The Fruits of Converting Grace
in the Salvation of Sinners

By Stephen Charnock

1. A sense of the sovereignty of grace in conversion, will first increase thankfulness. Converts only are fit to shew forth the praises of Christ: 'That you should shew forth the praises of him who hath called you out of darkness into his marvellous light,' 1 Peter 2:9; aretaV, the virtues of Christ. The end why God sets men at liberty from prisons and dungeons, and from fear of death and condemnation for great sins, is, that they may be fitted, and gain a commodious standing, to publish to the world the virtues of him; i.e. the mercy, meekness, patience, bounty, truth, and other royal perfections of Christ.

Men at their first conversion receive the grace of God with astonishment; for it is thaumastos phos, , 1 Peter 2:9, most amazing at the first appearance of it; as the northern nations, that want the sun for some months in the winter, are ready to deify it when it appears in their horizon; for the thickness of the foregoing darkness makes the lustre of the sun more admirable. But suppose a man had been all his lifetime like a mole under ground, and had never seen so much as the light of a candle, and had a view of that weak light at a distance, how would he admire it, when he compares it with his former darkness? But if he should be brought further, to behold the moon with its train of stars, his amazement would increase with the light. But let this person behold the sun, be touched with its warm beams, and enjoy the pleasure of seeing those rarities which the sun discovers, he will bless himself, adore it, and embrace that person that led him to enjoy such a benefit. And the blackness of that darkness he sat in before, will endear the present splendour to him, swell up such a spring-tide of astonishment, as that there shall be no more spirit in him. God lets men sit long in the shadow of death, and run to the utmost of sin, before he stops them, that their danger may enhance their deliverance.

We admire more when we are pulled out of danger, than when we are prevented from running into it. A malefactor will be more thankful for a pardon, when it comes just as he is going to be turned off. If there be degrees of harmony in heaven, without question the convert thief on the cross warbles out louder notes than others, because he had little time to do it on earth; and his engagements are the greater, because Christ took him in his arms when he was hanging over hell.

When Paul writ this epistle to Timothy, he was about fifty-five years of age; and yet those twenty years run out since his conversion had not stilled his admiration nor damped his thankfulness for converting grace. Take a prospect of it in this chapter: 'And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; who was before a blasphemer, and a persecutor, and injurious,' ver. 12, 13. I thank Christ Jesus our Lord. He seems to set his sin and God's mercy in opposition. I was injurious, but I obtained mercy. I was a blasphemer, but I obtained, &c. I—mercy. Who would imagine but that of all persons he should have passed by me, while he had taken this or that polished pharisee, this or that doctor of morality? But that he should overlook them, and set his eye upon me, so injurious, such a blasphemer, such a persecutor! A great sinner, when he reflects upon his sin, wonders that butt was not made at him. You find that no apostle gives such epithets to the grace of God as our apostle does; none so seraphical in his admiring expressions. Riches of grace, exceeding riches of grace, abundant grace, riches of glory, unsearchable riches of grace. He never speaks of grace without an emphasis. Single grace and single mercy would not serve his turn.

2. Love and affection. Mary Magdalene, out of whom Christ had cast seven devils, was most early in her affection to bestow her provision of spices upon the dead body of her Saviour. The fire of grace cannot be stifled, but will break out in glory to God. This is such a grace that man in innocency could not have exercised in such a height; because now the sinner is not only in his own sight unworthy of pardon, but worthy of the greatest hatred and punishment. You scarce find yourselves possessed with greater affection to any, than those who have been instruments to free you from your sinful fetters. How often do you bless them, could pull out your eyes for them, and think all ways too little to manifest the sense of your obligations to them! And does the instrument carry away all? Surely God has the greatest sacrifice of affection when the convert considers that his powerful grace was the principal agent to draw him out of this spiritual mire. As when a present is sent to you, you shew a courtesy to the servant; but the chief part of your kindness is devoted to the master that sent him. What flames of love, raptures of joy, transports of affection and boilings of courage for God in a young convert! The soul is most courageous for God at first conversion; because it is then most stored with comforts, and is so struck into amazement at the marvellous light which darts upon him, that he is ambitious to be a martyr for God presently: 'After that you were illuminated, you endured a great fight of afflictions,' Heb. 10:32. Grace is not only attended with afflictions, but bestows a courage upon a convert to endure them. The soul then thinks it is able to undergo anything for God, who hath bestowed so much grace upon it.

A Christian hath the greatest love to Christ at the first turning to him; for since the horror of all his sins, and the natural ugliness and deformity of that which he has served so long, comes with a full sense upon him, and since the admirable excellency of Christ shines upon him, which is a sight he was never acquainted with before, the greatness of the danger he was in, and the incomparable love which beams upon him from his believing a Saviour, fills his affection with full sails. Thus do men who have been tossed in a dangerous tempest, afflicted with the darkness of the night, as well as their danger, rejoice and welcome the rising sun in the morning, which dispels their tumultuous fears, as well as those gloomy shadows.

God permits a man's sin to abound, that his love after pardon may abound too: 'Her sins, which are many, are forgiven; for she loved much,' Luke 7:47; therefore, it is the consequent, not the cause of remission. And this interpretation agrees best with the following words, 'To whom little is forgiven, the same loves little.' It is more consonant to reason, that where there are greater mercies, there should be greater returns of affection. Remission of sins is the greatest evidence of God's love, and therefore should be the greatest incentive of ours. And indeed Christ never appears to a penitent with a more comely air in his countenance than upon the removal of great judgments or the pardon of great sins: 'In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel,' Isa. 4:2. In that day! In what day? After great judgments, ver. 1; and in the foregoing chapter, in purging away great filth, ver. 4. The branch Jesus appears most lovely when he comes laden with the fruit of grace, with the sanctifying juice of his blood, as a ripe bunch of grapes looks pleasantly in a thirsty traveller's eye. This convert Paul was more affectionate to Christ than any of the other apostles; for when he could not look upon him, he is enamoured on his very name, and delights to express it no less than five hundred times, as I remember some have numbered it in his epistles; more, proportionably, than Peter, James, and John did in what they writ.

3. Service and obedience. Such will endeavour to redeem the time, because their former days have been so evil, and recover those advantages of service which they lost by a course of sin. They will labour that the largeness of their sin way be answered by an extension of their zeal. Such will be almost as much ashamed to do but common service as they are now ashamed of their scarlet sins. As men, the further they go backward, the greater leap they usually take forward. Grace instructs a man in holiness out of gratitude. The grace of God 'teacheth us to deny ungodliness and worldly lusts, that we should live soberly, righteously, and godly in this present world,' Titus 2:12. Grace teaches us. The greater the grace, the more pressing is the instruction: as it increases gratitude, it increases service.

That Peter, who had been so criminal in denying his Master, and adding perjury to his perfidiousness, was as active in service as he had been in apostasy. He laid the first stone of the Christian church among the Jews after Christ's ascension; he preached the first sermon to them, and charged them home with his Master's murder, Acts 2. He was also the spokesman in all business described in the first six chapters of the Acts. He laid also the first foundation of the Gentile church; for God in a vision revealed to him the calling of the Gentiles, passing by all the other apostles, to whom it was not known but by Peter's relation: 'Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe,' Acts 15:7. A good while ago, which good while ago refers to the time, Mat. 16:18, wherein Christ said, 'Upon this rock will I build my church.' He was chosen by God to this purpose, i.e. separated from the rest of the apostles, and adorned with this prerogative. Great sins did net make Christ change his resolution.

