Sermon 10
The Chief of Sinners Saved Through Jesus Christ
(
A Sermon, Occasioned by the Death of Mrs. Anne Wildman,
Who Died July 12, 1747.
Preached July 19.
Printed for and sold by AARON WARD, at the King’s-arms in Little-
“This
is a faithful saying, and worthy of all acceptation, that Christ Jesus came into
the world to save sinners; of whom I am chief,” 1 Timothy 1:15.
The Apostle, in some preceding verses expresses the grateful
sense he had of being called to the ministerial work: “and
I thank Christ Jesus our Lord,
who hath enabled me, for that
he counted me faithful, putting
me into the ministry.” Next to his being a subject of divine grace, he
esteemed it his honor to be employed in the work of preaching the gospel. “Unto
me, who am less than the least
of all saints, is this grace
given; that I should preach
among the gentiles, the
unsearchable riches of Christ,” (Eph. 3:8). The consideration of his
behavior before conversion, caused him to admire greatly at both. “Who
was before a blasphemer, and a
persecutor, and injurious;
but I obtained mercy,
for I did it ignorantly and in
unbelief and the grace of our Lord was exceeding abundant with faith and love,
which is in Christ Jesus.” He
is not content to say of that grace by which he was called, that it was
abundant; but he adds to it the epithet exceeding. Grace exceedingly abounded
towards him, in making him a minister and a saint, who had been so great an
offender.
In treating on the words, I propose to show,
I. That
all men are sinners.
II.
That the Apostle thought himself to be the “chief,”
or greatest of sinners.
III.
That sinners are lost, miserable, and helpless and
unworthy.
IV.
That Christ Jesus came into the world, to save
sinners, the “chief,” or
greatest of them.
V. That
an assurance of salvation through Christ, is very consistent with an
apprehension of our being the “chief”
of sinners.
VI.
That the report of Christ’s coming into the world
to save the “chief of sinners”
is true, and worthy of the most grateful reception.
I. All men are sinners. “By
one man sin entered into the world,
and death by sin;
and death passed upon all men,
for that all have sinned”, (Rom.
5:12). Adam was our head and representative, and, therefore, his act of
disobedience is reckoned to us. By one man’s disobedience “many
were made sinners,” (v. 39).
In consequence of our sinning in him, and falling with him, in his first
transgression; we derive a corrupt nature from him. We are shapen in iniquity
and conceived in sin,” (Ps. 51:5).
That which is born of the flesh,
is flesh,
and that which is born of the spirit,
is spirit.” We are naturally
flesh, the contrary of that
which is produced by the Holy Spirit: and, therefore, we are the subjects of
putrid and carnal lusts: which
the Apostle distinguishes into lusts of the flesh and of the mind. “Among
whom also we all had our conversation in times past,
in the lusts of our flesh fulfilling
desires of the flesh and of the mind,” (Eph. 2:3).
By
the lusts of the flesh, he designs those corrupt inclinations, which are
agreeable to our animal nature, or inferior part; and by the lusts or desires of
the mind, he intends, those unlawful inclinations, whereof our superior and
intellectual part is the subject. So that our whole nature is corrupt and
vicious, even that part of us, which distinguishes us from the brute-creation,
and which we glory in. The truth is, we are the subjects, not only of brutal,
but also of diabolical lusts; and have a larger capacity of sinning than
the apostate spirits have. Besides all those vicious lusts which are agreeable
to our inferior part, and which immaterial beings cannot be the subjects of, nor
act. We are the subjects of those abominable lusts, which are the depravation of
impure spirits. Such as pride, envy, m
II.
The
Apostle thought himself to be the chief, or greatest of sinners, “of whom I am
chief.”
1.
He was a virtuous person before his conversion to
Christianity. A Pharisee of the Pharisees, a student in the Law,
and strictly attended to the duties it required, so far as he understood it, and
touching the righteousness which is in the law, he was blameless,
living in all good conscience before God. He did not allow himself in the
omission of known duties, nor in the commission of known sins. And yet,
2.
He was guilty of
very great evils. This he confesses in there words, who was before a
blasphemer, and a persecutor, and injurious. Full of rage and
fury against Christ, and all who adhered to his interest. He was exceedingly
mad against the saints, and punished them in every synagogue,
compelling them to blaspheme. Not satisfied with blaspheming himself, he
forced them to do the same. As he injured them in their persons and liberty and
property. He also, compelled them to act a part contrary to their persuasion and
conscience; at least, he attempted it, and they could not decline it, without
increasing the violent flame of his cruel rage and fury against them. But,
3.
In all this he
acted not against knowledge, or a conviction of mind and conscience. These his
sins, were sins of ignorance. For what he did in opposition to the interest of
Christ, he did it ignorantly and in unbelief.
He
verily thought with himself that he ought to do many things contrary to the name
of Jesus of Nazareth, (Acts 26:9). And, therefore, he was sincere in
perfecting the church. This plainly shows us, that sincerity, if it is not
exercised about truth and duty, is of no advantage to the souls of men. A zeal
of God, without knowledge, will never profit any; and it is very likely to grow
into a furious rage, against the interest of divine truth, as it did in
our Apostle and the carnal Jews.
4.
He now considered
himself the chief of sinners. Grotius,
that great Perverter of
the Word of God, in his Annotations, understands the phrase
hyperbolically. He [concedes], that the Apostle uses an hyperbole, or that his
language was much stronger than the nature of the thing he expresses would bear.
But this was his figment
only. Our Apostle retains a sense of what he was, before his conversion,
and the consideration of it greatly humbled his soul. Thus he practiced what he
exhorted others to do, viz. to remember
what they were in their nature, state, and conduct before divine
calling. So he exhorts the Ephesians
to remember, that they were gentiles, in the flesh,
(Eph. 2:11). We ought never to forget, what was our deplorable condition by
nature, and what was our deportment, while sin had the dominion over us. The
Apostle doth not say, I have been the
chief; but I am the chief
of sinners: every saint in this world is a sinner. It cannot be said of
every sinner, that he is a saint; but it is true of every saint in this
militant state, that he
is a sinner; if not, he hath no combat in him between flesh and spirit.
