Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadAnthology of 3,000+ Classic Sermons: Charnock - Chief of Sinners Saved, The
Subjects in this Topic:
The Chief of Sinners Saved
by Stephen Charnock
First in a series of three sermons entitled "The Chief Sinners Objects of the Choicest Mercy."
Download this sermon in Word format (37K). Download the series as a single PDF file (55 pages 137K).
"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."—1Ti_1:15
Observation. I. The salvation of sinners was the main design of Christ's coming into the world. II. God often makes the chiefest sinners objects of his choicest mercy.
To show that God does so, observe,
1 God has formally made invitations to such. See what a black generation they were, Isa_1:1-31, by the record of their sins. They were rebels, and rebels against him that had nursed them. "I have nourished and brought up children, and they have rebelled against me," ver. 2. And in this respect worse than the beasts they were masters of; the stupid ox and the dull ass outstripped them in intelligence. "The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, my people doth not consider," ver. 3. He calls upon heaven and earth to judge be between them, ver. 2. He appeals to men and angels, as a jury, to give their verdict, whether these people had not been the most disingenuous and ungrateful people in the world. Or if by heavens and earth be meant magistrates and people, as in the prophetic style they are usually taken, God then appeals to themselves, to let their own natural consciences and the common intelligence their sins had left them, to judge between them. He comes to charge them, "laden with iniquity," ver. 4. They had such great weights lying upon them, that they were not able to stir; or laden with it, as some crabtree is with sour fruit. They had sprouted from a wicked stock; they had corrupted one another by their society and example, as rotten apples putrefy the sound ones that be near them.
They had been incorrigible under judgments; God had used the rod again and again; but seeing there was no reformation, he was even weary of whipping them any longer; "Why should ye be stricken any more? ye will revolt more and more," ver. 5. They were also so universally infected, that there was no sound part about them, but running sores all over; both head and heart were infected; corrupt notions in the one, and corrupt affections in the other. Or if you take it prophetically, head signifies the chief magistrate; heart, the judges; feet, the common people. The fire which had burnt their cities had not consumed their lusts, and dried up their sins; "Your country is desolate, your cities are burnt with fire, your land strangers devour it in your presence, and it is desolate, as overthrown by strangers," ver. 7. And had it not been for a small remnant, they had been as bad as Sodom and Gomorrah, ver. 9. Their services were polluted, vain, and an abomination to him, ver. 13. They were a trouble to him, his soul hated them, he was tired with them, ver. 14, for they came with their bloody murderous hands into God's presence.
Yet though he justly charged them with these horrid crimes, he gives them assurance of being received if they would return to him; "Come now, and let us reason together," ver. 18. He would condescend to debate the case with them, when one would have thought he should have said, I'll have nothing to do with such a crew as they; God loves to discourse with men about this argument of pardon; and he loves that men should hear him speak concerning it. He would dispute them out of their sins, into good and right apprehensions of his mercy. So, "Turn ye unto him from whom the children of Israel have deeply revolted," Isa_31:6. Revolted, there is their sin; deeply, there is the aggravation of it; and being also children of Israel, a people of much mercy and miracles, there is another aggravation; yet turn unto him against whom you have thus sinned. The great objection of a penitent is, I have sinned, and I know not whether God will receive me: consider, God knows your sin better than you do, yet he kindly calls to you, and promises you as good a reception as if you had never sinned.
So, "They say, if a man put away his wife, and she go from him and become another man's, shall he return unto her again? Shall not that land be greatly polluted? But thou hast played the harlot with many lovers, yet return again to me, saith the Lord," Jer_3:1. Though you have been a common adulteress, and made all comers, every idol welcome, and been in league with many sins, yet upon your return I'll claim you as my own; and these are God's warrants for encouragement.
2. God has given examples of it in scripture. Adam the ringleader of all rebellions of mankind in the world, had the promise of the seed of the woman to break the serpent's head made to him; and in the genealogy of Christ, is called the Son of God, Luk_3:38; not only in respect of creation, for so the devil is the son of God, but in a nearer relation. Yet all that deluge of wickedness which has overflowed the world since the fall, sprung out of his loins. Nay, Abraham, the father of the faithful, was probably an idolater in Ur of the Chaldees, and a worshipper of the sun and fire, as his fathers were, Jos_24:2; yet God makes a particular covenant with this man, presents him with a richer act of grace than any in the world besides him had, namely that the Messiah, the great Redeemer of the world, should come from his seed; this man is set up as the pattern of faith to others, and his bosom seems to be a great receptacle of saints in glory, Luk_16:22, Luk_16:23. Israel's sins were as a thick cloud, yet this powerful sun did melt them; "I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins," Isa_44:22. A sullen gloomy morning often ends in a well complexioned noon. Manasseh is an eminent example of this doctrine. His story, 2Ch_33:1-25, represents him as a black devil, if all the aggravations of his sin be considered.
1. It was against knowledge. He had a pious education under a religious father; an education usually leaves some tinctures and impressions of religion. No doubt but the instructions his father Hezekiah had taught him, and the exemplary holiness he had seen in him, were sometimes awakened in his memory, and recoiled upon his conscience.
2. His place and station, as a king; sins of kings are like their robes, more scarlet and crimson than the sins of a peasant. Their example usually infects their subjects. As they are not without their attendance in their progresses and recreations, so neither in their vices and virtues.
3. Restoration of idolatry. Had he found the worship of the host of heaven derived to him by succession from his father, and the idols set up to his hand, the continuance of them had less of sin, because more of temptation; but he built again those high places and altars to idols after they had been broken down, ver. 3, and dashed in pieces that reformation his father had completed.