Never an apostle that had been bred up under Christ's wing that was so active an instrument as this Paul, who had been so bitter an enemy. He 'laboured more abundantly than all,' 1 Cor. 15:10. In matters of obedience he would not ask counsel of flesh and blood: 'Immediately I conferred not with flesh and blood,' Gal. 1:16. He was quick in his obedience. He had endeavoured to weaken Christ's kingdom; he now endeavours to list men in his service. He had breathed out threatenings; he now breathes out affections. He could even spend and be spent for the interests of his Saviour. And usually we find converted souls most active in the exercise of that grace which is most contrary to that which was their darling sin.

4. Humility and self-emptiness. Christ 'chose the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty,' 1 Cor. 1:26, 27, that nothing should be attributed to their worth and dignity, but to his grace and mercy. Were the gospel discovered only to the wise, they would look upon it rather as a discovery made by the optics of their own reason. And if God did bestow his grace only upon men of unspotted conversations, they would rather think it a debt God stood obliged to pay them than a free act of grace. As God reveals knowledge to the simplest, Mat. 11:25, so he does manifest grace to the sinfullest; and as Christ blessed his Father for that, so no doubt but he doth return the same thanks for this. Such great sinners receive all from God, and so have more reason to hang down their heads; others may sometimes cast many a loving look to their own righteousness, and, like Nebuchadnezzar, glory, This is the Babylon which I have built; and boast of their good acts, and freedom from the common pollutions of the world.

But such who were fallen over head and ears in the mire, and were dirty all over, have no cause to boast; for God did not find them, but made them worthy. They brought nothing but dirt and rags, that were not worthy the washing only God would pick glory out of their worthlessness to his own grace. Such are sensible that God was not their debtor, but they his, and that there was nothing in them to oblige God to bestow the least mite of mercy on them.

Therefore we find not one of these mountainous sinners in Scripture ascribing their conversion to their own strength or merit. As no apostle was so God-magnifying, so none was so self-vilifying as Paul. Though he was the greatest apostle, yet he accounts himself less than the least of all saints: Eph. 3:8, 'Unto me, who am less than the least of all saints.' Surely he might have put himself equal to the least; it would have been great humility to do so; but he is more humble than so; even less than the least; less even than him who was only fit to be a door-keeper in the house of God. And he esteems himself not only unworthy of the office of an apostle, but of the very name; 'not worthy,' 1 Cor. 15:9, not only to be, but 'to be called an apostle.' And why? Because of his former sin; 'because I persecuted the church of God.' The remembrance of his great sin before his conversion kept him humble. And in ver. 10, when he had a little boasted of his abundant labour, he checks himself presently; 'Yet not I, but the grace of God.' He attributes his very being as a Christian, as well as his actions, to the same cause, viz. the grace of God; By grace I am what I am.' So, Gal. 1:16, how doth Paul attribute to grace 'pleased by his grace to reveal;' revelation, not acquisition.

5. Bewailing of sin, and self-abhorrence for it. When men are first translated out of darkness into the kingdom of Christ, and begin to know Christ truly, the ways of their former ignorance are very bitter and uncouth things unto them. The very disproportion and unsuitableness of them to the sweetness of that grace which row they taste from the hand of Jesus is an offence to them, and hateful to their thoughts. Therefore the more sin a man hath run into before his return to God, the more he sees the vileness of his own nature, and consequently the more he abhors himself: 'Then shall you remember your iniquities, and shall loathe yourselves,' Ezek. 36:31. When? Ver. 29, when God had accomplished the promise of saving them from all their uncleanness. They shall remember with abhorrency what was their own sin, and shall enjoy what is purely God's. The time of pardoning great sins is the time of great self-loathing; such prove the holiest persons, because they have had more experience of the evil of sin.

Such are ashamed of their sins, not only at the instant of their conversion, but afterwards, every time they remember them: 'What fruit had you then in those things whereof you are now ashamed?' Rom. 6:21. Now, at that time when Paul writ to them, the very shame of their sins stuck upon them, though they had been converted before. The more they grew in the experimental knowledge of God and his goodness, the more a holy shame for sins committed in their natural condition was stirred in their consciences, and they could not but blush every time they considered how dirty they had been towards God. Now the greater the shame, the greater the hatred of the occasion of that shame, and the more exact the watchfulness against it; as a man that hath fallen into some slough by some stumble or oversight, when he travels that way again, he cannot but remember what a pickle he was in, and will be watchful lest he meet with the same mishap. Whose heart was more melted by mercy than Mary Magdalene's? All the pharisees that Christ converted never rained such showers of tears. How she used all her instruments of sin to be servants to her repentance! Her eyes, which had inflamed so many hearts, been snares to catch men, she makes the conduits to convey her penitential tears to her Saviour's feet. Her hair, which had engrossed so much time in the curiosity of dresses, she uses as a towel to wipe them. The ointment she had used for the tricking up herself, to gratify the senses of her lovers, she pours out to embalm her Lord. Her lusts should have no more of her choicest things, but her Saviour should have all. She would keep them not so much for her own use, as his.

6. Faith and dependence. (1.) At present, in the instant of the first act of faith. Great sins make us appear in the court of justification, sub forma impii, with a naked faith, when we have nothing to merit it, but much to deserve the contrary: 'Believes on him that justifies the ungodly,' Rom. 4:5. The more ungodly, the more elevated is that faith which lays hold on God. Thomas's unbelief was very black, for he had refused to give credit to all the testimonies of the disciples concerning Christ's resurrection; but when he was sensible. of his crime, and so kindly dealt with by his Saviour, he puts forth a stronger act of faith than any of the rest: 'My Lord, and my God,' John 20:28. His faith was not satisfied with a single my; he gives him more honourable titles, and his heart grasps him more closely and affectionately than any of the rest.

The man that was born blind, and cured by Christ, owns him, acts some faith before the pharisees: 'If this man were not of God, he could do nothing,' John 9:33; and he said, 'I believe,' ver. 89, and he worshipped him. But when Christ comes to talk with him particularly, verses. 36-38, he believes. When Christ comes to talk with a great sinner, one that hath had diseases naturally incurable, he exerts a stronger faith than others. It is then, Lord, I believe, and it is a faith accompanied with an adoration.

(2.) In following occasions. Pardoning such great sins, and converting such great sinners, is the best credential letter Christ brings with him from heaven. Men naturally would scarce believe for his own sake, but for his work's sake they would, because they are more led by sense than faith. This Christ knew, when he bids his disciples believe him for the work's sake that he was sent by God, and that they are unanimous in this work of grace, as well as in other works: 'Believe me, that I am in the Father, and the Father in me, or else believe me for the very work's sake,' John 14:11. Therefore those that have been partakers of this converting grace, if they stagger and doubt afterwards, they give the greatest affront to Christ.

