus Christ as thy Lord and Saviour? The command of God to repent and believe should me-thinks out-weigh all the suggestions of Satan, and carnal reasonings of thine own heart; it should swallow up all scruples, fears and doubts. Abraham we read upon the command of God was willing to offer up his own Son, his beloved Son Isaac, us a Sacrifice. And wilt thou refuse to Sacrifice thy beloved Lust, and to embrace the beloved Son of God with the arms of thy faith, when thou hast the command of God for both? Oh therefore resolve, as to cast away thy sins, so to cast thy self into the arms of Jesus Christ, and to give up thy self unto him, and his Laws, to be ruled and governed thereby, and thou shalt live.
3. Gods willingness to save poor penitent sinners, appeareth from his many gracious promises to receive the very worst of sinners upon their repentance. Let the wicked fo…sake his way, Isa. 55.and the unrighteous man his thoughts, and l…t him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Or, as the Original word signifieth, he will multiply pardon and forgiveness; Though the wicked multiply their sins, yet if they turn from them unto God by true and unfaigned repentance, he will multiply pardon and forgiveness. And saith the Prophet Ezekiel,Ezek. 18.21, 22. If the wicked will turn from all his sins that he hath committed, and keep all my Statutes, and do that which is lawfull and right, he shall surely live, he shall not dye: All his transgressions that he hath committed, they shall not be mentioned unto him, in his righteousness that he hath done, he shall live. These and such like gracious promises of God in his Word for the encouragement of poor sinners to turn from their sins unto him, cannot but strongly argue his willingness to have them saved.
4. As if this were not enough to set forth Gods willingness; to his promises he hath added his …ath. As I live, Ezek. 33.11.saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Here the Lord sweareth by himself, there being no greater to swear by. As if he had said, As sure as I am the true and living God, so certainly I have no pleasure in the death of the wicked, but that he should turn from his wicked wayes, and embrace my mercy in Jesus Christ. Because wicked men are so hardly perswaded of Gods willingness to save them, therefore to convince them thereof, and to encourage them to turn from their sins unto him, he takes his oath on it, that he is infinitely more willing that wicked men should repent, and be saved, than that they should perish in their sins, and be damned.
5. The Lord to shew his willingness to save poor sinners, pleads with them in the words following, Turn ye, turn ye from your evil wayes, for why will ye dye, Ezek. 33.11.O house of Israel. Here the Lord condescends to reason the case with poor sinners, Why they will dye and perish, and not rather turn from their sins unto him, that they may live in bliss and happiness to all Eternity: And then exhorts them with all earnestness to repentance, saying, turn ye, turn ye; which ingemination denoteth the vehement affection and desire of God, to have sinners turn from their sins unto him, that they may not perish, but have everlasting life.
6. Gods willingness appeareth from his free offer and tender of Christ to all who will but receive him by the hand of faith; as none are named, so none are excluded. The Angel that brought from Heaven the tydings of Christs birth, saith, that it was for all people, Ezek. 2.10.Behold, saith he, I bring you tydings of great joy, which shall be to all people. And saith our Saviour, God so loved the World, Joh. 3.16.that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. Where by the World is meant indefinitely mankind, of what Nation or Condition, Sex or State, Age or other Difference soever they be. And therefore the offer of Christ is indefinitely to all, without exception of any: there being no state or condition of men which God hath excluded from Salvation by Christ, which doth clearly evidence his willingness to save poor sinners.
Oh sinner, seeing God doth freely offer Christ to all, without exception of any, do not thou except thy self, limit not where God hath not limited; say not I am unworthy, or my sins are many and heinous, cloathed with many aggravating circumstances; but stir up thy self to adventure thy soul on Christ, upon the general offer of him in the Gospel. The first work of faith in many hath been to adventure their souls on Christ upon the free offer of him to all indefinitely. Do thou in like manner adventure to cast thy self upon the free grace of God in Christ, with resolution to abandon thy lusts for the time to come, and to take Christ for thy Lord and Husband, as well as for thy Priest and Saviour. This is that which God requireth; and if he hath perswaded thine heart to this, it is a good sign that mercy is intended for thee.
