Here, from prayer, the apostle diverteth to another
Christian office, and that is admonition, wherein the work is propounded -
turning a sinner from the error of his way. A double fruit is annexed; we shall
be instruments in their conversion and pardon. Some do conceive that this is an
apology for the whole epistle; rather it may be referred to the immediate
context, for the apostle is treating of those acts of Christian charity and
relief that we owe to one another, visiting the sick, praying for the
distressed, and now of reclaiming the erroneous.
If any of you; that
is, of your nation, or rather society; for he supposeth them already gained to
the knowledge of the truth.
Do err from the truth,
planèthè apo tès alètheias. - He understandeth
errors both in faith and manners. The word chiefly implieth errors in the
faith; but in the next verse he speaketh of 'a sinner,' and of 'covering a
multitude of sins;' which phrases imply errors of life, and so both must be
understood. By truth he understandeth the rule of the gospel, whether
condemning errors in judgment or indirect practices. Thus, concerning the
first, it is said of Hymeneus and Philetus, 2 Tim ii. 18, that 'they erred
concerning the truth, saying, the resurrection is past.' So concerning the
second, it is said of Peter, Gal. ii. 14, 'That he walked not with a right foot
according to the truth of the gospel;' and the apostle John speaketh often of'
walking in the truth;' that is, according to that rule and order which the
gospel prescribeth.
And one convert him. - To convert a sinner properly
is God's work. He turneth us: 'We are his workmanship in Christ Jesus.' Eph.
ii. 10. Yet it is ascribed to man, to the ministers and instruments of
conversion, as Acts xxvi. 18, 'To turn them from Satan to the living God,'
because they use such means and helps by which God conveyeth a blessing. We
plant and water, and 'God giveth the increase,' 1 Cor. iii. 5. Mark, he saith,
and one convert him; he doth not limit it to the minister only. Acts of
spiritual charity belong to the care of all believers. Wherever there is true
grace it will be assimilating: Luke xxii. 32, 'Being converted, strengthen thy
brethren.'
Let him know, gignoosketoo. - Some read gignooskete, know,
but to the same effect.
That he which converteth a sinner; that is an
instrument in God's hand, by contributing the help and counsel of his prayers
and endeavours.
Shall save a soul. - Some expound it of the soul of the
admonisher, his own soul; but more properly it is understood of the soul of him
that is converted; and save, that is, be an instrument of his salvation. Words
proper to the supreme cause are often ascribed to the instrument. So Rom. xi.
14, 'That I may save them that are my own flesh,' &c. So 1 Tim. iv. 16,
'Thou shalt save thyself, and them that hear thee.' And a soul, that is the
person. The principal part is specified; which being saved, the body also is
saved So 1 Peter i. 9, 'Ye shall receive the end of your faith, the salvation
of your souls.' So James i. 21, 'Which is able to save your souls.'
From death. - Eternal death, which hath no power on the converted, Rev.
xx. 6, and from many corrections in this life. In the whole clause there is an
argument. This was Christ's work; to save souls from death, he himself died to
procure it; and shall rot we contribute a few endeavours? &c.;
And
shall hide a multitude of sins. - God's act is again ascribed to the
instrument. The sense is, he shall be a means of hiding the sins of an erring
brother. I confess there is some difference about rendering the sense of this
phrase. Brugensis applieth it to the person converting, he shall cover a
multitude of his own sins. His reason is taken from a parallel place of Peter,
1 Peter iv. 8, where it is said, 'Have fervent charity among yourselves, for
charity shall cover a multitude of sins.' Which place, together with this, he
applieth to the merit of charity before God. But to this I reply - (1.) That
the doctrine itself is false. Charity is indeed a sign and argument of the
forgiveness of our sins, but not a cause. To pardon others giveth us the
greater confidence and assurance of our own pardon, Mat. vi. 14. (2.) That it
is uncertain whether that expression in Peter, and this in James, have the same
aim and tendency; yea, there are strong reasons to the contrary. (3.) Suppose
that these places are parallel, yet that place in Peter doth not speak of
covering sins before God, but amongst men; and not of the covering of the sins
of the charitable person, but of the person to whom charity is exercised. For
that sentence is taken out of Prov. x. 12, 'Hatred stirreth up strifes, but
love covereth all sins;' that is, concealeth and burieth the faults of a
neighbour, which cannot but reductively, and by remote consequences, be applied
to the business of justification. I confess some apply this passage of James
the same way, 'shall cover a multitude of sins;' that is, say they, by
brotherly admonitions shall seek to prevent or hide their infirmities; whereas
those that hate their brethren do not desire to admonish them, but to divulge
their sins, to their discredit and infamy. But to me the clause seemeth to be
of another use; for it is ranked among spiritual benefits, and urged, not by
way of duty, but motive; first shall save a soul, and then shall cover, &c.