For their unbelief is not only against his person, but against its work too. That he has far more reason to say to such than he did to his disciples, 'How long shall I be with you,' &c., Mat. 17:17: what should I stay to do such great works as these, and cannot be believed? Such great sins pardoned and escaped, make men take faster hold of Christ afterward. As a man that hath lately got out of a deep lake, wherein there were many serpents, crocodiles, and venomous creatures, which he has escaped, and has no sanctuary to protect him from their fury but by hanging upon a small bough; when he looks down upon them, and sees them gaping for him, and ready to devour him, if he were within their reach, he would summon up all his strength to hold fast that branch. In such a day will the branch of the Lord also be beautiful and glorious.

Certainly when the soul went out to Christ in so desperate a condition, with the load of guilt and discouragement upon it, and resolved to venture upon him, come what would of it, and found success; as it was the boldest adventure, which the Scripture frequently calls boldness, so it is the greatest encouragement to come to Christ upon any occasion whatsoever hereafter. This first act of faith is of so noble and generous a quality, that it is set as the copy of all following acts of faith. Beginning of your confidence,' Heb. 3:14, archen, , the primary act of faith, which was the principal act of confidence. Though there was a greater strength in the habit of faith after conversion, yet the first exercise of it upon Christ is the boldest and most vigorous, because it was for the saving the life when the soul saw no recovery any way but in Christ, and the most noble when it was under the discouragements of such mountains of guilt.

It also gave Christ the greatest honour, for it was an act of greater confidence in him than any succeeding act could be. Now if thou didst put forth such a high and daring act of faith when all thy sins hung about thee, and thou hadst neither a Hur nor Aaron to hold up thy hands, with much more confidence mayest thou come now, since thou hast tried how successful thy first faith has been. So when temptations assault thee, and the devil with all his black legions besets thee round, thou art not in a worse condition than at the first, when all thy sins did not only besiege thee, but possess thee. Well may such a soul say, If I acted faith when the devil had all the strongholds in me at the worst, now it is but a start out, and exercise the power of that first faith.

(3.) In case of corruptions likewise and unmastered sins. I have great corruptions, but the power which raised Christ raised me, when I had greater stones upon me wherewith I had even wearied God himself; and now when I have fewer, though they are too great still, shall I despair of that power which wrought greater miracles for me, and threw away my gravestones when I was not able to stir myself?

(4.) So in the case of desertion. I will venture to go to God, let him frown and strike; for I am sure I did once go to him when I was his absolute sworn enemy, and he had not a greater hater of him in the world than I was, and he did receive me. I am not worse now than I was at that time, for I love him, and would do all that I can to please him; therefore I will press into his presence now, and try the success of my first faith. Such men's faith is usually a more generous faith, because they have less of the principle of reason to support it. It is like that of Abraham's, a believing in hope against hope, Rom. 4:18. A faith, against mighty and mountainous opposition of high and mighty sins, that might scare a man from such acts of faith, and establish a diffidence of the promises of God in the soul. God receives no more glory from the faith of any than from those of the greatest sinners through their repentance.

7. Fear and reverence. Such will never despise the riches of that goodness and patience which has been given out to him, Rom. 2:4, because it has led him to repentance; and he will not provoke that goodness, which is conducting him to the enjoyment of all the fruits of repentance, to throw him off: 'There is forgiveness with thee,' saith David, 'that thou mayest be feared,' or worshipped, Ps. 130:4. If God should set a mark of death upon every iniquity, who could stand in his presence, or have any hope to be heard? but because he is a God of forgiveness, therefore he is reverenced; therefore the more forgiveness he doth expend upon any, the more he is reverenced. After a man's return to God, his fear of God is increased upon a more ingenuous account, for he fears God and his goodness, Hosea 3:5, whereas before he feared God and his power, God and his justice. And the Jews, of whom he there speaks, shall fear or reverence that goodness the more, because the sin he has pardoned was so great, as the crucifying the Son of God which, according to their fathers' wish, lay upon the heads of all their posterity.

God's goodness once tasted will make ingenuity afraid to offend him. Self-interest also will make them afraid to provoke that mercy that formally relieved them, to cashier them out of his favour. When the man was in the deep dungeon, where the fetters of sin entered into his very soul, and bound up under the terrors of the law, when mercy stepped in and delivered him, and poured oil into his wounds, he will be afraid to provoke that mercy to leave him in the same condition in which it found him, and from whence it drew him. He will be loath to be numbered amongst the crew of transgressors and bank of galley-slaves from whence he has been redeemed. He that hath tasted the bitterness of sin will fear to commit it; and he that hath felt the sweetness of mercy will fear to offend it.

I might add, for others' sakes, to engage them to come to Christ. Every conversion of a great sinner is a new copy of God's love; it is a repeated proclamation of the transcendency of his grace: 'Even when we mere dead in sins, hath quickened us together with Christ,' Eph. 2:5, 6. God hath quickened those rank sinners that were as black as darkness itself, and hath raised them to a condition of light. Why? Not only for themselves, but that in the ales to come he might shew forth transcendent riches of his grace, ver. 7. It was a picture God drew of his own heart, and exposed to the view of the world, that they might know, by the gracious reception and high advancement of those sinners, how liberal he is, and would always be, in the distribution of his grace, that penitent sinners of as great stains might be encouraged in all ages to rely upon him. This was his design in Paul's conversion, in this chapter: 'Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting,' ver 16; a pattern to them which should hereafter believe on him. He sets up this apostle as a white flag to invite rebels to treat with him, and return to their loyalty. As every great judgment upon a grand sinner is as the hanging a man in chains, to deter others from the like practice, so every conversion is not only an act of God's mercy to the convert, but an invitation to the spectators.

This is the argument David useth to persuade God to pour into him the joy of his salvation: 'Then will I teach transgressors thy ways,' &c., Ps. 51:12, 13. I will make all Jerusalem ring of it, and sinners, seeing the multitude and long train of thy tender mercies, shall fly into thy arms to be partakers of the same grace. For every great conversion is as a sea-mark to guide others into a safe harbour. And indeed, this he tells God when he had received pardon, that this would be the issue of God's pardon to David, Ps. 52:5, 6, which is thought to be penned upon the same occasion. Ps. 51, when, ver. 5, he had been forgiven, he tells God what the effect upon others would be: 'For this shall every one that is godly,' &c., ver. 6, judging it the fittest time to come when God is dealing out his mercy. Such effects we find when Christ was upon the earth; when Christ called Matthew, Mark 2:14, the next news we bear, ver. 15, is, that many publicans and sinners sat down with him, and followed him. Many of the same tribe were encouraged by this kindness to one of their fellows to attend upon him.

As when a physician comes into an house where many are sick, and cures one that is desperate, it is an encouragement to the rest to rely upon his skill.