4. Affronting God to his very face, He sets up his idols, as it were to insult God, and built altars in the house of the Lord, and in the two courts of his temple, whereof God had said he would have his name there for ever, ver. 4, 5. He brought in all the stars of heaven to be sharers in that worship which was only due to the God of heaven. What, could he find no other place for his idols, but in the very temple of God? Must God be cast out of his house, to make room for Baal?
6. Murder. Perhaps of his children, which he caused to pass through the fire, as an offering to his idol, ver. 6. It may be it was only for purification. But he had the guilt of much innocent blood upon him, the streams whereof ran down in every part of the city. "Moreover, Manasseh shed innocent blood very much, till he filled Jerusalem with blood from one end to the other," 2Ki_21:16.
6. Covenant with the devil. He used enchantments, and witchcraft, and dealt with a familiar spirit, ver. 6; yea, he had acquaintance with more devils than one, and dealt with familiar spirits and wizards, in the plural number.
7. His other men's sins. He did not only lead the people by his example, but compelled them by his commands. "So I made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen God had rooted out," 2Ch_33:9, to make room for them. Hereby he contracted the guilt of the whole nation upon himself.
8. Obstinacy against admonitions,. God spoke to him and his people, but they would not hearken, or alter their course, 2Ki_21:10.
9. Continuance in it. He ascended the throne young, at twelve years old, ver. 1. It is uncertain how long he continued in this sin. Torniellus thinks fifteen years. Bellarmine twenty-seven. Kimchi fifty years, reckoning but five years of his life after his restoration. What a world of sin, and aggravations of it, were there in this man! And yet God was intreated, ver. 19.
3. The ancestry whereof Christ came, seems to imply this; God might have kept the stock, whence Christ descended according to the flesh, pure and free from being tainted with any notorious crimes; but we find sins of a crimson dye even among them. There are no women reckoned up in Christ's geneology, but such as in scripture are noted for looseness, Mat_1:3. Tamar who played the harlot with Judah her father-in-law, Gen_28:1-22. Rahab, Mat_1:5, the harlot Or Jericho. Ruth, ver. 5, a Gentile and Moabitess the root of whose generation was Lot's son, by incest with his own daughter. Bathsheba, ver. 6, David's adulteress. He chose these repenting sinners, out of whose loins Christ was to come, that the greatest sinners might not be afraid to come to him.
Was David, whose son our Saviour is called, much better? It is true he was a man after God's own heart, but yet very notorious for that act of murder and adultery, and with more aggravating circumstances than usually are met with in acts of the like nature, 2Sa_11:1-27. Uriah was a godly man, and had a sense of the condition of the church and nation whereof he was a member, ver. 11, and such a man's bed David is not only content to defile, but he pollutes his soul with drunkenness, ver. 13, lays snares for his life, not in a manly, but sly and treacherous manner; for while he does caress him, and show him a fair countenance in his palace, he draws up secret instructions to Joab so to order the business, that Uriah might be thrust into his grave, and makes him the courier to carry the commission for his own death, ver. 15, 16. After all this he has no remorse when he hears of the loss of so godly and valiant a man, but wipes his mouth, and sweeps all the dirt to the door of Providence, ver. 25. Now Christ's stock being thus tainted, was methinks an evidence that penitents, though before of the greatest pollutions, might be welcome to him. And that as he picked out such out of whose loins to proceed, so he would pick out such also in whose hearts to reside.
4. It was Christ's employment in the world to court and gain such kind of creatures. The first thing he did, while in the manger, was to snatch some of the devil's prophets out of his service, and take them into his own, Mat_2:1, some of the Magi, who were astrologers and idolaters. When he fled from Herod's cruelty, he chose Egypt, the most idolatrous country in the world, for his sanctuary; a place where the people worshipped oxen, crocodiles, cats, garlic, putida numina [unclean spirits], all kind of riff-raff; to show that he often comes to sojourn in the blackest souls. The first people he took care to preach to were the seamen, who us usually are the rudest and most debauched sort of men, as gaining the vices as well as the commodities of those nations they traffic with, Mat_4:13. The inhabitants of those sea coasts are said to sit in darkness, ver. 16; in darkness both of sin and ignorance, just as the Egyptians were not able to stir in that thick darkness which was sent as a plague upon them. And the country, by reason of the vices of the inhabitants, is called the region and shadow of death; a title properly belonging to hell itself. To call sinners to repentance was the errand of his coming. And he usually delighted to choose such that had not the least pretense to merit, Mar_2:17. Matthew, a publican, Zaccheus, an extortioner, examples of the majority of that generation of men and harlots, and very little company besides.
He chose his attendants out of the devil's rabble; and he was more Jesus, more a Saviour, among this sort of trash, than among all other sorts of people, for all his design was to get his people out of hell itself. What was that woman that he must needs go out of his way to convert? A harlot, Joh_4:18, an idolater, for the Samaritans had a mixed worship, a linsey-woolsey religion, and upon that account were hateful to the Jews. She continued in her adultery up to the very time Christ spoke to her, yet he makes her a monument of his grace; and not only so, but the first preacher of the gospel to her neighbours. "Is not this the Christ?" ver. 29, and an instrument to conduct them to him; "Come, see a man which told me all things," &c. Was any more defiled than Mary Magdalene? Seven devils would make her sooty to purpose, and so many did Christ cast out of her. "Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene," Mar_16:9, out of whom he cast seven devils. This lustful devil he turns into a weeping saint.