In all believers here, the flesh lusteth against the spirit, and the
spirit against the flesh. There
is not a just man upon earth that doeth good, and sinneth not.
I am not insensible, that some have pretended, and that some do pretend to great
degrees in holiness; and a freedom from the power of sin; that if they are not
wholly clear of sin, they are very near it. But I am persuaded, that none will
think themselves more holy, than
Abraham, David, and
Peter, and other good men, of
whom we read in, the Scripture, except such, who have no holiness at all, and
know not what it is, nor wherein it consists. A fuller evidence of being under
the dominion of sin, cannot be given, than an imagination of a freedom from the
being and working of it in the heart is.
If we say that we have no sin,
we deceive ourselves, and the truth is not in us. Paul
was very eminent in holiness, and by the grace of God, he was enabled
to conduct himself in such a manner, as that he could say, I know nothing by
myself, i.e. I am not sensible, that in any instance, I have acted
unsuitably to my character, as a minister, or a Christian: and yet he thought
himself the chief of sinners.
He found himself to be the subject of sin, as well as of holiness, of flesh, as
well as of spirit. He experienced to his sorrow, that sin was always present
with him; that it attended him in the
closet, and in the pulpit,
and that, therefore, he could not pray
without sinning, nor preach
without sinning, nor discharge any Christian duty without a sinful
defilement attending it. Persons most
eminent in holiness, have always had the
deepest sense of their
sinfulness. They look not upon themselves, nor on sin, in the fame light, as
others do. And, therefore, they think and know that to be sin in itself, and in
themselves, which others do not esteem to be so, nor accuse themselves of
sinning on account of. This is not because they are
more sinful, or
less holy, than others;
but because they are more acquainted with themselves, and with what sin is, that
they esteem themselves the chief
of sinners. The Apostle’s sense of his imperfection and sins, caused
him to sigh and groan, and consider himself as wretched. Oh! wretched
man that I am, who shall deliver me from the body of this death? It
is an excellent observation of one, viz. that
our sense of sin, is not
according to what it is in itself,
but according to what impression God
is pleased to make of it upon us. Those who are most favored with
heavenly influences, as they above others aim at spirituality in obedience, they
best discern their carnality, and, therefore, think themselves less holy, and
more vile than others. Besides,
the peculiar aggravations, which they discover in their sins, greatly increase
their guilt, in itself, and in their view, and for that reason, they think
themselves the chief of
sinners.
III. Sinners are lost, miserable, helpless and unworthy.
1. They
are condemned by the Law. Every breach of the holy Law of God subjects us to a
curse. Cursed is every one, that continueth not in all things,
which are written in the book of the law to do them, (Gal. 3:10). Which is
not the curse of a creature, but of God himself. Every vain imagination, every
irregular and inordinate desire, all disorderly motions of our corrupt
affections, expose us to the condemnation of the Law, which requires perfect
purity of heart. And, therefore, since our hearts are a fountain of impurity,
from which continually spring defiled and defiling streams, how many must those
penal threatnings be, that the law breathes out against us. Multiplied
transgressions, bring us under
multiplied curses.
2. We
are obnoxious to the vengeance of God: whose wrath is as his power, i.e.
Infinite. As we are not able to
say what infinite power is, so we cannot declare what infinite wrath is: both
have no measure or limits. Our obnoxiousness to the vindictive displeasure of
God, is a misery not to be expressed. It far exceeds the reach of language and
thought too. This is our sad state by nature. “What
things soever the law saith, it
saith to them, that are under
the law; that every mouth may
be stopped, and all the world
may become guilty before God,” (Rom. 3:10). We
deserve to be punished with everlasting destruction from the presence of the
Lord, and from the glory of his
power. Which includes the loss of the enjoyment of the highest
good, and suffering the extremist torture and pain, our make can be supported
under, and that forever.
3.
We are absolutely helpless, and unworthy of succour,
in these our sad circumstances. We cannot atone for a single offence, much less
are we capable or satisfying a violated law and offended justice, for our
numerous transgressions. The weight of one sin would sink us
deeply into the infernal
pit; much more, therefore, must our
vast and accumulated guilt, press us down into
unfathomable depths of
misery. We are without strength, and unable to do anything towards our recovery
from ruin. “The redemption of our soul
is precious, and ceases for
ever,” (Ps. 49:8), with respect to what we are able to do towards it. We
are irrecoverably lost as to ourselves. We
are “wretched, and poor,
and miserable,
and blind,
and naked,” (Rev. 3:17).
And we are not more miserable, and unable to help ourselves, than we are
undeserving of succour from him, who alone can deliver us from this ruin. For
our nature is corrupt, and vile, and our conduct is a continued provocation to
the most high, and yet blessed be his name, he has in infinite goodness and
wisdom, effectually provided for our recovery, and happiness, in the fruition of
himself. This leads me to discourse of the next thing proposed to be considered,
that
IV.
Christ
Jesus came into the world to save sinners; of whom I am chief.
1.
He was, before he came into this world. He existed
in another and higher nature, than that, in which he dwelt with men, before his
entrance into the world. Hence he tells the Jews,
that Abraham rejoiced to see his day;
he saw it,
and was glad: they answer,
thou art not yet fifty years old,
and hast thou seen Abraham? our
Lord replies, before Abraham
was,
I am,
(John 8:56,57). They were much displeased at this reply, for they
well understood him to assert his
existence in another nature than what they conversed with, or
would own him in, viz. a nature truly divine. The name I am, they were
sensible, belonged to God alone, who revealed himself to
Moses, under that name, when he
was about to deliver their fathers out of
Egyptian bondage:
I am hath lent me you, (Ex.
2:24). He always was in the form of
God, and, therefore, thought it “no
robbery to be equal with God,” (Phil. 2:4). “In
the beginning was the word, and
the word was with God, and the
word was God. All things were
made by him, and without him
was not any thing made, that
was made,” (John 1:1,2,3). He, himself, must therefore, be uncreated,
and, consequently, he existed in that in created nature, before he was made of a
woman, in another nature infinitely inferior to that.
2.
His coming into the world, includes his assumption
of our nature into union with himself, his subjection to the law, his obedience,
his low estate, and sufferings, and death for us.
(1.)