When Christ gives an experiment of his art on any sinner near thee, it is a call from heaven as well to excite thy emulation to come to him, as thy astonishment at it; as the conversion of the Gentiles was to provoke the Jews to jealousy: 'Salvation is come unto the Gentiles, for to provoke,' &c., Rom. 11:11. Indeed, such conversions may more rationally move men, than any miracle can objectively move the sense, to see such a remarkable change wrought in the soul of a devil, in a diabolical nature. If men believe not in Christ after the sight of such standing miracles, it is an aggravation of their impenitence, as much as any miracle Christ wrought upon the earth was of the Jews' obstinacy, and does put as black a dye upon it: 'Ye, when you had seen it, repented not afterward, that you might believe him,' Mat. 21:32. Not any great sinner that thou hast seen take heaven by violence, but is writ down by God as a mark against all thy unbelief. And how many hundred marks may Christ bring against thee, upon the account of others converted round about thee. The mark set upon Paul may refer to this, Acts 9:1; because in the foregoing chapter Luke had related the successful progress of the gospel in Samaria and Jerusalem, which was an evidence of the power of this new doctrine; yet Paul proceeded in his persecuting fury, against such clear testimonies.

Had you been in the times of Christ, and seen those miracles he wrought among the Jews, you would all think you should never have been so stupid as they were, but would presently have believed in him upon a sight of those wonders. Let me tell you, the success of Christ's grace upon the souls of men, whereof you have seen many evidences, is a greater miracle, by Christ's own confession, than usually he wrought; for he tells the apostles they should work greater works, John 14:12, which he means of their success in converting work. And so thy impenitency has as great aggravations as the Jewish perversity. Let every such conversion of a great sinner be a ground of hope to thee, and a spur in thy side.

Further, such conversions evidence that God's commands are practicable, that his yoke is not burdensome. Men naturally think God a hard master, that his commands are impossible to be performed; but when they see men that had lain soaking in sin many years to have a fresh and fair verdure by grace, to run with delight in the ways of God's commands; when they see men that had the greatest prejudices against the ways of God thoroughly turned, they may think with themselves, Why may not I observe those commands? Is it more impossible for me than such a one? It is natural to men not to believe unless they see miracles: 'Except ye see signs and wonders, ye will not believe,' John 4:48. Therefore all the standing miracles God hath left in the world are the extraordinary conversions of men, and the worst of men, that men may thereby be convinced of the power of the gospel and the strength of his grace, by seeing the admirable effects of it upon others; for many times conversion begins in admiration.

The use of this subject is,

1. First, Instruction. The doctrine manifests the power of the gospel. Nothing shews more the heavenly authority of the Christian religion, and the divine efficacy of the word, than the sudden conversions of notorious sinners; that a man should enter into a church a tiger, and return a lamb. It is this little stone which is instrumental to lay lusts, more giant-like than Goliath, grovelling in the dust. That Paul, mad with rage against the Christians, should, after an arrest in his journey, embrace a religion he hated; a pharisee changed into a preacher; a persecutor commence a martyr; that one of eminent parts, in favour with the Sanhedrin, should fly from a preferment expected, and patronise a doctrine contemned in the world, and attended with poverty, misery, cruel scourgings, and death; whenever you see such effects, take them as credentials from heaven, to maintain the credit of the word, and to assert the authority of that conclusion Paul lays down, that it is 'the power of God unto salvation,' Rom. 1:16. God gains a reputation to the gospel and the power of Christianity, that can in a moment change persons from beasts to men, from serpents to saints.

2. The groundlessness of despair. Despair not of others, when thou dost reflect upon thy own crimes, and considerest that God never dealt with a baser heart in the world than thine was. Was not Paul as unlike to prove a convert as any relation of thine that wallows in his blood? Who would have thought that Onesimus should run from his master and be catched in Christ's arms? Neither despair of thyself. Shall any soul in anguish, and covered with penitential blushes, think itself cast out of the riches of God's affectionate grace? Shall any man so much blaspheme the merciful heart of Jesus Christ, as to fly to a knife, a halter, or a deep well for succour? Though thou wert in hell, David tells thee God is with thee, even there in his essential presence, yea, though thou wert hell itself; for where the devil dwells, that is hell; yet if the soul throbs, sighs, groans under it, his infinite grace will break down the door, and come in upon thee. And we know that neither she that had seven devils, nor he that had a legion, were strong enough to keep out Christ.

Secondly, The comfort of this subject. If God has made thee of a great sinner the object of his mercy, thou mayest be assured of continuance of his love. He pardoned thee when thou wert an enemy, will he leave thee now thou art his friend? He loved thee when thou hadst razed out in a great measure his image and picture which he had set in thy soul, will he hate thee now since he has restored that image, and drawn it with fresh colours? He justified thee when thou wert ungodly, and will he cast thee off since he hath been at such pains about thee, and written in thee a counterpart of his own divine nature in the work of grace? Were his compassions first moved when thou hadst no grace, and will they not sound louder since thou hast grace? Would the father embrace his son when his garments smelled of drag and swine, and will he cast him off after he hath put upon him a royal robe? Will Pharaoh's daughter pity Moses when he was in the ark, and will she scorn him when he is dressed?

2. Supplies of his grace. Thou hadst a rich present of his grace sent thee when thou couldst not pray for it, and will he not much more give thee whatsoever is needful when thou callest upon him? He was found of thee when thou didst not seek him, and will he hide himself from thee when thou art inquiring after him? A wise builder does not begin a work when he is not able to finish it. God considered, before he began with thee, what charge thou wouldst stand him in, both of merit in Christ and grace in thee; so that the grace he hath given thee is not only a mercy to thee, but an obligation on himself, since his credit is engaged to complete it. Thou hast more unanswerable arguments to plead before him than thou hadst, viz. his Son, his truth, his promise, his grace, his name, wherein thou hadst not the least interest. To what purpose has God called thee, and marked thee, if he doth not intend to supply thee with as much grace as shall bring thee to glory? To what purpose should a creditor forgive part of a debt, and lay the debtor in prison for the other part? Has God given thee Christ, and will he detain anything else? Supplies of wants, grants of anything thou desirest, are but as a few grains of pepper that the grocer puts in as an overplus to many pounds.

3. Strength against corruptions. Can molehills stand against him who has levelled mountains? Can a few clouds withstand the melting force of the sun, which has dissolved those black mists that overspread the face of the heavens? No more can the remainders of thy corruption bear head against his power, which has thrown down the great hills of the sins of thy natural condition, and has dissolved the thick fogs of thy unregeneracy. Thou canst neither doubt his strength nor his love; amor gaudet in maximis (love rejoices in the greatest things); he has done the greatest, and will he withdraw his hand from doing the least? When Moses slew the Egyptian, it is said that he 'supposed his brethren would have understood, that God intended by his hand to deliver them,' Acts 7:25. Moses was a type of Christ: has Christ overthrown a whole army of Egyptians, that did not only pursue thee, but keep thee in slavery? Has he overturned them all in the Red Sea? And wilt thou not take notice thereby, that he intends to be thy deliverer from the scattered troops of them?

Thirdly, Exhortation. 1. To those that God hath dealt so with.