What was that Canaanitish woman who had so powerful a faith infused? One sprung of a cursed stock, hateful to God, rooted out of the pleasant land, a dog, not a child: she comes a dog, but returns a child; Christ made this crab-apple in a wilderness to bring forth fruit, even the best that heaven could afford, viz. the fruit of faith; and larger and better bunches of it than that time sprouted out of any branches of the Jewish vine, so well planted, and so often watered by Christ himself. When he comes to act his last part in the world, he saves a thief who was next to the hell-gates, ready to be pushed in by the devil. Do you find examples among the Pharisees? No. Dunghill-sinners take heaven by violence, while the proud Pharisees lose it by their own righteousness. Scribes and theologians continue devils in the chair, while harlots come out saints from the brothels, and the thief goes onward a convert from the cross.
Since there was but one that in his own person he converted after he went to heaven, what was he? One that had "breathed out threatenings and slaughters against the church," Act_9:1. To do so was as common with him, and natural to him, as to inhale air, and breathe it out again: this man, galloping to hell as fast as his mad rage and passion could carry him, Jesus stops in his charge, ordains a preacher of a persecutor; gives him as large a commission as he had given any of his favourites; for he makes him the chiefest apostle of the Gentiles. What bogs and miry places did Christ drain and make fruitful gardens? What barren and thorny wildernesses did he change into pleasant paradises? He made subjects of vengeance objects of mercy: he told the woman of Samaria who lived in fornication, that he was the Messiah; "The woman saith to him, I know that Messias cometh, which is called Christ." "Jesus saith unto her, I that speak unto thee am he," Joh_4:25, Joh_4:26; which he never disclosed to the self-righteous Pharisees, nor, indeed, in so many words to his disciples, till Peter's confession of him.
5. The commission Christ gave to his apostles was to this purpose. He bids them proclaim the promise free to all; "Go ye into all the world, and preach the gospel to every creature;" Mar_16:15. All the world, every creature. He put no difference between men in this respect, though you meet with them in the likeness of beasts, and devils never so wicked, never so abominable; as long as they are creatures, reach out the cup of salvation to them, if they will drink; open the treasures of grace to them, if they will receive them; agree with them for nothing but faith for justification, and profession of it for their salvation.
This commission is set out by the parable of a king commanding his servants to fetch the maimed, halt, and blind, with their wounds, sores, and infirmities about them, Luk_14:21, Luk_14:23. "Bring in hither the poor, and the maimed, and the halt, and the blind." Yea, and go out into the highways, and hedges, and those loathsome persons, those dregs of mankind, which you shall find swarming with vermin, and cleansing themselves under every hedge, bring them in; if they pretend their rags and nastiness as unsuitable to my rank and quality, compel them, force them against their own natural inclinations and doubts, that my house may be filled. God will have heaven filled with such, when self-righteous persons refuse him. When you come to heaven to sit down with Abraham, Isaac, and Jacob, you will find some and a great many, that were once as filthy morally, as these hedge-birds were naturally, who had once as many lusts creeping about them as there were frogs in Egypt. Such a compulsion as this spoken of, there was in the primitive times by the power of the Spirit of grace. Two stage-players, that in their acting scoffed at the Christian religion, were converted, and proved martyrs; one under Dioclesian, the other under Julian.
6. The practice of the Spirit after Christ's ascension, to lay hold of such persons.
1. Some out of the worst families in the world; one out of Herod's, Act_13:1. "Now there were in the church that was at Antioch, certain prophets, and teachers, as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with. Herod the Tetrarch, and Saul." Either Herod Antipas, who ridiculed Christ before Pilate; or Herod Agrippa, who put James to death; which of these Herods it was, it was not likely that in such a family he should imbibe any principles advantageous to the Christian religion. For being brought up with him, he was either his playfellow when young, or his confident when grown up; yet out of this family of this wicked prince he calls out one, to make not only an object of his mercy, but an instrument of it to others, contrary to the force of education, which usually roots bad principles deep in the heart. It is likely to this intent the Holy Ghost takes particular notice of the place of Manaen's education, when the families, where the rest named with him were bred up, are not mentioned.
Some rude and rough stones were taken out of Nero's palace; some that were servants to the most abominable tyrant, and the greatest monster of mankind; one that set Rome on fire, and played on his harp while the flames were crackling about the city; ripped up his mother's belly to see the place where he lay; would any of the civiller sort of mankind be attendants upon such a devil? Yet some of this monster's servants became saints. Php_4:22. "All the saints salute you, chiefly they that are of Caesar's household." To hear of saints in Nero's family, is as great a prodigy as to hear of saints in hell.
God before had promised his grace to Egypt, the most idolatrous country; there God would have an altar erected: "In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts; in that day shall there be an altar to the Lord in the midst of the land of Egypt," Isa_19:18, Isa_19:19, Isa_19:20. And indeed the gospel was famous in Egypt, both at the Christian school at Alexandria, and for many famous lights.
2. Some of the worst vices. The Ephesians were as bad as any, such that Paul calls darkness itself; For "ye were sometimes darkness," Eph_5:8. There was not only an eclipse, or a dark mask upon them, but they were changed into the very nature of night. Great idolaters; the temple of Diana, adored and resorted to by all Asia, and the whole world, was in that city, Act_19:27. "That the temple of the great goddess Diana should be despised and her magnificence should be destroyed, whom all Asia and the world worshippeth." And they cry up this statue they pretended fell down from Jupiter, above Christ, who was preached by Paul. They were given to magic, and other diabolical arts; yet many of these were weaned from their idol and their magic. They who were of darkness were made light in the Lord, which is more than if you saw a black piece of pitch changed into a clear piece of crystal, or a stone ascend into the nature of a glittering star.