7. Gods willingness appeareth from his beseeching poor sinners to be reconciled to him, as the Apostle expresseth, We are Ambassadours for Christ, 2 Cor. 5.20.as though he did beseech you by us, we pray you in Christs stead be reconciled to God. Ah sinner, rather than thou shouldst perish in thy sins, God himself, who is the God of mercy, doth as it were, kneel down before thee, and beseecheth thee, for the Lord Jesus Christ his sake, to pitty thy poor soul, and to accept of the reconcil…ation which Christ hath purchased by his bloody death and passion. Oh the depth of the incomprehensible love of God to poor sinners, that he should not only command and invite, but likewise beseech and intreat them to turn from their sins unto him, and accept of the reconciliation purchased by the blood of his Son Jesus Christ. Surely this must needs evidence his great willingness to save poor sinners.
8. His willingness further appeareth by his sending Ministers as his Ambassadours unto poor sinners, upon terms of peace and reconciliation, as the Apostle expresseth in the forementioned place,2 Cor. 5.20. We are Ambassadours to beseech you to be reconciled to God. As if he had said, We are commanded by the Lord our Master, to offer you terms of peace and reconciliation, to profer you peace and pardon, if you will heartily turn from your sins unto God. We are sent as Ambassadours to acquaint you, what Christ hath done and suffered for your redemption, how he hath fulfilled the Law for you, and offered up his life as a Sacrifice and satisfaction to Gods justice for your sins, and how you may be happy for ever, if you will rest upon Christs perfect righteousness and all-sufficient Sacrifice for life and salvation, and give up your selves unto him, to serve and obey his laws and commandments. I do here therefore as Gods Ambassadour, in his name, proclaim to the worst of you, to the greatest and oldest sinner; that you may have mercy and Salvation, if you will abandon your lusts, and close with Jesus Christ, upon the terms of the Gospel, receiving him for your King, Priest and Prophet.
Oh how can we but stand amazed at the riches of Gods mercy and goodness, that when we, upon the knees of our souls, should have sought unto him for peace and reconciliation, yet that he, being the great Lord of Heaven and of Earth, should condescend so far as to send Ambassadours unto us, sinfull dust and ashes, to intreat us to be reconciled to him, to accept his grace and favour? Oh how doth this evidence his great willingness that poor sinners should not perish, but have everlasting life? Certainly if God had taken more pleasure in your damnation than in your salvation, he would never have sent his Ministers as Ambassadours to shew you the way and means of salvation, by receiving Christ as your Lord and Saviour, and giving up your selves unto him; he would never have perswaded you by so many arguments, and beseeched you to turn from your sins unto him, that your souls might live in glory to all Eternity.
9. Gods willingness doth likewise appear from the greatness of his patience in bearing with sinners. For the Lord having used all means for the conversion of poor sinners, he waits with much patience and long-suffering for their repentance; to see whether they will turn from their sins unto him or no. He waits upon the Swearer, the Drunkard, the Whore-Master, the covetous Worldling day after day, week after week, year after year, crying after them, as he did after Ierusalem, Jer. 13.17.Oh will ye not be made clean? Oh when will it once be? When wilt thou leave thy Swearing, thy Drinking, thy Whoring, thy Covetousness, and the like? And when will thy prophane heart be sanctified? thine unclean heart be purified? and thy carnal heart spiritualized? oh when will it once be? oh sinner, who art now grown old in sin, how long hath the Lord waited on thee? for shame, let him wait no longer, but turn thee, turn thee from thy wicked wayes and courses, that thou maist receive mercies from him. This patience of God towards sinners, must needs evidence his willingness to have them saved. For if he had not been willing, he would have cut them off long agoe, and have dealt with them as he did with the Devils, who had no sooner sinned, but he clapt his chains upon them, and still reserves them to the great day in chains of darkness.
10. Gods willingness appeareth in that he hath made the way of salvation as easie as can stand with his honour. For the way of salvation now is only believing in Iesus Christ, for so runs the covenant of grace, believe and ye shall be saved. Whereas the Covenant of works ran thus, Do this and live. So that now whosoever believeth in Iesus Christ shall be saved, that is, whosoever receiveth Jesus Christ as his Lord and Saviour, giving himself up to be ruled by him, and resteth upon his perfect righteousness, and all-sufficient Sacrifice, for the pardon of his sins here, and for eternal salvation hereafter, Shall not perish, but have everlasting life.