1. Glorify God for his grace. Admiration is all the glory you can give to God for his grace, seeing you can add nothing to his essential glory. Christ will come at the last day to be admired; I pray send your admirations beforehand to attend him at his coming. Who made thee thus to differ from another? Was it not God? Let him, then, have the glory. If he made thee to differ from others in the enjoyment of his mercy, do thou also differ from others in the sounding of his praise. If thou hast an angel's state, it is fit thou shouldest have an angel's note. If David, when he considered the glorious heavens God had made for man, cried out so affectionately, 'What is man, that thou art mindful of him!' Ps. 8:4; surely when. thou considerest that work of grace which God hath wrought in thee, thou mayest with astonishment cry out, Oh, what is man that thou art mindful of him! What is such a vile creature, that thou shouldest take him into thy bosom? For there is not a grace in thee but is more glorious than the sun with all its regiments of stars, and is more like to God than the great fountain of light with all its amazing splendour. It is something of that heaven which is more glorious than all the rest of the heavens, and is above the reach of the natural eye. Oh what is man, that thou art thus mindful of him, to make him, who is a hell by sin, to become heaven by grace! Pardon of but one act of sin, makes us for ever debtors to God; because one sin renders us obnoxious to eternal torments, and every sin includes a hatred of God. What, then, is it to remit such vast sums, if to pardon one be a miracle? To pardon many committed against a suffering Christ that hath invited us, and repeats his invitations, after they have been rejected, is a miracle of the greatest magnitude, something above a miracle!

How should you think Jacob's expression in temporal, mercies, a few sheep, too mean, 'I am less than the least of all thy mercies,' Gen. 32:10. Oh I am less, less, less than the least of all this mercy. A great sinner, when converted, should sing a note somewhat above David's 'What shall I render?' Ps. 116:12; and should say, I can render nothing, nothing; but I will render praise, blessing, amazement, astonishment; that is all I can render, and I cannot render enough of that. Had you chosen God first, it had been some ingenuity in God to answer that affection; but God chose you first, and that when there was nothing lovely in you, when he saw you the most deformed creatures in the world. There was no likeness between God and thee. Similis simile amat (like loves like), is a rule in nature; but in this case, Deus optimus diligit hominem pessimum (the highest God esteems the worst of men).

It is that which does amaze the disciples; they could not tell the reason why Christ should manifest himself to them, John 14:22. Perhaps thou art only snatched out of a family; the wrath of God may be fallen upon the rest, and thou only escaped. Has he not lopped down many cedars in morality, and chosen thee, a thorn, a shrub, to deck heaven with? Are not many damned that were not guilty of thy sins?

How wonderful is it that such a black firebrand should be made a statue fit for glory! He might have written thy name as easily in his black book as in his white. Is it not admirable mercy for a God provoked, to take pains with stiff-necked sinners, and to beat down mountains of high imaginations, to rear up a temple to himself? If mercy had knocked once or twice, and no more, thou hadst dropped into hell; but mercy would not leave knocking. Perhaps thy sins were so great, that if thou hadst gone but a little farther, thou hadst been irrecoverable; but God put a stop to the proud waves, saying, 'Hitherto shalt thou go, and no further.'

2. Often call to mind thy former sin. It hath been the custom of the saints of God formerly. When Matthew reckons up the twelve apostles, Mat. 10:3, whereof he was one, he remembers his former state, 'Matthew the publican;' but none of the other evangelists call him so in that enumeration.

(1.) It makes us more humble. Thoughts of pride cannot lodge in us, when the remembrance of our rags, bolts, and fetters is frequently renewed. What was there in thy former life, but misery, to move God to shew mercy to thee? Though Paul had a greater manifestation than any we read of, nay, than Christ himself had (for we do not read that Christ was rapt up into the third heavens), yet how frequently does he remember his sin of persecuting, to keep humiliation in exercise, and stop the growth of pride.

(2.) It will make us thankful. Sense of misery heightens our obligation to mercy. Men at sea are most thankful for deliverance when they consider the danger of the foregoing storm. A long night makes a clear morning more welcome.

(3.) It will make thee more active in the exercise of that grace which is contrary to thy former sin. Christ asked Peter thrice whether he loved him, John 21, to put him tacitly in mind of his late sin, and to have a threefold exercise of his love, proportionable to his threefold denial.

(4.) It will be a preservative against falling into the same sin again. Perhaps Christ might press that threefold demand of Peter's love, to renew his repentance for his apostasy, as the best antidote against the falling into the same sin; and therefore Peter was grieved when he asked him the third time; not so much, it may be, for the suspicion his Master had of his fidelity, as for the just cause of jealousy his fall had given him. And at this third question, calling to mind his denial, he renewed his grief for his late unworthy carriage. Look back, then, upon thy former sin, but let it be with anger and shame, to strengthen thy detestation, to strangle thy former delight in it, and to magnify the mercy of God, who has delivered thee from it. When the Corinthians were proud of their spiritual gifts, the apostle beats down their swelling plumes, by giving them a review of their accursed state 'Ye know that ye were Gentiles, carried away unto these dumb idols,' 1 Cor. 12:2. When a convert frequently considers what he was once in his unregenerate state, he would not for all the honours, profits, and pleasures of the world, return to that state again, so great a delight he takes in the work of the new creature.

The second branch of exhortation is to those that are in a doubting condition. The main objection such make is the greatness of sin. Oh, there was never such a great sinner in the world as I am! If you rake all hell over, you will not find such another. Sure God will never pardon me; my sins are too great to be forgiven. Such language as this does sometimes drop from men, which they are partly urged to by the devil, to disparage that royal prince Jesus, that came to destroy his works, and to keep up an enmity between God and man, in making the creature have jealous thoughts of the Creator; and partly from a man's own conscience, which, acting by those legal principles written in the heart by nature, which are directive, and upon non-observance condemning, but discover nothing of pardoning grace. This was the first act of in natural conscience in Adam after he had sinned; he had the least thoughts of forgiveness, for he studied nothing but how he might fly from the presence of God. Such speeches as these discredit thy Creator if they be persisted in; argue thee to be one of Cain's posterity, who indeed told God to his very face that his 'sin was greater than could be forgiven,' Gen. 4:18. I will a little argue with such.

(1.) But art thou indeed the greatest sinner? I can hardly believe it. Didst thou ever sin after the rate that Paul did? Or wert thou ever possessed with such a fury? Sure there have been some as great sinners as thou art, be thou as bad as bad can be. If thou were to look over the names of all those now in heaven, and ask them all what sins they were guilty of before God shewed mercy to them, I cannot think but thou wouldest find many that would mate thee, yea, and exceed thee too; and thou canst not charge thyself with any black circumstances, but thou wouldest meet with some or other that would cry out presently, Oh, I was in the like condition, and rather worse! What dost thou think of Christ's murderers, who resisted the eloquence of his sermons and the power of his miracles? And when his death had darkened the sun, shook the earth, clave the rocks, rent the veil of the temple in twain, not one heart among that murderous crew had any saving relentings that we read of. And yet were not some of these converted by Peter's sermon, and the pardon of them left upon record by the Spirit of God?

Have not some of God's greatest favourites been the greatest sinners? Did not Adam draw upon him the guilt of all his posterity, and may in some sense be charged with the sins of all those that came out of his loins, even all mankind? Yet to this very person was the first promise of the gospel made, and that before he pronounced any sentence against him for his sin, Gen. 3:15.

(2.) Suppose thou art the greatest, is thy staying from Christ the way to make all thy sins less? Art thou so rich as to pay this great debt out of thy own revenue? Or hast thou any hopes of another surety? Did any man or angel tell thee they could satisfy for thee? Can complaints of a great load, without endeavouring its removal, ease that back that bears it?