Take a view of another assembly at Corinth of as filthy persons as ever you heard of; "Such were some of you," 1Co_6:11. After he had drawn out a catalogue of their sins against the light of nature, and made the enumeration so perfect, that very little can be added, he adds, such were some of you. Not all, but some. But you are washed, &c. Not toioutoi, such sinners; but tauta, such sins. Persons not only committing some few acts of them, but so habituated in them, that they seemed metamorphosed into the very nature of these sins themselves; so that they were become the very dirt, mud, and rubbish of hell. Yet you see devils he really turned into angels of light. Well then, how many flinty rocks has God dissolved into a stream of tears? How many hard hearts has he made to bleed and melt? That which is now pure gold, had been earthy and polluted.
I shall only add this to the whole. Great sins are made preparations by God to some men's conversion, not in their own nature, that is impossible: but by the wise disposal of God, which Mr Burges illustrates thus: As a child whose coat is but a little dirty, has it not presently washed, but when he comes to fall over head and ears in the mire, it is taken off, and washed immediately; the child might have gone many a day with a little dirt, had not such an accident happened. Peter might have had his proud and vain-glorious humour still, had he not fallen so foully in the denial of his Master; but when he fell into the privy, it promoted his conversion: for so Christ calls it. "And when thou art converted, strengthen thy brethren," Luk_17:32. It was conversion in a new edition; and you do not find him in the same boasting vanity again.
David's falling into the sin of murder and adultery is the occasion of the ransacking hits soul, which you find him not so hot about another time: he digs all about to the very root. "Behold, I was shapen in iniquity, and in sin did my mother conceive me," Psa_51:5. This sin had stirred and raked up all the mud in his heart, and made him see himself an abominable creature: therefore, he desires God to "hide his face from his sins," ver. 9; he was so loathsome, he would not have any one look upon him (fling all this mud out of my soul), and prays more earnestly for a new heart and a right spirit. So when a wicked man falls into some grievous sin, which his conscience frowns upon him and lashes him for, he looks out for a shelter, which in all his peaceable wickedness he never did.
2. Why God chooses the greatest sinners, and lets his elect run on so far in sin before he turns them.
1. There is a passive disposition in the greatest sinners, more than in moral or superstitious men, to see their need: because they have not any self-righteousness to boast of. Man's blameless outward carriage and freedom from the common sins of the times and places wherein they live, many times proves a snare of death to them, and makes them more cold and faint towards Christ: because they possess themselves with imaginations that Christ cannot but look upon them, though they never so much as set their faces toward him. And because they are not drenched in such villanies as others are, their consciences sit quiet under this moral carriage, and gall them not by any self-reflections. Therefore when the threatenings of the law are denounced against such and such sins, these men wipe their mouths, being untainted from those sins that are thus cursed, and vainly glory in their gay and gaudy plumes, and bless God with the Pharisee, that they are not sinners of such a scarlet dye, and that they do such and such duties, and so go on without seeing a necessity of the new birth. By this means the strength of sin is more compacted and condensed in them.
Superstitious and formal men are hardly seduced to their right wits: partly because of a defect in reason from whence, those extravagances arise, and partly because of these false habits and spirit of error possessing their faculties, they are incapable of more noble impressions. Besides, they are more tenacious of the opinions they have sucked in, which have got the empire and command over their souls; such misguided zeal fortifies men against proposals of grace, and fastens them in a more obstinate inflexibleness to any converting motions. This self-righteous temper is like an external heat got into the body, which produces a persistant fever, and is not easily perceived till it be incurable; and naturally it is a harder matter to part with self-righteousness than to part with gross sins; for that is more deeply rooted upon the stock of self-love, a principle which departs not from us without our very nature. It has more arguments to plead for it; it has a natural conscience, as a patron for it. Whereas a great sinner stands speechless at reproofs, an outward law-keeper has the strong reinforcement of natural conscience within his own breast. It was not the gross sins of the Jews against the light of nature, so much as the establishing the idol of their own righteousness, that was the block to hinder them from submitting to the righteousness of God, Rom_10:8.
Christ came to his own, and his own received him not, Joh_1:11. Those that seem to have his particular stamp and mark upon them, that had their heads in heaven by some kind of resemblance to God in moral righteousness, being undefiled with the common pollutions of the world: these received him not, when publicans and harlots started ahead of them, and ran before them, to catch hold of the offers of grace. "Publicans and harlots go into the kingdom of heaven before you." Mat_21:31. Just as travellers that have loitered away their time in an alehouse, being sensible how the darkness of the night creeps upon them, spur on, and outstrip those that were many miles on their way, and get to their stage before them. So these publicans and harlots which were at a great distance from heaven, arrived there before those who, like the young man, were not far off from it.
Great sinners are most easily convinced of the notorious wickedness of their lives; and reflecting upon themselves because of their horrid crimes against the light of nature, are more inclinable to endeavour an escape from the devil's slavery, and are frighted and shaken by their consciences into a compliance with the doctrine of redemption; whereas those that do by nature the things contained in the law, are so much a law to themselves, that it is difficult to persuade them of the necessity of conforming to another law, and to part with this self-law in regard to justification. As metals of the noblest substance are hardest to be polished; so men of the most noble, natural, and moral endowments are with more difficulty argued into a state of Christianity than those of more drossy modes of living. Cassianus speaks very peremptorily in this case; frequenter vidimus de frigidis et carnalibus ad spiritualem venisse fervorem, de lepidis et animalibus nunquam; that is, often have we seen the cold and carnal warmed into a spiritual fervour; the dainty and the brutish never.
2. The insufficiency of nature to such a work as conversion is, shows that men may not fall down and idolize their own wit and power. A change from acts of sin to moral duties may be done by a natural strength and the power of natural conscience: for the very same motives which led to sin, as education, interest, profit, may, upon a change of circumstances, guide men to an outward morality; but a change to the contrary grace is supernatural.