Therefore I suppose it implieth the act of justification, which is elsewhere
expressed by 'covering of sins,' Ps. xxxii. 1. And he meaneth the sins of the
converted person, which we are said to cover, when, as instruments, by our
admonitions, we reclaim the erroneous person, and bring him to repentance. And
mark, it is said, 'a multitude of sins,' for two reasons: - (1.) To take off
discouragement. Though they be very bad, neglect not to admonish and reclaim
them. Seasonable admonition may be a means to cover a multitude, &c. (2.)
To imply the contagion and spreading of this leaven. One error and sin
begetteth another, as circles do in the water; and he that beginneth to wander
goeth farther.
Observe hence:-
Obs. 1. Brethren may err from
the truth. The apostle saith, 'Brethren, if any of you do err.' There is no
saint recorded in the word of God, but his failings and errors are recorded. In
the visible church there may be errors; none doubteth but God's children, the
elect, may be sometimes led aside, not totally, not finally, and very hardly,
into gross errors: Mat. xxiv. 24, 'Insomuch as, if it were possible, they would
deceive the very elect;' it is not possible totally, because of the infallible
predestination and efficacious protection of God. It is true, they may die in a
lesser error, such as is consistent with faith and salvation, but otherwise
they are under the conduct of God's Holy Spirit, that fundamentally they cannot
err, or finally. Well, then, the best had need be cautious. Christ saith to his
own disciples, Mat xxiv. 4, 'Take heed that no man deceive you.' Error is
taking and catching, of a marvellous compliance with our natural thoughts; for
aught that is in us, we should soon miscarry. There is no ill opinion can be
represented to us, but the seeds of it are in our own souls. Again, be not
scandalised when you see stars of the first magnitude to leave their orb and
station, and glorious luminaries to fall from heaven like lightning. God's own
children may err, and dangerously for a while. Junius before conversion was an
atheist.
Obs. 2. We are not only to take care of our salvation, but the
salvation of others. The apostle saith, 'If any man of you.' &c. God hath
made us guardians of one another. It was a speech savouring of Cain's rudeness
and profaneness, 'Am I my brother's keeper?' As God hath set conscience to
watch over the inward man, so for the conversation, he hath set Christians to
watch over one another: Heb. iii. 12, 'Take heed, brethren, lest there be in
any of you,' &c., not only in yourselves, but in any of you. So Heb. xii.
15, 16, 'Looking diligently, lest any man fail of the grace of God, and lest
any root of bitterness springing up trouble you, and many be defiled.' There
must be a constant watch kept, as over our own hearts, so over the societies
wherein we are engaged. Members must be careful one of another; this is the
communion between saints. (1.) It reproveth our neglect of this duty. Straying
would have been much prevented if we had been watchful, or did we, in a
Christian manner, reason together with each other; what comfort and
establishment might we receive from one another's faith and gifts! As no man is
born for himself, so no man is born anew for himself. We often converse
together as men, but not as Christians. We should paroxunein, Heb. x. 24,
'quicken one another;' be as goads in each others' sides, &c. (2.) It
showeth what a heinous sin it is in them that watch over each's hurt; as the
dragon for the man child, Rev. xii. 4, or as angry Herod sought to destroy the
babes of Bethlehem, or a nipping March wind the early blossoms of the spring,
so they nip and discourage the infancy and first buddings of grace by censure,
reproach, carnal suggestions, and put stumbling-blocks in the way of young
converts, and so destroy Christianity in the birth. Usually thus it is, when
men begin to look after the ways of God, profane men make them objects of their
scorn and contempt, and fanatical men lie in wait with sleight and crafty
enterprise to deceive them. If to save a soul be a duty, certainly to seduce a
soul is a dangerous sin. Such men are devilised, factors for hell, and agents
for the kingdom of darkness. Satan goeth to and fro, and so do they. It is
dangerous to partake of other men's sins, to draw that guilt upon your own
head; you had need be established in that way which you propagate and promote
with a zealous industry; you had need, I say, have high assurance of the truth
of it. But usually in them that propagate errors there may be observed either a
blind and rash zeal, or a corrupt aim usually. 'With feigned words they make
merchandise of you,' 2 Peter ii. 3, and propagate their opinion with heat and
earnestness, that they may promote their own gain.
Obs, 3. From that if
any do err. If but one, there is none so base and contemptible in the church
but the care of their safety belongeth to all. One root of bitterness defileth
many; both in point of infection and scandal we are all concerned; one spark
may occasion a great burning. As Arius; an inconsiderable spark at first
kindled such a flame as burned in all parts of the world: 'Take the little
foxes.' Cant. ii. 15. It is good with a wise foresight to watch the first
appearances of sin and error in a congregation. It presseth us also to be
careful of the meanest in the communion of saints. Some think they are too high
in birth and parts for that social commerce and intercourse that should be
between member and member in the body of Christ. An-dronicus and Junia, two
poor prisoners, were of great note in the churches, Rom. xvi.