(3.) Are thy sins the greatest? Is not the staying from Christ a making them greater? Does not God command thee to come to Christ? And is not thy delay a greater act of disobedience than the complaint of thy sinfulness can be of humility? Hast thou not load enough already? but wilt thou add unbelief, which is as black as all thy other sins put together? Is not a refusal of his mercy provocative? Thou art mad if thou thinkest thy sin can decrease by trampling upon Christ's heart, and spurning at his compassion. Thou hast sinned against justice, against wisdom, against common providence. Is not this enough, but wilt thou rob him of an opportunity to shew the riches of his grace, by refusing the blood of his Son, which his wisdom contrived and his love offers? Who is it persuades thee thus to keep off from Christ? Does God? Shew me where is his hand for it? Shew me thy authority in God's warrant. But since thou canst not, I am sure it is thy own corrupt heart and the devil in league together. And mayest thou not say of him far better than Ahab did of Micaiah, 'Thou didst never prophesy good to me'? No, he never did, nor ever will. What, wilt thou more black thyself by following the devil's counsel than obeying God's command? If thy sin be great, let it multiply thy tears, but by no means stop thy progress to Christ.

(4.) Were thy sins less than they are, thou mightest not so easily believe in Christ, as now thou mayest. If thou wilt not believe while thy sins are great, and thy heart naughty, I dare assure thee, if thy heart were not naught, and thy sins little, thou wouldst not believe; for thou wouldst be apt to believe in thy own heart, and trust in thy own righteousness, rather than believe in Christ. Great sins and a bad heart felt and bewailed, is rather an advantage; as hunger is an incentive to a man to seek for meat. If men had clean hearts, it is like they would dispose of them otherwise, and rather think Christ should come to them. Men's poverty should rather make them more importunate than more modest. To say, I will not come to Christ, because I have great sins, is as if one should say, I will never have anything to do with happiness if offered, because I have great misery; I will go to no chirurgeon, because my wound is so great; I will eat no bread, because I am so exceeding hungry and like to starve. This is ill logic; and so it is with thee to argue, Because I am unclean, therefore I will not go to the fountain to be washed; or to think to be sanctified before believing. Now since thou hast, as thou confessest, no righteousness to trust in, methinks thou shouldst be the more easily persuaded to cast thyself upon Christ, since there is no other way but that. If, therefore, thou art afraid of drowning under these mighty floods which roll upon thee, methinks thou shouldst do as men ready to perish in the waters, catch hold of that which is next them, though it be the dearest friend they have; and there is none nearer to thee than Christ, nor any such a friend; catch hold therefore of him.

(5.) The greatness of thy sin is a ground for a plea. Turn thy sins into arguments, as David doth, 'for it is great,' Ps. 25:11; some translate it, 'though it be great;' and the Hebrew word hhhbbbcee will bear both. The psalmist useth two arguments, God's name, and the greatness of his sin. And both are as good arguments as they were then. Thou mayest go to God with this language in thy mouth; Lord, my impurity is great, there is more need therefore of thy washing me; my wound is deep, the greater is the necessity of some plaster for a cure. What charitable man in the world would not hasten a medicine, rather than refuse to grant it! What earthly physician would object, The disease is great, therefore there is no necessity of a cure; therefore there is no room left for my skill! And shall God be less charitable than man? Dogs may lay claim to crumbs that fall from the master's table. Thou mayest use also the argument of God's name. Sinners may plead for grace upon the account of God's glory, viz., the glory God will have by it. His wisdom is eminent in serving his own ends by his greatest enemy. His power in conquering sin, his grace in pardoning. Show him his own name, Exod. 34, and see if he will deny any letter of it.

If thy disease were not so great, Christ's glory would not be so illustrious. Pardon of such sins enhanceth the mercy and skill of thy Saviour. The multitude of devils which were in Mary Magdalene, are recorded to shew the power of that Saviour that expelled them, and wrought so remarkable a change. Are thy sins the greatest? God that loves to advance his free grace in the highest manner, will be glad of the opportunity to have so great a sinner follow the chariot of it, and to manifest thereby its uncontrollable power. Use David's argument, Ps. 37:12, when, ver. 8, he prayed that God would deliver him from his transgressions; ver. 12, he useth this argument, that he was a stranger. I know no reason but it may be thine, for if thy sins be great, thou art more alienated from God than the ordinary rank of men. Lord, thou dost command us to shew kindness to strangers, to love our enemies; and wilt thou not use the same mercy to a stranger that thou commandest others to use, and shew the same love to so great an enemy as I am? The greater my enmity, the more glorious will be thy love.

(1.) Plead therefore the infiniteness of God's mercy. It is strange if thy debts should be so great, that the exchequer of the King of kings cannot discharge them. Why should the apostle say God was 'rich in merey,' Eph. 4, and call it 'great love,' if it were spent only upon little sins, and if any debts could exhaust it; for surely an infinite God cannot be finitely rich. If God be rich in mercy, he is surely infinitely rich; thou canst not think that any that have got to heaven before thee have drained his treasures, for then it had been finite, not infinite. They were not unsearchable riches, if the sins of all the world could find the bottom of them.

God looks upon his grace as the greatest part of his estate. He calls it his riches, which title he gives not any other attribute. Now riches are not to lie by and rust, but to be laid out and traded with; and the more they are traded with, the more wealth they bring in. God hath not delight to keep these riches by him, and to hoard them up for no use; for omne bonum est sui diffusivum (good diffuses itself through all things); therefore the more goodness anything hath, the more diffusive it is of itself. God loves to distribute his wealth upon his own terms, and to venture out riches of grace, that he may have returns of riches of glory; so that if you come to God, you have all his estate at your service. Till thou canst be as sinful as God is merciful, as evil as God is good, do not think thy iniquities can check an almighty goodness. Mercy bears the greatest sway in God's name, Exod. 34:6, 7. There is but one letter of his power, two of his justice, and nine or ten expressions of his mercy. His power attends his mercy as well as his justice, so that on mercy's side against justice there is five to one, which is great odds.

Plead then with God, Lord, it is said in thy word, 'Say not unto thy neighbour, Go, and come again, and to-morrow I will give thee, when it is in the power of thine hand to do it,' Prov. 3:28. Should a man not refuse to give to his neighbour when he has it by him? And shall the merciful God deny me that mercy which I beg of him upon my knees, when he has it all in store by him? Must I forgive my brother, if he offends seventy-seven times, a double perfect number? And must I be more charitable to man than infinite mercy will be to me? Shall thy justice only speak, and thy mercy be silent, and plead nothing on my behalf? Hast thou not said that thou art he 'that blots out transgressions for thy own sake?' Isa. 43:25; that thou dost 'blot out iniquities like a thick cloud?' Isa. 44:22. Is there any cloud so thick as to master the melting power of the sun; and shall ever a cloud of sin be so thick as to master the power of thy mercy? Has not thy mercy as much strength and eloquence to plead for me, as thy justice has to declaim against me? Is thy justice better armed with reason than thy kindness with compassions? Have thy compassions no eloquence? Oh, who can resist their pleasing rhetoric!