Two things are certain in nature. (1.) Natural inclinations never change, but by some superior virtue. A loadstone will not cease to draw iron, while that attractive quality remains in it. The wolf can never love the lamb, nor the lamb the wolf; nothing but must act suitably to its nature. Water cannot but moisten, fire cannot but burn. So likewise the corrupt nature of man being possessed with an invincible contrariety and enmity to God, will never suffer him to comply with God. And the inclinations of a sinner to sin being more strengthened by the frequency of sinful acts, have as great a power over him, and as natural to him, as any qualities are to natural agents: and being stronger than any sympathies in the world, cannot by a man's own power, or the power of any other nature equal to it, be turned into a contrary channel.
(2.) Nothing can act beyond its own principle and nature. Nothing in the world can raise itself to a higher rank of being than that which nature has placed it in; a spark cannot make itself a star, though it mount a little up to heaven; nor a plant endue itself with sense, nor a beast adorn itself with reason; nor a man make himself an angel. Thorns cannot bring forth grapes, nor thistles produce figs because such fruits are above the nature of those plants. So neither can our corrupt nature bring forth grace, which is a fruit above it. Effectus non excedit virtutem suae causae [the effect cannot exceed the power of its cause]: grace is more excellent than nature, therefore cannot be the fruit of nature. It is Christ's conclusion, "How can you, being evil, speak good things?" Mat_12:33, Mat_12:34. Not so much as the buds and blossoms of words, much less the fruit of actions. They can no more change their natures, than a viper can do away with his poison. Now though this I have said be true, yet there is nothing man does more affect in the world than a self-sufficiency, and an independence from any other power but his own. This attitude is as much riveted in his nature, as any other false principle whatsoever. For man does derive it from his first parents, as the prime legacy bequeathed to his nature: for it was the first thing uncovered in man at his fall; he would be as God, independent from him. Now God, to cross this principle, allows his elect, like Lazarus, to lie in the grave till they stink, that there may be no excuse to ascribe their resurrection to their own power. If a putrefied rotten carcass should be brought to life, it could never be thought that it inspired itself with that active principle. God lets men run on so far in sin, that they do unman themselves, that he may proclaim to all the world, that we are unable to do anything of ourselves towards our recovery, without a superior principle. The evidence of which will appear if we consider,
1. Man's subjection under sin. He is "sold under sin," Rom_7:14, and brought "into captivity to the law of sin," ver. 23. "Law of sin:" that sin seems to have a legal authority over him; and man is not only a slave to one sin, but many, Tit_3:3, "serving divers lusts." Now when a man is sold under the power of a thousand lusts, every one of which has an absolute tyranny over him, and rules him as a sovereign by a law; when a man is thus bound by a thousand laws, a thousand cords and fetters, and carried whither his lords please, against the dictates of his own conscience and force of natural light; can any man imagine that his own power can rescue him from the strength of these masters that claim such a right to him, and keep such a force upon him, and have so often baffled his own strength, when he attempted to turn against them?
2. Man's affection to them. He does not only serve them, but he serves them, and every one of them, with delight and pleasure; Tit_3:3. They were all pleasures, as well as lusts; friends as well as lords. Will any man leave his sensual delights and such sins that please and flatter his flesh? Will a man ever endeavour to run away from those lords which he serves with affection? having as much delight in being bound a slave to these lusts, as the devil has in binding him. Therefore when you see a man cast away his pleasures, deprive himself of those comfortable things to which his soul was once knit, and walk in paths contrary to corrupt nature, you may search for the cause anywhere, rather than in nature itself. No piece of dirty, muddy clay can form itself into a neat and handsome vessel; no plain piece of timber can fit itself for the building, much less a crooked one. Nor a man that is born blind, give himself sight.
God deals with men in this case as he did with Abraham. He would not give Isaac while Sarah's womb, in a natural probability, might have borne him; but when her womb was dead, and age had taken away all natural strength of conception, then God gives him; that it might appear that he was not a child of nature, but a child of promise. I have been the larger on these two heads (which I design rather as things premised than reasons) because these two principles of civil righteousness and self-sufficiency are the great impediments to conversion, and natural to most men.
http://www.puritansermons.com/charnock/charnoc2.htm
God's Regard for His Own Glory, Seen in the Saving of Sinners
by Stephen Charnock
Second in a series of three sermons entitled "The Chief Sinners Objects of the Choicest Mercy."
Download this sermon in Word format (26K). Download the series as a single PDF file (55 pages 137K).
"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."—1Ti_1:15
1. The glory of his patience. We wonder, when we see a notorious sinner, how God can let his thunders still lie by him, and his sword rust in his sheath. And, indeed, when such are converted, they wonder themselves that God did not draw his sword out, and pierce their bowels, or shoot one of his arrows into their hearts all this while. But God, by such a forbearance; shews himself to be God indeed, and something in this act infinitely above such a weak creature as man is: 'I will not execute the fierceness of mine anger, I will not return to destroy Ephraim; for I am God, and not man,' Hos_11:9. When God had reckoned up their sins before, and they might have expected the sentence after the reading the charge, God tells them, he would not destroy them, he would not execute them, because he was God. If he were not a God, he could not keep himself from pouring out a just vengeance upon them. If a man did inherit all the meekness of all the angels and all the men that ever were in the world, he could not be able to bear with patience the extravagances and injuries done in the world the space of one day; for none but a God, i.e. one infinitely longsuffering, can bear with them.