He assumed our
nature into union with himself. “The
word that was in the beginning with God,
and was God,
was made flesh,
and dwelt among us”, (v.
14): this was not by a conversion of the divine nature into the human, for that
was absolutely impossible: that which is infinite, can never become finite and
limited, or other than it is. Nor was it by a confusion or blending of these
infinitely distant natures together. They continue distinct, and neither nature
possesses those properties, which are peculiar to the other. The divine nature
does not become finite and limited, nor the human become infinite and unlimited,
by this union: some who lie in wait to deceive, or at least endeavor to
conceal their disbelief of the deity of our gracious Redeemer, say, that he
exercises the divine perfections for the good of the church, and that this is
the meaning of those words, “I and my
Father are one,” (John 10:30). But can our Lord exercise
perfections which he don’t posses? Or can his human nature become the subject of
infinite perfections? Some who seem to suppose this, charge us with holding
absurd notions; and cannot they discover the absurdity of there imaginations?
That Christ, as man, may exercise perfections, he neither does, nor can possess;
or, that a finite nature can become the subject of infinite perfections: I say,
have they not sense enough to know, that neither can possibly be? If they have
not, they are very unfit persons to determine what is, or what is not absurd. I
question not, but they are capable enough of judging in so plain a case; but
they say, that Christ is so one with the Father, as to exercise his perfections
for, the good of his people, that they may conceal from the view, of some, their
denial of his proper deity. I can never be persuaded, that this [act]
will meet with approbation in an
awful time, that is
hastening, however men may please themselves in this disguise. This assumption
of our nature by the Word, is its personal union therewith. And this is one
principal branch of the mystery of Godliness. Without
controversy great is the mystery of Godliness,
God was manifest the flesh. And
this is the foundation of the merit which attended the obedience and sufferings
of Christ. For my part, I shall never contend about the
dignity and use of his
obedience to the Law, nor concerning, the
end and efficacy of his
sufferings and death; if his proper deity is not granted, and the union of his
human nature with his divine, is not allowed; because the obedience and death of
a mere man, can never be of
saving use to me, or any other
poor sinner in the world.
(2.)
Christ became subject to the Law; and the Law is to
be considered as a law, merely,
or as it is a covenant. In the
latter sense, it requires obedience in order to life; and threatens death in
case of disobedience. Do this and live,
sin and die, are the terms of
it. As our Saviour was not a natural descendant of
Adam, and not included in him,
nor represented by him, the covenant of works made with
Adam, had no concern with
Christ, nor was he included in it, by virtue of its original constitution. And
as he had a right to life and glory in his human nature, in consequence of his
union with the Son of God, he could not become subject to the Law, as a
covenant; but by virtue of a peculiar appointment of the Father’s, with his own
free consent. Nor could his subjection to that covenant, be upon his own
account, it must wholly be on account of others, to redeem them from it, who,
otherwise, inevitably would have perished under its curse. Each of there things
is clearly expressed in these words: “but
when the fulness of the time was come,
God sent forth his son,
made of a woman;
made under the law,
to redeem them that were under the
law,” (Gal. 4:8). As the manner of the production of his human nature,
was extraordinary and peculiar, the way of his coming under the law was
peculiar to himself, in order
to a special end, wherein
others are concerned, and not himself, viz. their redemption from the
Law, in the form of a covenant.
(3.) Our redeemer obeyed the law; or fulfilled the
terms of the covenant. He was pure and holy in his nature; “holy,
harmless and undefiled,
and separate from sinners.” In
his conduct he was unblemished, “for
he did no sin, neither was
guile found in his mouth,” (Isa. 53:9). And he is “the
end of the law for righteousness” to every believer: and the Father is “well
pleased for his righteousness sake.” We “are
justified in him,” and in him we have a proper foundation to
glory.
(4.) He submitted to a very low and mean
condition. Our Saviour was rich;
but for “our sakes he became poor,
that we,
through
his poverty might be made rich.”
He was Lord of glory, and
heir of all things;
but possessed nothing, hence,
he says: “the foxes have holes,
and the fowls of the air have nests;
but the son of man bath not where to
lay his head.” And this was one part of that curse our sins demerited.
(5.) The blessed Jesus was the object of the
greatest contempt, scorn and reproach. He was “despised
and rejected of men, a man of
sorrows and acquainted with griefs.” In a way of contempt he was called
this fellow, and
deceiver, and
a gluttonous
man, and a wine-bibber,
a friend of publicans and sinners. On which account he is represented, in
prophecy, as saying, “reproach hath
broken my heart,” (Ps. 69:20). Oh! the amazing condescension of Christ,
to endure such contradiction of
sinners, against himself,
with this kind view to save the chief
of them.
(6.)
His sufferings and
death are included. His visage was so
marred, more than any man,
and his form more than the sons of men.
He suffered from men, from devils, from God himself, as a righteous judge,
taking vengeance on sin in him; not his own, for he had none; but the sins of
others, which were imputed to him, or laid on him. He suffered in his body the
most acute pains, and he suffered in his soul: and those sufferings of his soul
were far more grievous than his bodily pains:
my soul is exceeding sorrowful,
even unto death (Matthew
26:38): and,
now is my soul troubled,
and what shall I say? (John
12:27), was the mournful language of the suffering Redeemer. The extremist pain,
the greater shame, and the forest vengeance, all met in the death of our
gracious Saviour. And he for that joy,
that was set before him, endured the cross, and despised the shame.
3.
Salvation is effected by these things. This was not
an unsuccessful and fruitless attempt to save sinners; but
real,
full and everlasting salvation
is secured by Christ’s coming into the world. If he had not obtained eternal
redemption for us, he had never entered into glory. To suppose, that certain
salvation is not effected, by this astonishing transaction, is to eclipse the
glory of divine grace, to impeach divine wisdom, and to arraign and censure
divine justice, in the most stupendous of all its acts.
(1.) Sin is expiated. The removal of the guilt of
sin, is a considerable part of salvation, and that is done by the death of
Christ. “When he had by himself purged
our sins, (Heb. 1:3). “Once in
the end of the world hath he appeared to put away sin, by the sacrifice of
himself,” (Heb. 9:26). And therefore, sin is not imputed to those
persons, for whom Christ died. “God
was in Christ reconciling the world unto himself not imputing their trespasses
unto them,” (2 Cor. 5:19).