The covenant of works required perfect obedience in every mans own person. But the Covenant of grace requireth only our sincere endeavour to keep the Commandements of the Lord; and accepteth the obedience performed by our surety Jesus Christ for us. For we being disenabled by the fall of Adam for performing obedience to the law; Jesus Christ the only begotten Son of God, came down from Heaven, took our nature upon him, and therein became our surety, and as our surety, in our steed, for us, subjected himself to the Law, perfectly fulfilled the same; and his obedience is by God accepted for us, and imputed unto us, as if we our selves, in our own persons, had kept the whole Law of God, and perfectly fulfilled the same. Indeed personal obedience is required under the Gospel of believers, but not as the matter of our justification, but as an evidence and fruit of our justification. I say as an evidence of our justification, that we may make it manifest both to our selves and to the World, that we are justified and made righteous by Jesus Christ. And also as a fruit of our justification, that by our good works we might glorifie God,Mat. 5.16. Joh. 15.8. for God is much glorified by the good works of his people.
Now in that God hath made the way of salvation so easie to poor sinners, accepting of their sincere endeavour to keep his Commandements, for perfect obedience; And of the obedience and righteousness of Jesus Christ their surety for personal obedience; it must needs evidence his willingness to have poor sinners saved.
11. Gods willingness to save the very worst of sinners is most lively represented in the Parable of the Prodigal, as it is recorded, Luke 15.20, &c. where we read how the Prodigal no sooner resolved to go to his Father, and acknowledge his offences, but his Father prevented him, for when he was yet a great way off, Luk. 15.20.his Father saw him, and had compassion, and ran, and fell on his neck, and kiss'd him. Where there are several passages very observable in the Father of the Prodigal.
1. His quick observation, For when he was yet a great way off, his Father saw him. Before he espyed his Father, his Father saw him. Though God is many times unwilling to see the sinner, yet is he at all times very willing to espy the penitent. Yea, no sooner doth a sinner resolve to turn from his sins unto God, but he spyes him and pittyes him.
2. His present commiseration, His Father saw him and had compassion on him. Though God looks on obstinate sinners with indignation, yet he looks on the penitent with commiseration. When the heart of a sinner is penitentially touched, then the bowels of Gods mercy are moved within him.Jer. 31.20. When Ephraim repented and turned, the Lord saith, My bowells are troubled for him, I will surely have mercy on him.
3. His sp…edy readiness to embrace him. It is said, the Son went to his Father, but the Father ran to meet his penitent Son, shewing how ready and swift the Lord is to shew mercy to a penitent returning sinner. There is a great difference betwixt Gods coming to punish a sinner, and his coming to shew mercy to a penitent.Nah. 1.3. He is said to be slow to wrath, but he is f…ist to shew mercy. As soon as ever Ephraim said,Jer. 31.19, 20. I repented, instantly it follows, I will surely have mercy upon him, saith the Lord. David had no sooner said, I have sinned, but Nathan had commission presently to reply,2 Sam. 12.13. the Lord hath done away thy sin. A sinner no sooner turnes from his sins unto God by repentance, but God turns unto him in mercy.
4. His wonderful tenderness. The Father fell on his neck. To have taken him by the hand had been much, but to fall on his neck and embrace him, and that as he was in his loathsome stinking rags, was a greater favour than could be expected. How open are the arms of mercy to embrace a penitent returning sinner?
5. His strong affection, expressed by kissing his penitent Son, for as it follows, He kissed him. He did not only embrace him, but he likewise kissed him. And as St. Austin observeth,Nondum uno verbo audito, squalidum & deformem amplectitur, &c. Aug. Before the Son had spoken one word unto his Father, the Father falleth upon his neck, and kissed his ragged and deformed Son; which sheweth Gods willingness to receive and embrace all poor penitent sinners, that have but a thought of turning from their sins unto him. Yea, the Fathers kissing of his returning Son, was to make him know that he was truly reconciled to him, notwithstanding his former wicked and l…d courses;I… signum reconciliationis & laetitiae. and to shew that he rejoyced as much at his penitential return, as he had grieved at his sinfull departure.
Oh sinner, What an encouragement should this be unto thee to turn from thy sins unto God, who hath as an eye of mercy to espye a returning sinner; so an heart full of mercy and compassion to pitty a returning sinner; and feet of mercy to meet a returning sinner; and arms of mercy to embrace a returning sinner; and lips of mercy to kiss a returning sinner, in token that he is reconciled to him. Oh therefore let me prevail with thee, whosoever thou art, how many and hainous soever thy sins are, to turn from them unto God by true and unfained repentance, and that with hope of mercy and acceptance, in and through the merits and intercession of Jesus Christ.