Obs. 4.
From that and one convert him. The expression is indefinite, not as limiting it
to the officers of the church, though it be chiefly their work. Besides the
public exhortations of ministers, private Christians should mutually confer for
comfort and edification. I say private Christians not only may, but must keep
up a Christian communion among themselves: Heb. iii. 13, 'Exhort one another
while it is called to-day.' They are mutually to stir up one another by
speeches that tend to discover sin, to prevent hardness of heart and apostasy.
God hath severally dispensed his gifts, that we might mutually be beholding to
one another. Therefore the apostle calleth it, 1 Peter iv. 10, 'the
dispensation of the manifold grace of God.' Now every one should cast in his
lot, according to his gifts and experiences; as the wicked said one to another,
Prov. i. 14, ' Cast in your lot among us,' &c.;
Obs. 5. From that
convert him; that is, reduce him from his error. Among other acts of Christian
communion this is one of the chiefest, to reduce those that are gone astray. We
must not only exhort, but reclaim; it is a duty we owe to our neighbour's
beast: Deut. xxii. 4, 'Thou shalt not see thy neighbour's ox or ass fall down
by the way, but thou shalt help them.' Nay, it is said, Exod. xxiii. 4, 'If
thou meet thine enemy's ox or ass going astray, thou shalt bring him back
again.' Mark, in both places, if the beasts were either fallen or strayed, much
more if your neighbour himself be fallen by sin, or strayed by error, it is
charity to help and reduce him. Hath God a care of oxen or asses? If we suffer
sin upon them, we may suffer for their sin. Though it be an unthankful office,
yet it must not be declined; usually carnal respects sway us, and we are loath
to do that which is displeasant. Well, then, if it be our duty to admonish, it
is your duty to 'suffer the words of exhortation,' to bear a reproof patiently,
otherwise you oppose your own salvation. Error is touchy; carnal affections are
loath to have the judgment informed; they take away the light of reason, and
leave us only the pride of reason; therefore none so angry as they that are
seduced into an opinion by interest, their sore must not be touched. Usually
conviction and reproof beget hatred: 'Am I become your enemy because I tell you
the truth?' Gal. iv. 16. Truth is a good mother, but it begetteth a bad
daughter, contempt and hatred. Oh! This should not be so. David counted the
smiting of the righteous 'a chief oil,' Ps. cxli. 5; faithful reproof and
counsel is like a sword anointed with balsam, that woundeth and healeth at the
same time.
Obs. 6. Again from that convert him. He doth not say destroy
him; the work of Christians is not presently to accuse and condemn, but to
counsel and convert an erroneous person. To call for fire from heaven presently
argueth some hastiness and impatiency of revenge; first burn them in the fire
of love. Before any rigorous course be taken, we must use all due means of
information; the worst cause always is the most bloody. It is the guise of
heretics to 'go in the way of Cain,' Jude 11. It is tyranny in the Papists to
punish every scruple; if a doubt be proposed, though in confession, it cannot
be expiated with less than a rack, or the torments of an inquisition. It was
Tertullian's complaint of the heathens, Ex officina carnificum solvunt
argumenta - the Christians disputed for their religion, and they had their
answer from the hangman. So Ambrose observeth, Quos sermonibus non possunt
decipere, gladiis clamant feriendos. False religions brook no contradiction;
and what is wanting in argument is made up in force; and therefore are
erroneous ways fell and cruel. No compulsive force should be used before there
be care had for better information, and resolving the doubting conscience, as
long as there appeareth a desire to be informed, and meek endeavours after
satisfaction. Paul is for two or three admonitions before a church censure,
Titus iii. 10. They are cruel hangmen, not divines, saith Pareus, that care not
to save a soul from death,, but presently to deliver it up to the devil, to the
stake, to the sword.
Obs, 7. From that let him know. To quicken
ourselves in a good work, it is good we should actually consider the dignity
and benefits of it; gignoosketoo, let him consider what a high honour it is to
have a hand in such a work. So the apostle presseth to patience upon this
ground, Rom. v. 3, 'Knowing that tribulation worketh experience.' So to
sincerity, Col. iii. 23, 24, 'Knowing that of the Lord ye shall receive the
reward of inheritance.' Well, then, learn this wisdom in case of deadness and
opposition of spirit, act your thoughts upon the worth of your duties and the
success of them. Man's strength lieth in his discourse and reason, and there is
no such relief to the soul as that which cometh by seasonable thoughts; Whom do
I serve? the Lord? Can any labour undertaken for his sake be in vain?