(2.) Peace is made. One branch of the work of the
Messiah, was to make reconciliation
for iniquity. And this he did by his sufferings and death. “Having
made peace by the blood of his cross,” (Col. 1:20). So that both law and
justice are satisfied, and either hath any farther demand to make. God as our
righteous judge is pacified
towards us, for all that we have done: and there
is no fury in him. It was not a
procuring of terms or peace, that our Saviour died for us; but it was a making
peace. And peace with God is a certain and immediate effect of his death,
and, consequently, we are not
obnoxious, to divine wrath and vengeance. “Being
justified by his blood, we
shall be saved from wrath through
him,” (Rom. 5:9). “The
chastisement of our peace was upon him,
and with his stripes we are healed,”
(Isa. 53:5). There is now no threatening of punishment to the saints, for
“there is now no condemnation to them
that are in Christ Jesus:” and hereafter, penalty will not be inflicted
on them, because complete atonement is made for all their sins, by the penal
sufferings of their surety in their stead. His death is a full security to them,
from all condemnation. “Who is he that
condemneth? It is Christ that
died…,” (Rom. 8:34).
(3.) An everlasting righteousness is brought in
Christ’s subjection to the law, as in form of a covenant, could not be on his
own account his dignity, state and right to glory, arising from the union of his
two natures, rendered that impossible; and, therefore, it was
solely on the account of
others, whose surety he was. His obedience to the covenant was commensurate to
its commands. And that obedience he yielded to that covenant, wholly for the
sake of his people. The Father accepts it for them, imputes it to their persons,
and this imputation of that, obedience makes them righteous: “by
one man’s obedience shall many be made righteous,” (Rom. 5:19). These
particulars the Messiah was to
do for his people. According to divine promise and prophecy he was “to
finish transgression, to make
an end of sin, to bring in an
everlasting righteousness, and
to make reconciliation iniquity,” (Dan. 9:24). He
has finished the work which the Father
gave him to do, and, therefore,
all there things are done. And these things being accomplished,
real,
full,
and certain salvation is
obtained for all those persons, on whose account he was made under the law; and,
they all shall certainly receive the adoption of sons. This leads me to observe,
farther,
(4.)
Christ has a right
to demand grace and glory of the Father, in behalf of all those persons, for
whom he obeyed and died. This right arises from his punctual performance of what
was required of him to do, on condition of which, the Father promised him, that
he should see his seed, prolong his days, and that his pleasure
should prosper in his hand. The fulfilling of the conditions, whereon
benefits are promised, gives right to those benefits. And, therefore, since our
Lord has exactly fulfilled the conditions, on which these promises were made to
him, he has a right to demand the benefits those promises express; and
accordingly he does: “Father, I will, that they also whom thou
hast given me be with me where I am; that they may behold my glory which
thou hast given me,” (2 Cor. 5:19). This not merely a request, it is
a demand. I will. And this is comprehensive of grace, by which we are “made
meet to be partakers of the inheritance of the saints in light:” and of such
supplies of grace, as are necessary to preserve us safe to the heavenly kingdom
and glory. It includes the whole of that perfection and blessedness whereof the
saints will eternally be possessed in their entire persons. Their bodies will be
made like to Christ’s most glorious body, fit receptacles of their
perfected spirits, and capable of beholding the glory of their exalted Redeemer
at the Father’s right hand. It is the will of the Father, that of all
which he hath given to Christ he should loose nothing; but that he
should raise it up again at the last day. This is an obligation upon our
Saviour, to take care, even of the bodies of the saints; nor will he fail
of executing the will of the Father, in raising them from the state of the dead,
with unspeakable advantage. Besides, their bodies are a part of his purchase, as
well as their souls, and what he bought, at the expense of his blood, he
certainly will take especial care of: and, therefore, he will gather the
scattered particles of their precious dust, and form their bodies, which are now
corruptible, and often dreadfully emaciated, by wasting sickness, before their
dissolution, immortal, spiritual, and inconceivably glorious.
Christ will collect them all together, and bestow upon them all that glory
designed for them: and the view he will then have of his seed, will fill him
with the highest pleasure. Then will he present them to the Father, saying, “behold,
I and the children whom thou hast given me.” And this presentation of
them, will be made, with exceeding joy (Jude 1:24). Then will be accomplished
fully, the glorious contrivances of eternal love and infinite wisdom concerning
the person of Christ and all his members, wherein the Father, Son, and Holy
Spirit, and the church, and angels will eternally rejoice. This salvation is not
only a deliverance from the lowest depths of misery; but it is an advancement to
the greatest heights of glory, our nature is capable of enjoying. It is a glory
suitable to the relation of sons, and is called the adoption,
i.e. The
dignity,
honor,
and blessedness of sons. It is
a glory suitable to the conjugal relation between Christ and the church, and
that certainly must be very great. It is reasonable to think, that the glory of
the saints, will exceed in greatness that of the angels. Because their relation
to God and Christ is nearer, than that those blessed spirits enjoy. They are
sons to God, by creation; but believers are his sons by adoption, which
constitutes them heirs of God, and fellow-heirs with Christ, which creation doth
not. Besides, as the church is the bride of Christ, and angels are not taken
into so near a relation to him, there is reason to conclude, that a glory
superior to that which angels enjoy, will be conferred upon her, corresponding
with her nearer relation to the glorious mediator. The
more close and
intimate the
union is, which is enjoyed with
Christ, the glory arising from it, doubtless, is the more abundant. It is
proper, that the spouse should be favored with greater nearness to her husband,
than servants: angels are servants to Christ; but the church is the
lamb’s wife; and, therefore,
shall she be nearer to him, and enjoy his kinder embraces, while the angels will
keep at a respectful and
humble distance both from
him and
her. And what adds much to the
wonder, and is a proper ground of encouragement, under a sense of our
unworthiness, is this:
(4.)