Not a sin passed in the world before the coming of Christ in the flesh, but was a commendatory letter of God's forbearance, 'To declare his righteousness for the remission of sins that are past, through the forbearance of God,' Rom_3:25. And not a sin passed before the coming of Christ into the soul, but gives the same testimony, and bears the same record. And the greater number of sins, and great sins are passed, the more trophies there are erected to God's longsuffering; the reason why the grace of the gospel appeared so late in the world, was to testify God's patience. Our apostle takes notice of this long-suffering towards himself in bearing with such a persecutor. 'Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him,' 1Ti_1:16. This was Christ's end in letting him run so far, that he might shew forth not a few mites, grains, or ounces of patience, but all longsuffering, longsuffering without measure, or weight, by wholesale; and this as a pattern to all ages of the world; upotupwsin for a type: a type is but a shadow in respect of the substance. To shew, that all the ages of the world should not waste that patience, whereof he had then manifested but a pattern.
A pattern, we know, is less than the whole piece of cloth from whence it is cut; and as an essay is but a short taste of a man's skill, and doth not discover all his art, as the first miracle Christ wrought, of turning water into wine, as a sample of what power he had, was less than those miracles which succeeded; and the first miracle God wrought in Egypt, in turning Aaron's rod into a serpent, was but a sample of his power which would produce greater wonders; so this patience to Paul was but a little essay of his meekness, a little patience cut off from the whole piece, which should always be dealing out to some sinners or other, and would never be cut wholly out till the world had left being. This sample or pattern was but of the extent of a few years; for Paul was but young, the Scripture terms him a young man, Act_7:58, about thirty-six years of age, yet he calls it all longsuffering. Ah, Paul! Some since have experienced more of this patience; in some it has reached not only to thirty, but forty, fifty, or sixty years.
2. Grace. It is partly for the admiration of this grace that God intends the day of judgment. It is a strange place: 'When he shall come to be glorified in his saints, and to be admired in all them that believe in that day,' 2Th_1:10. What, has not Christ glory enough in heaven with his Father? Will he come on purpose to seek glory from such worthless creatures as his saints are? What is that which glorifies Christ in them? It is the gracious work he has wrought in them. For the word is, endoxasqhnai en agioiV, to be inglorified in his saints, i.e. by something within them; for which they glorify Christ actively and objectively. As the creatures glorify the wisdom and power of God, by affording matter to men to do so, so does the work of God in saints afford matter of praise to angels, and admiration to devils. The apostle useth two words: glorified, that is, the work of angels and saints, who shall sing out his praises for it, as a prince, after a great conquest, receives the congratulations of all his nobility; admired, that the very devil and damned shall do; for, though their malice and condition will not suffer them to praise him, yet, his inexpressible love in making such black insides so beautiful, shall astonish them.
In this sense those things under the earth shall bow down to that name of Jesus, a Saviour; a name which God gave him at first: 'Wherefore God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow,' Php_2:9. And upon his exaltation did confirm, Heb_5:9, when he was made perfect, i.e. exalted, he became the author of eternal salvation, and had the power of saving, as well as the name conferred upon him. They shall confess that he is Lord, Php_2:11, i.e. that he acted like a Lord, when he prevailed over all the opposition which those great sinners made against him. The whole trial of the saints, and the sentence of their blessedness, shall be finished before that of the damned, Matthew 25:85, Mat_25:44. That the whole scene of his love, and the wonders of the work of faith being laid open, might strike them with a vast amazement. And that this is the design of Christ, to be thus glorified in his grace and power, appears by the apostle's prayer, ver. 11, 12, that the Thessalonians might be in the number of those Christ should be thus glorified in. Therefore he prays, that God would 'fulfil all the good pleasure of his goodness,' i.e. that grace he so pleased and delighted to manifest, and carry on the work of faith with power; 'that the name of Christ might be glorified in them,' as well as in the rest of his saints. Ordinary conversion is an act of grace; Barnabas so interprets it, Act_11:21, Act_11:23, when a great number believed; what abundance of grace then is expended in converting a company of extraordinary sinners!
It is the glory of a man to pass by an offence, Pro_19:11, i.e. it is a manifestation of a property which is an honour to him to be known to have. If it be thus an honour to pass by an offence simply, then the greater the offence is, and the more the offences are which he passeth by, the greater must the glory needs be, because it is a manifestation of such a quality in greater strength and vigour. So it must argue a more exceeding grace in God to remit many and great sins in man, than to forgive only some few and lesser offences.
(1.) Fulness of his grace. He shews hereby that there is more grace in him than there can be sin in us or the whole world. He lets some sinners run mightily upon his score, to manifest that though they are beggared, yet his grace is not; that though they have spent all their stock upon their swinish lusts, yet they have not drained his treasures; no more than the sun is emptied of its strength by exhaling the ill vapours of so many dunghills. This was his design in giving the moral law, finis operis; that is, the event of the law was to increase the sin; but finis operantis, was thereby to glorify his grace; 'Moreover, the law entered, that the offence might abound; but where sin abounded, grace did much more abound,' Rom_5:20. When the law of nature was out of print, and so blurred that it could scarce be read, God brings the moral law (the counterpart of the law of nature) in a new edition into the world; and thereby sin hath new aggravations, as being rebellion against a clearer light, a swelling and breaking over this mighty bank of the law laid in its way. But this was serviceable to the fulness of his grace, which had more abundant matter hereby to work upon, and a larger field to sow its inexhaustible seed in, upereperisseusen, it did superabound. That grace should rise in its tide higher than sin, and bear it down before it, just as the rolling tide of the sea riseth higher than the streams of the river, and beats them back with all their mud and filth. It was mercy in God to create us; it is abundant mercy to make any new creatures, after they had forfeited their happiness, 1Pe_1:3, which, according to his abundant mercy, kata to polu, according to his much mercy. But it was uperpleonazousa cariV, overflowing, exceeding abundant, more than full grace, to make such deformed creatures new creatures, ver. 14 of this chapter.
