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 an one to be saved, then for such an one that is saved. If for such an one to be pardoned his great transgressions, then for such an one who is pardoned these to come daily to Jesus Christ too, to be cleansed and set free from his common infirmities, and from the iniquities of his holy things. Therefore, let the poor sinner that would be saved labour for skill to make the best improvement of the grace of Christ to help him against the temptations of the devil and his sins.
Tenth, 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, spoken or done what their profession or conscience told them they should not, and that have the guilt and burden thereof upon their consciences.
Whether a thing be wrong or right, guilt may pursue him that doth contrary to his conscience. But suppose a man should deny his God, or his Christ, or relinquish a good profession, and be under the real guilt thereof, shall he, therefore, conclude he is gone for ever? Let him come again with Peter's tears, and no doubt but he shall obtain Peter's forgiveness; for the text includes the biggest sinners. And 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 chirurgeon, 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 26:9–11).
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 he turn away, and not return?' (Jer 8:4). 'and in that day will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted. And I will make her that halted a remnant, and her that was cast far 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 (Micah 4:6,7; Zeph 3:19; 1 Kings 18:21).
I will conclude, then, that for them that have halted, or may halt, the Lord has mercy in the bank,35 and is willing to accept them if they return to him again. 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 44:10–14). Thou, then, that mayest 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.
But, perhaps, thou wilt say, He doth not save all revolters, and, therefore, perhaps not me. Answer. Art thou returning to God? If thou art returning, thou art the man; 'Return, ye backsliding children, and I will heal your backslidings' (Jer 3:22).
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 that they are yet alive, and, if they use the means in time, doubtless they may be healed.
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? Hence his love is said to be such as passeth knowledge, and that his riches are unsearchable. He has, nobody knows what; for nobody knows who! 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; couldest though 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.
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. Now since, in the opinion of all men, the revolter is such an 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.
Eleventh, 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 incidence36 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 (Titus 3:2,3).
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. Ministers, I say, should do thus, both by their doctrine, and in all other respects. Austerity doth not become us, neither in doctrine nor in conversation.37 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 not ministers thus to do.
[A gentle reproof.]
Remember your Lord, he was familiar with publicans and sinners to a proverb: 'Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners' (Matt 11:19). 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? 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?
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. But, I say, let ministers follow the steps of their blessed Lord, who, by word and deed, showed 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.'
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. Love your Saviour; yea, show 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.38 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 14:21). Practical love, which stands in self-denial, in charity to my neighbour, and a patient enduring of affliction for his name; this is counted love. Right love to Christ is that which carries in it a provoking argument to others of the brethren (Heb 10:24). Should a man ask me how he should know that he loveth the