The chief of
sinners share in, or are the subjects of this
great salvation. Christ came,
not only to save such who were lost; but to save those who are guilty of the foulest
crimes, whose offences are attended with the
most aggravating circumstances,
and who have long continued in
rebellion against God. Publicans and sinners,
i.e. notorious offenders, are
the objects of his compassion, and obtain the remission of their sins through
his blood. He never did refuse, he never will refuse to receive kindly, the
greatest criminal, applying to
him for pardon, peace, grace, and eternal salvation. “Whosoever
will may take the water of life freely,” (Rev. 22:17). The
greatest unworthiness is no
objection with Christ, to a most
welcome reception of those, who come unto him, on a conviction of the
necessity of an interest in him. Nothing is required to a participation of his
benefits, but a sense of our need of them, and a will to receive them, as he
communicates them, viz. Freely,
“without money and without price,”
(Isa. 55:1). The salvation of the
chief of sinners is agreeable
to the impulsive, the meritorious, and final causes of it.
1.
It well suits with
the impulsive cause, and is a glorious display of it. That is no other than the
free and rich goodness, grace and mercy of God:
by grace are we saved. And the
pardon of sin and “redemption through
the blood of Christ, is
according to the riches of the grace of God,” (Eph. 1:7). Infinite
compassion alone, could so far extend itself, as to forgive the
worst of sinners. The abounding
sinfulness and sins of notorious offenders, require the exercise of
superabounding grace. What but the exceeding riches of the grace of God could
raise and cherish in the breast of a sinner, conscious of
heinous,
repeated,
and highly aggravated crimes,
the least hope of forgiveness? Nothing. This was
David’s ground of hope, and the
matter of his plea. “Have mercy upon
me, O God,
according to thy loving kindness:
according unto the multitude of thy
tender mercies blot out my transgressions,” (Ps. 51:1). Since we are
required to forgive an offending brother, not only
until seven times, but
until seventy times seven, who
are too backward through the
scantiness of our compassion to a forgiving temper; surely God, whose
mercy is immense, will extend
pardon to the greatest sinners.
“Where sin has abounded,
grace will much more abound;
that as sin has reigned unto death,
even so grace may reign through
righteousness unto eternal life,
by Jesus Christ our Lord,”
(Rom. 5:20,21). God will stand as much distinguished from all his creatures in
acts of pardon, as
in acts of power. If the
chief of sinners should not be
saved, it might be thought that divine grace hath its limits which it can’t
exceed; but no room shall be left to men to admit a thought so
derogatory to its glory, which
appears as much in its extensive exercise in pardoning, as it does, in its
freedom and sovereignty.
2. The
salvation of the chief of
sinners is to the glory of the meritorious cause. That is the blood of Christ.
The infinite dignity of his person, gives infinite worth to his sufferings; and,
therefore, they were as sufficient to discharge a debt of
ten thousand talents, as
of fifty pence. This is not the
nature of our sins, nor their
number, nor their
aggravations, can hinder our
pardon and salvation, since a sacrifice of
immense value has been offered
to God for their atonement. He who is the
mighty God,
is mighty to save;
able to save even to the uttermost;
so that no guilt is so great; but the death of the son of God is sufficient to
atone for it. The blood of Jesus
Christ his son cleanseth us from all sin.
3.
This suits with the
final cause of our salvation. (1.) respecting God. His supreme end in the scheme
of our recovery is his own glory. The glory of all his infinite perfections. His
wisdom, holiness and justice, and truth and faithfulness; but he peculiarly
aimed at the display of the glory of
his grace and mercy. The salvation of any sinner, as to the praise of the
glory of his grace; but the salvation of the
chief of sinners is
eminently to the praise of that
glory. (2.) the end relating to Christ is his honor, in the character of a
redeemer. “His glory is great in our
salvation,” (Ps. 21:5). The remission of the worst and most aggravated
offences through his sufferings, is a full proof of their infinite merit and
extensive efficacy. And, that the meritorious cause of our salvation is not
below the impulsive cause of it. (3.) the final cause respecting us, was our
abasement in, our own sight, and a holy trust in and admiration of the
infinitely rich grace and mercy of God, as acting in our [favor] through Christ.
These ends are fully secured by the salvation of the
chief of sinners, through his
obedience and sacrifice. For upon this view, we take shame to ourselves, and
adore the riches of divine grace, and the infinite merit of our most merciful
redeemer.
Our adoring language to God is: “not
unto us, O Lord,
not unto us,
but unto, thy
name give glory,” (Ps. 115:1). And to
Christ: “unto
him, that hath loved and washed
us from our sins in his own blood,
and hath made us kings and priests
unto God and his Father; be
glory and dominion for ever and ever, amen,” (Rev. 1:5,6). These ends are
all brought about; by the salvation of the
chief of sinners, and they are
such as it became the wisdom of God to design in this wonderful transaction.
V.
An
assurance of salvation through Christ is very consistent with an apprehension of
our being the chief of sinners.
The Apostle accounted himself the
chief, or greatest of sinners,
and yet, the life lived, it was by the
faith of the son of God. He doubted not of an interest in a savior, under
the deep sense he had of his sins and sinfulness. It is not unusual with those,
who enjoy the clearest evidence of an interest in divine favor to consider
themselves most deserving. Of divine vengeance. The
strongest faith may very well
consist with a sense of the greatest
unworthiness; because it is founded on
infinite grace, and
infinite merit, to which no
difficulties are insurmountable.
This assurance is not essential to faith. True faith may be
where that is not.
1.
Faith is a dependence on Christ alone for
salvation, upon a conviction of our misery. A conviction and sense of our misery
necessarily precedes the act of faith on Christ, as a Saviour. Until we are
sensible of our being miserable and helpless in ourselves, we shall not be
persuaded, of the necessity of a sole trust in another for help and succor. They
that be whole need not the physician,
but they that are sick. This
conviction is becoming dead to the law,
and it, is effected by a work of the law upon the heart, in the hand of the
blessed spirit. I through the law,
am dead to the law, the mind of
a sinner is impressed with a wounding sense of his guilt. His sins
are fit in order before him.