(2.) Freeness of grace. None can entertain an imagination that Christ should be a debtor to sin, unless in vengeance, much less a debtor to the worst of sinners. But if Christ should only take persons of moral and natural excellencies, men might suspect that Christ were some way or other engaged to them, and that the gift of salvation were limited to the endowments of nature, and the good exercise and use of a man's own will. But when he puts no difference between persons of the least and those of the greatest demerit, but affecting the foulest monsters of sin, as well as the fairest of nature's children, he builds triumphal arches to his grace upon this rubbish, and makes men and angels admiringly gaze upon these infinitely free compassions, when he takes souls full of disease and misery into his arms. For it is manifest hereby that the God and Lord of nature is no more bound to his servant (as touching the gift of salvation), when she carries it the most smoothly with him, than when she rebels against him with the highest hand; and that Christ is at perfect liberty from any conditions but that of his own, viz. faith; and that he can and will embrace the dirt and mud, as well as the beauty and varnish of nature, if they believe with the like precious faith.
Therefore it is frequently God's method in Scripture, just before the offer of pardon, to sum up the sinner's debts, with their aggravations; to convince them of their insolvency to satisfy so large a score, and also to manifest the freeness and vastness of his grace: 'But thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel; thou hast not brought me the small cattle of thy burnt-offering, &c., but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities,' Isa_43:22 - Isa_43:24. When he had told them how dirtily they had dealt with him, and would have made him a very slave to their corrupt humours; at the conclusion, when they, nor no creature else, but would have expected fire-balls of wrath to be flung in their faces; and that God should have dipped his pen in gall, and have writ their mittimus to hell, he dips it in honey, and crosses the debt; 'I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins,' ver. 25. Could there be anything of merit here, when the criminal, instead of favour, could expect nothing but severity, there being nothing but demerit in him?
It is so free, that the mercy we abuse, the name we have profaned, the name of which we have deserved wrath, opens its mouth with pleas for us; 'But I had pity for mine holy name, which the house of Israel had profaned among the heathen whither they went,' Eze_36:21. Not for their sakes. It should be wholly free; for he repeats their profaning of his name four times. This name he would sanctify, i.e. glorify. How? In cleansing them from their filthiness, ver. 25. His name, while it pleads for them, mentions their demerits, that grace might appear to be grace indeed, and triumph in its own freeness. Our sins against him cannot deserve more than our sufferings for him, and even they are not worthy of the glory which shall be revealed, Rom_8:18.
(3.) Extent of his grace. The mercy of God is called his riches, and exceeding riches of grace. Now as there is no end of his holiness, which is his honour, neither any limits set to his power, so there is no end of his grace, which is his wealth; no end of his mines; therefore the foulest and greatest sinners are the fittest for Christ to manifest the abundant riches of his graces upon; for it must needs argue a more vast estate to remit great debts, and many thousands of talents, than to forgive some fewer shillings or pence, than to pardon some smaller sins in men of a more unstained conversation. If it were not for turning and pardoning mountainous sinners, we should not know so much of God's estate; we should not know how rich he were, or what he were worth. He pardons iniquities for his name's sake; and who can spell all the letters of his name, and turn over all the leaves in the book of mercy? Who shall say to his grace, as he does to the sea, Hitherto shalt thou go, and no further?
As the heavens are of a vast extension, which, like a great circle, encompass the earth, which lies in the middle like a little atom, in comparison of that vast body of air and ether, so are our sins to the extent of God's mercy; 'For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts,' Isa_55:9. Men's sins are innumerable, yet they are but ciphers to the vast sums of grace which are every day expended; because they are finite, but mercy is infinite; so that all sins in the world put together cannot be of so large an extent as mercy; because being every one of them finite, if all laid together, cannot amount to infinite.
The gospel is entitled 'good-will to men;' to all sorts of men, with iniquities, transgressions, and sins of all sorts and sizes. God hath stores of mercy lying by him. His exchequer is never empty 'Keeps mercy for thousands,' Exo_34:7, in a readiness to deal it upon thousand millions of sins as well as millions of persons. Abraham, Isaac, and Jacob, and all that were before, have not wasted it; and if God were to proclaim his name again, it is the same still, for his name as well as his essence is unchangeable. His grace is no more tied to one sin than it is to one person; he has mercy on whom he will, and his grace can pardon what sins he will; therefore he tells them, Isa_55:7, that he would multiply pardons. He will have mercy to suit every sin of thine, and a salve for every sore. Though thy sin has its heights and depths, yet he will heap mercy upon mercy, till he makes it to overtop thy sin. He will be as good at his merciful arithmetic as thou hast been at thy sinful, if thou dost sincerely repent and reform. Though thou multiply thy sins by thousands, where repentance goes before, remission of sin follows without limitation. When Christ gives the one, he is sure to second it with the other. Though aggravating circumstances be never so many, yet he will multiply his mercies as fast as thou canst the sins thou hast committed.
He hath a cleansing virtue and a pardoning grace for all iniquities and transgressions; 'And I will cleanse them from all their iniquity, whereby they have sinned against me: and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me,' Jer_33:8. It is three times repeated, to shew that his mercy should be as large as their sin, though there was not a more sinful nation upon the earth than they were. His justifying and sanctifying grace should have as vast an extension, for he would both pardon and cleanse them. Why? Ver. 9, that it might be a name of joy and praise, and an honour to him before all the nations of the earth.
It is so great, that self-righteous persons murmur at it, that such swines should be preferred before them; as the eldest son was angry that his father should lavish out his kindness upon the prodigal more than upon himself, Luk_15:28.