(2.) Christ's, and God's intent in his coming, was to discharge great sins. He was called Jesus, a Saviour, because he was to save his people from their sins. And do you think some of his people's sins were not as great as any men's sins in the world? To save only from little iniquities, had not been a work suitable to the glorious name of Jesus. Neither can we conceive how Christ should enter into such strict bonds to his Father to be a surety only for some smaller debts. If this had not been his intent, he would have put some limitation in that prayer he taught his disciples, and not have commanded them to pray, 'Forgive us our trespasses,' but forgive us our little sins, or sins of such a size. He never asked what sins, and how many sins, men were guilty of when they came to him; but upon faith, saith he, 'Thy sins are forgiven thee.' Plead therefore with Christ, and say, Thou didst come to do thy Father's will, which was, that none should be cast off that come unto thee; and thou hast said the same; it is not sufficient for thee to say it merely, and not to do it. Wilt thou draw me with the cords of a man (for I could not thus come to thee unless thou didst draw me), and shall I be beaten back with a frown?

(3.) Christ's death was a satisfaction for the greatest sins, both ex parte facientis, Christ, and ex parte acceptantis, God; for God could not accept any satisfaction but what was infinite. 'One sacrifice for sins for ever,' &c., Heb. 10:12; not one sin, but sins; not little sins, but sins without exception. Yea, and it is all sin, 1 John 1:7; and all includes great as well as little. Satan once came to a sick man, and shews him a great catalogue of his sins, concluding from thence his eternal damnation. The sick man, strengthening himself by the word of God, bid the devil write over the catalogue in great letters those words, 1 John 1:7, whereupon the devil presently leaves. Are thy sins be greater than Christ's merit? Or thine offences than his sacrifice? It is strange if the malignity of thy sin should be as infinite as the virtue of his death. He hath satisfied for all the saints that ever came to heaven; and put thy sins in the balance with theirs, and surely they cannot weigh so much. He was 'a propitiation for the sins of the whole world;' and are thy sins as great as the sins of the whole world? If part of his merits be enough to save ten thousand damned souls in hell, if they had applied it, is it not enough to satisfy God for thy sins, which are far less? Was not Christ charged with as great sins as thine can be when he was upon the cross? Or are thy single sins bigger or than all those the prophet means when he saith, 'And the Lord hath laid on him the iniquity of us all'? Isa. 53:6.

Well, then, plead thy Saviour's death, since it was for his honour to satisfy for sins of so deep a dye. It is said in thy word, it is a joy to a righteous man to perform judgment, and shall it not be much more a joy to the righteous God? Behold, here I offer thee the atonement thy Son and my Saviour has made, and if it be not enough, I am content to perish; but if it be, I desire thee to do me justice with that joy that a righteous man would do it with, and discharge my transgressions. And if thou dost object, that I have flung away this satisfaction, and would not have it, I answer, my Saviour's satisfaction was for such sins as those, otherwise none would be saved; for was there any but refused the proffer of it at first, made demurs before they entertained it? Let thy objections be what they will, Christ shall be my advocate to answer for me.

(4.) Christ is able to take away great sins. Did he ever let any one that came to him with a great infirmity, go back without a cure, and dishonour himself so much, as that it should be said, it was a distemper too great for the power of Jesus to remedy? And why should there be any sin that he cannot pardon? It is as easy for him to heal the one as the other; for he did with as much ease and delight say, 'Thy sins are forgiven thee;' as say, 'Take up thy bed, and walk.' Hast thou seven devils? Suppose a legion, i.e. six thousand six hundred and sixty-six; he did dispossess a body of as many: can he not as easily dispossess a soul? If thou hadst ten thousand legions, I dare say Christ would not lose an opportunity of such a conquest; for it would please him more to do great works than little, and to shew how far his power could reach.

Were it not for such objects, we could not know whether he could 'save to the utmost,' or no, Heb. 7:25. What has he this ability for? To lie idle? No, surely to be exercised about the most difficult tasks. Suppose the scroll of thy sins were as long as to reach from earth to the highest heavens, would this reach to the utmost of Christ's ability? If thou hadst sinned as far as any man in the world can sin, yet still thou art not got without the verge of Christ's saying power. That word utmost I dare set against all thy objections. If you had the sins of all the damned in hell upon you, you could not put either his free grace or vast power to a nonplus. His blood is of that virtue, that were it poured out upon a devil, it would make him presently commence a glorious angel. What is either a great or a light disease to omnipotence, when with the same word he can cure the greatest as well as the least distempers?

But may the soul say, I do not question his power, but his will. Therefore, (5.) Christ's nature leads him to shew mercy to the greatest sinners. Some question whether Christ will pardon them, for they look upon him as a hard master, that will not easily forgive. But Christ gives another character of himself, Mat. 11:28, 29, when he exhorts men to come to him; he tells them they must not judge him to be of a ragged and implacable nature, but as meek as they are sinful. Meekness is seen in pardoning of injuries, not keeping them in memory, to beget and cherish revenge. Now, the greater the provocation, the more transcendent is that meekness to pass it by. Did he ever upbraid any with their offences, and hit them in the teeth with their former extravagances? Luke 7:44. Christ makes a narrative of Mary's acts of kindness to him, but not a syllable of her foul transgressions. Are thy sins so great? Surely Christ, who delights in his compassions, will not lose such an opportunity of evidencing both his power and his pity upon such a subject; for if there cannot be so great a sinner as thou art, he is never like to have such a season for it, if he miss of thee.

(6.) Christ was exalted by God upon this very account: 'Wherefore he is able to save them to the uttermost that come unto God by him,' Heb. 7:25. How comes Christ to be so able to save to the uttermost? It is 'because he ever lives to make intercession for them.' For whom? For those that come to God by him. What has Christ his life in heaven for, but to intercede? And would his Father's love to him, and the greatness of his interest in God be discovered by granting some small requests, the pardon of a few and little sins? Christ is consecrated priest by the oath of God, Heb. 7:28; would God put himself to his oath for a light business, a thing of little moment? 'What is the end of this oath? Compare it with: 'For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath,' Heb. 6:16-18; and all is that you 'might have a strong consolation.' What strong comfort could there be, if only little debts were remitted? What is the end of an oath? Ver. 16, to take away strife. Men do not strive with God, or doubt of his mercy to forgive little sins, for they think that will be done of course. But the great contest men have with God is about his willingness to remit great debts, scarlet sins: upon this account the strife is between God and doubting sinners; therefore, to bring this contest to a period, God hath put himself to his oath, and sworn that Christ should be a priest for ever, to take away all strife between him and believing sinners. For whom is this strong consolation founded upon God's oath? For those that 'fly for refuge,' ver. 18. Now the cities of refuge were not appointed for ordinary crimes, but for blood, to secure the malefactor from the avenger.