And he clearly discerns, that he stands righteously condemned by the holy law of
God, for his numerous violations of it. Upon which he acknowledges, that it
would be just with God to punish
him, in particular, with
everlasting destruction from his presence, and from the glory of his power. In
this work upon him he is convinced the
plague of his heart, as well as of the transgressions of his life. In
that divine light which is communicated to the soul, he discovers the exceeding
sinfulness of sin, and the exceeding sinfulness of his heart; and the
spirituality, purity, and extent of the law; whereupon, he concludes, that it is
absolutely impossible, that one so vile as he is, should ever be able to
recommend himself to, or interest himself in, the approbation of God his
righteous judge, thus he sees his lost and miserable, and helpless condition in
himself, and dies to all hope of life, by his own righteousness and works. When
the Holy Spirit hath in this manner, convinced a man of his deplorable state by
nature; and his heart is overwhelmed,
he leads him to the rock that is
higher than he. He makes a gracious discovery of Christ to the soul, in
his blood, righteousness, and in the fulness of his grace. And, then the
language of a poor trembling sinner is: my sins are many, great, and dreadfully
aggravated; but the blood of Christ hath a sufficiency of merit in it to atone
for them all. In myself I have no righteousness, nor can have, whereby I may be
justified in the sight of God; but the righteousness of Christ, is every way
sufficient to justify me before God, and to give me a right to life, who am
worthy of death. My heart is impure, and
without holiness I shall never
see the Lord. That treasure of
grace which is in Christ, it is sufficient to make me holy, and
meet to be a partaker of the
inheritance of the saints in light. Besides, in the light of this grace,
a person discerns, in some measure, how God is glorified; the Father, son, and
Holy Spirit, and all the divine perfections, goodness, grace, mercy, wisdom,
holiness, justice, truth and faithfulness, in this way of salvation; and herein
he rejoices, even though himself should
not be a sharer in it. The holy resolution of the soul upon this view of things,
is, to renounce, all other ways of relief, which may be proposed to its
consideration, and to cleave to Christ alone, as the only proper object of his
hope; this it is to flee to him for refuge, to lay hold on the hope set before
us. And this is that faith, which is of the operation of God and is peculiar to
the objects of a divine choice to eternal salvation, for which reason, it is
called the faith of God’s elect.
And, therefore, we observe,
2.
Where there is this dependence, there is a proper
foundation for assurance. Persons thus wrought upon, and influenced to such holy
actings of soul towards Christ, as a Saviour, have that in them, which is in
itself, a clear and sufficient evidence of an interest in him, and in his
salvation, though they may not discern that evidence; nor be so ready to allow
it an evidence, as they ought to be, through darkness, jealousy of themselves,
and fears of being mistaken, in an affair of so great importance.
This solemn and humble application to Christ, for pardon, peace,
righteousness, grace and holiness, under a sense of our misery and helplessness,
is the effect of a super-natural work upon us: coming to Christ follows upon
divine drawing. For no man can come to
Christ, except the Father draw
him, and this heavenly attraction is a fruit of everlasting love:
yea,
I have loved thee with an everlasting
love, and,
therefore,
with loving kindness have I drawn thee.
If we are drawn with the cords of love;
with the bands of a man, this
is because we are objects of love. If we come to Christ, approve of him and
cleave to him, it is a certain consequence of our having seen,
and heard,
and learned of the Father. And,
therefore, it must necessarily be an evidence, that we are passed
from death to life,
and that we shall not come into
condemnation. Besides, Christ has declared expressly, that he will
in no wise, i.e. upon no
consideration, on any accounts, cast,
out those who come to him. If
therefore, he should not receive and save us, his veracity would be impeached.
With reverence, I desire to speak it, if any one soul, at the last day, shall be
able to stand up and say to him, upon a conviction of my sins; sinfulness, and
inability to help myself, I applied to thee for salvation, being encouraged so
to do, by thy declaration, that thou wouldest not cast out him that comes to
thee; but I am now lost for ever, because thou hast refused to receive and save
me, Christ would be proved guilty of a breach of truth in the view of angels and
men. But this can never be, we are confident. And, consequently; this gracious
work upon the soul, is in itself, a full and certain evidence of an interest in
his love, care, tenderness and compassion, and is a proper foundation of
assurance of salvation by and through him.
3.
Faith sometimes rises up to this assurance of
salvation. Some lately risen up among us, who have had the vanity to take
to themselves the name of reformers, assert that it is of the essence of
faith, and that there is nothing of faith, or holiness, where there is not a
confidence of being saved. And many of them make large pretensions to such an
assurance. But ask them what convictions of sin, what a sense of their misery
and helplessness, what views of Christ and spiritual things have preceded this
their confidence? And they can give you but a very slender account of either of
these things. Ask them how they came by this assurance? By what means it was
begotten in them, and what is the foundation of it? They are not able to return
you any solid answer. Assured and confident of being saved they are, but they
cannot tell how they came to be so assured. Ask them what effects this their
assurance has produced in them? They are at a stand, and can make you no reply;
which ought to be satisfactory to a Christian. This among many other things,
make it evident, that we are referred to live in times, wherein errors of all
kinds abound. I make no question, but that some saints are favored with this
full assurance of faith, and are able to say with the Apostle, concerning their
dear redeemer, who loved me and gave himself for me, and as the church my
beloved is mine and I am his. The happiness they desire, they see to be
theirs. And, that Christ has set them as a seal upon his heart, and as
a signet upon his arm. That he neither will, nor can forget them, nor cease
to employ his power in their protection and defense. They know and believe
the love that God hath to them. They dwell in his love, and in him,
and are persuaded, that nothing shall separate them, from the
love of God, which is in Christ Jesus. Thus the Holy Spirit bears
witness with their spirits, that they are sons of God. And,
therefore, they enjoy much of heaven in their way thither. But this is not the
case of all the saints; and faith of the operation of God, often is,
where this assurance is not. Though, as I have said, there is a proper
foundation for it, in the souls of all those whose dependence is on Christ for
salvation, upon a sense of their misery, a view of his glory and suitableness,
as a Saviour, to the wants of their souls in particular. Farther, frequent
actings of the faith of recumbency [lying; Ed.] on Christ, usually raise
in the mind, some degree of this assurance, or a comfortable hope of obtaining
salvation through him.
VI.
The report
is true,
pisov o logov,
a true
saying, and worthy of the most grateful reception, that Christ came into the
world, to save the chief, or greater of sinners.