(4.) Compassion of his grace. The formal nature of mercy is tenderness, and the natural effect of it is relief. The more miserable the object, the more compassionate human mercy is, and the more forward to assist. Now that mercy which in man is a quality, in God is a nature. How would the infinite tenderness of his nature be discovered, if there were no objects to draw it forth? It would not be known to be mercy, unless it were shed abroad; nor to be tender mercy, unless it relieved great and oppressing miseries; for mercy is a quality in man that cannot keep at home, and be stowed under a lock and key in a man's own breast; much less in God, in whom it is a nature. Now the greater the disease, the greater is that compassion discovered to be wherewith God is so fully stored.
As his end in letting the devil pour out so many afflictions upon Job was to shew his pity and tender mercy in relieving him. You have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy, Jam_5:11; so, in permitting the devil to draw his elect to so many sins, it is the same end he drives at. And he is more pitiful to help men under sin than under affliction, because the guilt of one sin is a greater misery than the burden of a thousand crosses. If forgiveness be a part of tenderness in man, it is also so in God, who is set, Eph_4:32, as a pattern of the compassion we are to shew to others: 'And be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you.' The lower a man is brought, the more tender is that mercy that relieves him: 'Let thy tender mercies speedily prevent us; for we are brought very low,' Psa_79:8. To visit them that sit in darkness and the shadow of death, and to pardon their sins, is called mercy, with this epithet of tender; 'Through the tender mercy of our God, whereby the day-spring from on high hath visited us,' Luk_1:77 - Luk_1:79. And so it is indeed when he visits the most forlorn sinners.
(5.) Sincerity and pleasure of his grace. Ordinary pardon proceeds from his delight in mercy; 'Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage. He retaineth not his anger for ever, because he delighteth in mercy,' Mic_7:18. Therefore the more of his grace he lays out upon any one, the more excess of delight he hath in it, because it is a larger effect of that grace. If he were not sincere in it, he would never mention men's sins, which would scare them from him rather than allure them to him. If he were not sincere, he would never change the heart of an enemy, and shew kindness to him in the very act of enmity; for the first act of grace upon us is quite against our wills. And man is so far from being active in it, that he is contrary to it. In primo actionis, it is thus with a man, though not in primo actu; for in the first act of conversion man is willing, though not in the first moment of that act. But for God to bestow his grace upon us against our wills, and when he can expect no suitable recompence from us, evidences the purity of his affection; that when he endured so many contradictions of sinners against himself day by day, yet he is resolved to have them, and does seize upon them, though they struggle and fly in his face, and provoke him to fling them off.
It is so much his delight, that it is called by the very name of his glory: 'The glory of the Lord shall follow thee,' Isa_58:8; i.e. the mercy of the Lord shall follow them at the very heels. And when they call, it should answer them; and when they cry, he would, like a watchful guardian servant, cry out, Here I am. So that he never lets a great sinner, when changed into a penitent, wait long for mercy, though he sometimes lets them wait long for a sense of it. This mercy is never so delightful to him as when it is most glorious, and it is most glorious when it takes hold of the worst sinners. For such black spots which mercy wears upon its face, makes it appear more beautiful.
Christ does not care for staying where he has not opportunities to do great cures, suitable to the vastness of his power, Mar_6:5. When he was in his own country, he could do no great work there, but only laid his hands upon a few sick people. He had not a suitable employment for that glorious power of working miracles. So when men come to Christ with lighter guilt, he has but an under opportunity given him, and with a kind of disadvantage, to manifest the greatness of his charity. Though he has so much grace and mercy, yet he cannot shew more than the nature and exigence of the opportunity will bear; and so his pleasure doth not swell so high as otherwise it would do, for little sins, and few sins, are not so fit an object for a grace that would ride in triumph. Free grace is God's darling, which he loves to advance; and it is never more advanced, than when it beautifies the most misshapen souls.
3. Power. The Scripture makes conversion a most wonderful work, and resembles it to creation, and the resurrection of Christ from the dead, &c.
(1.) Creation. Conversion, simply considered, is concluded by divines to be a greater work than creation; for God puts forth more power morally in conversion than he did physically in creation. The world was created by a word; but many words, and many acts, concur to conversion. The heavens are called the works of God's fingers, Psa_8:8; but the gospel, in the effects of it, is called the arm of the Lord, Isa_53:1. Men put not their arm to a thing but when the work requires more strength than the fingers possess. It is 'the power of God to salvation;' and the faith it works is begun and fulfilled with power, 2Th_1:11. God created the world of nothing; nothing could not objectively contribute to his design, as matter does to a workman's intent; yet neither doth it oppose him, because it is nothing. As soon as God spake the word, this nothing brings forth sun, moon, stars, earth, trees, flowers, all the garnish of nature out of its barren womb. But sin is actively disobedient, disputes his commands, slights his power, fortifies itself against his entrance upon the heart, gives not up an inch of ground without a contest. There is not only a passive indisposition, but an active opposition. His creating power drew the world out of nothing, but his converting power frames the new creature out of something worse than nothing.
Naturally there is nothing but darkness and confusion in the soul. We have not the least spark of divine light, no more than the chaos had, when God, who commanded light to shine out of that darkness, 2Co_4:6, shined in our hearts. To bring a principle of light into the heart, and to set it up in spite of all the opposition that the devil and a man's own corruption makes, is greater than creation. As the power of the sun is more seen in scattering the thickest mists that triumph over the earth, and mask the face of the heavens, than in melting the small clouds compacted of a few vapours, so it must needs argue a greater strength to root out those great sins that were twisted and inlaid with our