Shall I add further, God is best pleased with Christ when he makes intercession for the greatest transgressors. Suppose thou hadst been one of Christ's murderers, and hadst given thy vote against him; perhaps thou wouldst have thought this a more crimson sin than any thou art guilty of. You know Christ prayed for their pardon while he was upon the cross; and, God gives this as one reason why he would exalt him: 'He shall divide him, &c., Isa. 53:12. Why? 'Because he poured out his soul to death.' What should he bear sin for, if God had no mind to pardon it? And because 'he was numbered among the transgressors,' which the evangelist understands of his being crucified with thieves, Mark 15:28. And therefore his making intercession for transgressors, must be understood of his prayer upon the cross. And if God did exalt him for this, would God be pleased with him, or would Christ answer the end of his exaltation, if he did cease to make intercession for sinners of the like stamp? Go and tell God, that he sent Christ to bless you, Acts 3:26, in converting you; and desire Christ to do his office.

(7.) Christ is entrusted by God to give out his grace to great sinners. Christ is God's Lord-almoner, for the dispensing redemption, and the riches of his grace. To whom? Not to the righteous, they have no need of it but to sinners, and those that have the greatest necessity. He would be an ill steward, who, when entrusted by his lord to bestow his alms upon the poor, should overlook the most miserable, indigent, and necessitous persons, when they crave it of him, and relieve those that had not so great and crying wants. Christ is a priest for intents of the same nature as the legal typical priests were. They were to have compassion, Heb. 5:2, metriopathein, , to measure out their compassion, to order the sacrifice according to the nature of the sin of the person that presented it. So is Christ, by virtue of his office, to measure out his grace according to the greatness of a man's necessity, as manna was to be gathered according to every one's wants.

Fourthly, The caution which this subject suggests. 1. Think not thy sins are pardoned because they are not so great as those God has pardoned in others. This is ad suam consolationem aliena numerare vitia. (Comforting yourself by counting this sins of others.) Consider God cast off Saul for less sins than David committed. Evil angels were cast off for one sin. A few small sands may sink a ship as well as a great rock. Thy sins may be pardoned though as great as others, but then you must have equal qualifications with them. They had great sins, so hast thou; but have you as great a hatred and loathing of sin as they had?

2. Let not this doctrine encourage any person to go on in sin. If thou dost now suck such poison out of this doctrine, and boast of that name God proclaims, Exod. 34:6, 7, take this caution along with thee, and remember it is one part of his name 'by no means to clear the guilty.' He never intended those mercies for sinners as sinners, but as penitent. Penitents, as such, are not guilty, because repentance is a moral revocation of a sin, and always supposes faith in Christ. There is 'forgiveness with God,' Ps. 130:4; but it is 'that he may be feared,' not despised. God never intended mercy as a sanctuary to protect sin.

(1.) It is disingenuous to do so. Great love requires great duties, not great sins. Freeness of grace should make us increase holiness in a more cheerful manner. What high ingratitude is it to be inclined to sin because God is inclined to pardon, to have a frozen heart to him because he hath a melting heart to thee! What, to rebel against him because he hath a compassionate heart, and to be wicked because God is good! to turn grace itself into wantonness! Is this to fear his goodness? No, it is to trample on it; to make that which should excite thee to holiness a bawd to thy lust, and God himself a pander to the devil. If thou dost thus slight the design of this mercy, which thou canst never prize at too high a rate, it is certain thou never hadst the least taste of it. If thou hadst, thou couldst not sin so freely; for when grace enters, it makes the soul dead to sin, Rom. 6:1, 2. The apostle answers such a consequence with a God forbid!

(2.) It is foolish so to do. Would any man be so simple as to set his house on fire because he has a great river running by his door, from whence he may have water to quench it; or wound himself, because there is an excellent plaster which has cured several?,/p>

(3.) It is dangerous to do so. If thou losest the present time, thou art in danger to lose eternity. There are many in hell never sinned at such a presumptuous rate. He is merciful to the penitent, but he will not be unfaithful to his threatenings. If thou art willing to receive grace, thou mayest have it, but upon God's conditions. He will not pin it upon thy sleeve whether thou wilt or no. This is to make that which is the savour of life to become the savour of death unto thee. See what an answer Paul gives to such an imagination, Let us do evil, that good may come; whose damnation is just,' Rom. 3:8. He takes a handful of hell-fire and flings it in their faces. Let but Deut. 29:18, 19, stare thee in the face, and promise thyself peace in this course if thou canst 'Lest there should be among you a root that beareth gall and wormwood and it cometh to pass, when he beareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart.' As his goodness is great, which thou dost despise; so the wrath will be the hotter thou dost treasure up. Though great sins are occasions of great grace, yet sin doth not necessitate grace. Who can tell whether ever God would have shewn mercy to Paul, had he done that against knowledge which he did ignorantly? Repentance must first be; see the order, 'Repent, and be converted, that your sins may be blotted out,' Acts 3:19. First, repentance and conversion, then justification. This grace is only given to penitent sinners. You know not whether you shall repent, but you may know, that if you do not repent you shall be damned. As there is infinite grace to pardon you, if you repent; so there is infinite justice to punish you, if you do not repent. The gospel binds us to our good behaviour as much as the law.

Well, then, to conclude this exhortation. Embolden thyself to draw near to Christ. It is the apostle's use he makes of all his foregoing doctrine, Heb. 10:19, &c. God requires not a heart without sin, but a heart without guile. Who needs more boldness than great sinners? And the apostle sets no limits to it. Let us, who have been as great sinners as any, resolve to do as they in Jeremiah did, Jer. 3:22. They had both a command and a promise. 'Return,' there is the command. 'I will heal,' &c., there is the promise. Presently they reply, 'We will come to thee,' &c. They seem to snatch the promise out of God's mouth. How will these quick and ready converts rise up in judgment against thy slowness and dulness! Shall they do this upon one promise; and when thou hast all the promises in the book of God repeated to thee, shall God hear no other answer but this, We will not return, or We dare not come, We dare not believe thee? Did God give but one promise to Adam, and did he embrace it, and live upon it all his life (for we read of no more he had than that of the seed of the woman breaking the serpent's head); and wilt thou not return, when thou hast so many promises, filling every page in the Scripture?

Hast thou not a world of precedents? Did not God take up all his saints from the dunghill with all their rags, and clothe them? Were any of them born princes and sons of heaven? Alas, every man at first sued for a Saviour in the right of a sinner; and all pleaded in the court of heaven in forma pauperis (as a bankrupt). Were they not debtors, and could they do that which might make God cross out one of those sums they owed him? Oh, think not then thou canst dam up that torrent of love that has flowed so freely to the world for so many ages. Though thy disease be grievous, Yet it is not irrecoverable, provided thou goest to the physician. He can with a breath burn up thy corruption, as soon as dissolve the creation. Christ can turn the muddiest water into such wine that can please the heart both of God and man. As you have been vessels of sin, if you will be vessels of repentance God will make you brimful of mercy. Plead not, therefore, thy own unworthiness. Man's unworthiness never yet hindered the flowing of God's kindness. It is too weak a bank to stop the current of God's favour. The greater thy unworthiness, the greater advantage has free grace to manifest its uncontrollable excellency. That man dishonours God that sets his sin above God's goodness, or his unworthiness above God's condescension. You cannot do God a greater pleasure than to come to him to be made clean. When he reckons up thy sin, it is not with an upbraiding, but a compassionate sigh, Jer. 13:27. He longs for the time of thy returning, and minds thee of thy sin, that thou mayest the sooner seek a remedy, and wonders thou wilt continue in such a filthy condition so long.