1. This
report is true, and may safely be depended on. Abundant proof is given of its
verity, and in a variety of ways.
(1.)
By the testimony of
angels. A multitude of those blessed spirits, descended from heaven, at the
birth of our Saviour, and celebrated, with an holy adoration, the gracious
design of his incarnation, and declare that it was to render sinful men happy,
as an effect of the good pleasure of God towards them. “And
suddenly there was with the angel,
a multitude of the heavenly host,
praising God,
and saying,
glory to God in the highest,
and on the earth peace,
and good-will towards men,”
(Luke 2:13,14).
(2.)
The truth of this
most astonishing report is fully proved by divine promises. Remission of sin is
promised in the most full and explicite [clear and obvious; Ed.] manner, by God
himself, who cannot lie. And not only pardon but multiplied pardon. God so
expresses himself upon this subject, as is sufficient to convince us, if we are
to be convinced, that his design in the exercise of forgiving mercy, far
transcends those limited thoughts, we are apt to form and cherish concerning it.
“Let the wicked forsake his way,
and the unrighteous man his thoughts:
let him return unto the Lord,
for he will have mercy upon him,
and to our God,
for he will abundantly pardon.
For my thoughts are not your thoughts,
neither are your ways my ways,
saith the Lord. For
as the heavens are higher than the earth,
so are my ways higher than your ways,
and my thoughts than your thoughts,”
(Isa. 55:7,8,9). When we have stretched our conceptions as far as we can,
concerning the pardoning grace of God, we are as much below its real extent, as
the distance of the heavens is from the earth: so he plainly tells us, who will
not, nor can deceive us. And, therefore, there is not the least room left us, to
admit a scruple concerning the pardon and salvation of the
chief of sinners. His promise
is a sufficient security, for he cannot violate it; but he has confirmed it,
with his oath,
that by two immutable things,
wherein it is impossible for him to
lie, we might
have strong consolation, who
have fled for refuge, to lay
bold on the hope set before us.” This is amazing condescension and
goodness!
(3.) Divine predictions may be offered in
confirmation of this truth. The prophet
Isaiah not only describes in a
very particular manner the sufferings of the Messiah, when he should appear; but
he gives the character of the persons, for whom he was to suffer, and for whom
he would intercede with God. “And made
intercession for the transgressors,” (Isa. 53:12), i.e.
for the rebellious. For such who were his murderers, and imbrued their hands in
his blood. According unto this prediction of the prophet, our Saviour, when on
the cross, put up this request to God:
“Father,
forgive them,
for they know not what they do,”
(Luke 23:24).
(4.) Many stupendous miracles were wrought to
confirm this truth. That great salvation whereof the Gospel is a report, so far
exceeds our imagination, that we are very slow in giving credit to it. To the
end, that the truth of this report might be established, beyond all modest
contradiction, the Holy Spirit hath given his witness to it, by a multitude of
miraculous operations. “God also
bearing them witness both with signs and wonders,
and with diverse miracles,
and gifts of the Holy Ghost,
according
to his own will,” (Heb. 2:4).
(5.) The Author of this salvation, has not been
wanting to give in his testimony to this most precious truth. And we know that
his witness is true; for he is the
truth, and, therefore, his testimony cannot be false: he “is
the faithful witness,” (Rev. 1:5). Christ has plainly and fully informed
us, that the largest debts are
forgiven: or that pardon is extended to the greatest sinners; and, that in
consequence of much being
forgiven; much love is
ingenerated in the hearts of pardoned ones. Five
hundred pence are as freely
forgiven as fifty, our Lord assures us, (Luke 8:41). And, consequently,
pardon is not limited to smaller
offenders; but it is extended to the greatest transgressors. He certainly
knew, whole sins are remitted, through whole blood remission is obtained. Shall
we then admit the least doubt of the salvation of the chief of sinners? Surely
not; since we cannot do it, without invalidating the testimony of him, through
whom salvation is enjoyed.
(6.) The state and work of Christ when he was
here, give the fuller evidence, that his coming was to accomplish such a design.
He was constituted heir of all things,
and was Lord of glory, when he
possessed nothing; and became the object of scorn, reproach and shame among men.
His subjection and obedience to the covenant of works, which we have violated,
were not on his own account; to imagine, that he came under that covenant, upon
his own account, divests him of that right to life, happiness, and glory, which
is inseparable from his Person, as God and man; and subverts all our hope of
salvation, by anything he did or suffered. He was made under the law, not only
to obey it, but also to suffer its curse; or to endure the penalty it threatens
upon a breach of its precepts. This could not have been with a view to himself,
if he had been no more than a man, since he was innocent. For it is contrary to
justice to make innocency subject to a curse, and, therefore, his being made a
curse, is in itself a clear demonstration, that so he was made for sinners, in
order to their redemption from it.
(7.) The exaltation of Christ, and the glory which
followed upon it, is a pregnant proof of this truth. When he had completed the
work of our redemption on earth, he ascended to heaven, and took possession of
that glory which was his due. And he is to be considered as our
fore-runner in his entrance
into the world above, and as the public head and representative of all those for
whom he had offered himself as a sacrifice to God, hence, we are said to “fit
together in heavenly places in Christ. He
is entered not into the holy places made with hands,
which were the figures of the true,
but into heaven itself, now to appear in the presence of God for us,”
(Heb. 9:24). This admission of Christ to heaven, and his taking the possession
of glory in the name, and as the forerunner of sinners, is an undeniable proof
of his having obtained salvation for them. For which reason the Apostle
Peter makes it a ground of
Christian trust and confidence. “Who
by him do believe in God that raised him up from the dead and gave him glory
that your faith and hope might be in God,” (1 Pet. 1:22). Consequent upon
this exaltation of our Saviour, an eminent glory attended his church below. The
Holy Spirit was poured forth in an extraordinary manner, both in his graces and
gifts, which was a clear proof, that he had done everything requisite to the
salvation of sinners. And, that the Father highly approved of his executing his
will, in the redemption of the objects of his favor from misery. What an
admirable concurrence of the most cogent proofs are given of this glorious
truth, that Jesus Christ came into the world to save the
chief of sinners? If therefore
we disbelieve it, we must be exceedingly culpable, for we shall make God himself
a liar, who has in such a
variety of ways given his testimony in confirmation of this most precious truth.
And this is an instance of his infinite condescension, goodness, compassion and
tender care of his people! That their souls may have support, relief, and
consolation, under a sense of what above all things occasions their minds the
greatest distress, viz. their
guilt and sinfulness.
2.
This report is worthy of the most grateful
reception. It consists of principles, which are calculated to promote the glory
of God, in a most eminent manner. The glory of the Father, Son, and Holy Spirit.
And the glory of all the divine perfections, far above any other of the designs
of God. Besides, it is the foundation of all the spiritual peace, rest,
consolation and joy, which the saints are favored with, in this world, and it is
the ground of their hopes of the enjoyment of future blessedness; and,
therefore, it is highly deserving of the most grateful reception. But,
(1.)
Some reject it, yea
the most, the generality. Christ as crucified, “is
a stone of stumbling and a rock of offence,” to many who make pretensions
to Christianity. The mysteries
relating to his Person, work, and the admirable effects of his mediation, are
accounted unintelligible and
absurd notions. And the saints
experience of consolation, peace and joy, in believing in him, as the Gospel
represents him, as pronounced a fond imagination and enthusiasm, by multitudes,
who yet would be esteemed Christians. No unregenerate man receives the things of
the Spirit of God, nor is he able to understand them. Without supernatural light
men may know the truth of the sublime doctrines of the Christian revelation; but
that greatly differs from an understanding of the things themselves. The truth
of the things of the Spirit hath such evidence in the Scripture, as is suited
and sufficient to procure an assent to it from all minds, which are free from
prejudice, and, therefore, unregenerate persons may, and it is reasonable to
require and expect them to yield an assent to the truth of those things. But the
things themselves they can never understand. No, not the most
intelligent and
knowing part of mankind. The
things themselves often “are hid from
the wise and prudent,” while they “are
revealed unto babes,” i.e.
persons of mean capacities, and of little improvement. The
most learned among mankind are
not more capable of understanding heavenly things, than the weakest,
silliest creatures in the world
are. Nor is any branch of what we call
learning, possessed in how great eminency soever, suited to increase our
knowledge of this kind. A consideration sufficient this is, one would think, to
humble the pride of men’s hearts, which springs up in them on account of their
learned accomplishments. He
must be an absolute stranger to the
theological writings of learned
men, or not exercise his reason
in reading them, who does not discern, that
learning is not a sufficient
preservative, even from dotage,
childishness and
absurdity in the things of God.
They deliver themselves so foolishly,
on many of those subjects, that if they were not had in repute for learning,
what they say would be despised, and themselves would fall under contempt, and
not unjustly, for, not to say, reasoning, but caviling, as they do. If we have
no supernatural principle in us, we shall not, we will not, we cannot approve,
embrace, adhere to, nor take the least delight in spiritual things themselves.
“The natural man receiveth not the
things of the spirit of God,
for they are foolishness to him,
neither can he know them,
because they are spiritually discerned.”
The learned, therefore, have no
advantage above the unlearned,
as to the understanding of the mysteries of the
kingdom. And, consequently, the
rude and unpolished, may know those
mysteries, and such, who on account of their superior talents are greatly
admired, may be as blind to
those things, as bats, or
moles. “An
highway shall be there, and a
way, and it shall be called the
way of holiness, the unclean
shall not pass over it; it
shall be for those, way-faring
men, though fools,
shall not err therein, (Isa.
35:8).”
(2.)
A few receive this
report most joyfully, with the highest gratitude, approve of it, admire and
adore it. By a communication of divine light to our understanding, we become
capable of seeing our true state by nature; the excellency and glory of this way
of salvation by Christ. And that gracious work upon us, which furnishes our
minds with spiritual knowledge, sanctifies our wills to chose, and causes our
affections to cleave to, and delight in those things, which our minds discern
the excellency and glory of. For grace conveyed in regeneration, is a
sanctifying principle, to our whole souls, and, therefore, every faculty acts in
a spiritual manner, about, towards, and upon spiritual things, in consequence of
this work in us. That which is light in the understanding, is holiness in the
will, and it is spirituality in the affections. If this had been duly attended
to, some unprofitable disputes concerning faith, would never have taken place
among learned men. Those truths
which many; yea the generality of such who are called Christians, esteem
foolishness, persons
spiritually enlightened, account most sacred. They discover the infinite riches
of divine grace, the unfathomable depths of divine wisdom, and the holiness,
justice, and truth, and faithfulness of God, which have a most illustrious
display therein, and, therefore, their holy souls approve of, admire and adore
those blessed truths, which
they plainly see are incomprehensible. Some there are, I dare say, who take the
highest satisfaction in there things, because of that peculiar glory, which
arises to God from them; and will still continue so to do, let a generation of
formal and nominal Christians,
call them by what names they shall please, on account of this their faith and
hope, in God and Christ. Of this number was the person whose death occasioned
this discourse. She was many years a member of this community. Her character was
ornamental to her profession, without any fear of being charged with a breach of
truth, I may say, that her “conversation
was as it becometh the gospel of Christ.” It is, if I remember right, now
near nine years since she had a very fore fit of sickness, which in the
apprehension of others, and in her own, was likely to have issued in her
dissolution. It was the pleasure of God, at that time, to favor her with
extraordinary discoveries of his love,
and with an assurance of everlasting salvation through Christ, under a most
humble sense of her own great unworthiness, the words on which I have been
discoursing, she then pronounced with
a very striking accent, and declared her desire, that they might be
preached from on the occasion of her death, if she was removed; and this has
been her desire ever since. She never lost the sweetness and savor of those
gracious visits she then enjoyed. She had not a great deal of conversation, nor
did she desire much; because, but
little which is spiritual
to be met with. She would often say,
I am the chief of sinners,
and have the greatest reason to admire
at the grace of God, in saving
me. And my praises in heaven
will have the highest note of any there. Her soul was frequently filled
with an adoring sense of distinguishing favor, and she expressed it in the
language of the inspired writer. He
“takes one of a family, two of
a tribe, and brings them to