&c.;
Obs. 8. From that, he which converteth a sinner from the error
of his way. Before it was expressed by 'erring from the truth,' and now by the
'error of his way.' You may note that errors in doctrine usually end in sins of
life and practice: Jude 8, 'Filthy dreamers, defiling the flesh.' First men
dream, and then defile themselves. We often see that impurity of religion is
joined with uncleanness of body, and spiritual fornication punished with
corporal: Hosea iv. 12, 13, 'They have gone a-whoring from their God, therefore
their daughters shall commit whoredom.' Austin saith, Anima quae fornicata est
a Deo casta esse non potest, that those cannot be chaste that go a-whoring from
God. Truth aweth the soul, and a right belief guideth the conversation:
unbelief is the mother of sin, and misbelief the nurse of it. In error there is
a sinful confederacy between the rational and sensual part, and so carnal
affections are gratified with carnal doctrines. The spirit or upper part of the
soul gratifieth the flesh or lower faculties, and therefore the convictive
power of the word is said to 'distinguish between flesh and spirit,' Heb. iv.
12, between carnal affection and those crafty pretences and excuses by which it
is palliated.
Obs. 9. From that shall save. Man under God hath this
honour, to be a saviour. We are sunergoi Theou, 'workers together with God,' 2
Cor. vi. 1. He is pleased to take us into a fellowship of his own work, and to
cast the glory of his grace upon our endeavours. It is a high honour which the
Lord doth us; we should learn to turn it back again to God, to whom alone it is
due: 1 Cor. xv. 10, 'I laboured more abundantly than they all; yet not I, but
the grace of God that was with me;' Luke xix. 16, 'Thy pound hath gained ten
pounds;' not my industry, but thy pound: so Gal. ii. 20, 'I live; yet not I,
but Christ liveth in me.' When God shall put the glory of his own work upon the
head of the creature, certainly they have great cause to lay the crown of their
excellency at the feet of the Lord; and when the honour of the supreme cause is
put upon the instrument, the instrument may well ascribe all to the efficacy of
the supreme cause. Such is the grace of God, that when thou hast used the
means, he will reckon it to thy score: 'Thou hast gained thy brother,' Mat,
xviii. 15. A man loseth nothing by being employed in God's service. Oh! let us
strive and take pains in this work: Paul would be anything that he might gain
some, 1 Cor. ix 19-21. It serveth also for direction to Christians; you must
not neglect the means, God giveth them the terms proper to the supreme cause.
God saith to his interpreter, Job xxxiii. 24, 'Deliver him from going down into
the pit,' &c. So the apostles and the ministers of the gospel that were to
preach to Idumaea for the conversion of the elect there are called saviours:
Obad. 21, 'And saviours shall come from Mount Sion to judge the mount of Esau.'
It is notable, that though the work of conversion be properly the Lord's, yet
it is sometimes ascribed to ourselves, to show that we must not be negligent;
sometimes to the ministers and instruments, to show that we must not contemn
their help; sometimes to God, that we may not be self-confident or unthankful.
Obs. 10. From that soul. Salvation is principally of the soul; the body
hath its share: 'This vile body' shall be a 'glorious body,' Phil, iii. 21. But
the soul is first possessed of glory, and is the chief receptacle of it, as it
is of grace for the present; see 1 Peter i. 9. Well, then, it teacheth us not
to look for a carnal heaven, a Turkish paradise, or a place of ease and
sensitive pleasure. This is the heaven of heaven, that the soul shall be filled
up with God, shall understand God, love God, and be satisfied with his
presence. Complete knowledge, complete love and union with Christ, are the
things that Christians should look after. And it teacheth us to keep our souls
pure: 'Fleshly lusts war against the soul,' 1 Peter ii. 11, not only against
the present welfare of it, but your future hopes. It also comforteth the
children of God; whatever their estate be it shall go well with their souls.
Obs. 11. From that from death. Errors are mortal and deadly to the
spirit. The wages of every sin is death, especially of sin countenanced by
error, for then there is a conspiracy of the whole soul against God. The
apostle Peter calleth heresies haireseis apooleias, 'damnable heresies,' or, as
it is in the original, 'heresies of destruction.' I confess some heresies are
more damnable and destructive than others, but all do in their nature tend to
damnation. The way of truth is alone the way of life: some heresies there are
which by no means can consist with salvation for eternal life, such as are
errors in fundamentals, joined with an obstinacy and reluctation against the
light, which is the proper badge of a heretic that is in a state of damnation.
Well, then, let us take heed how we dally with errors; there is death in them:
would a man play with his own damnation? Usually in matters of opinion we are
the more careless, because there is less remorse of conscience, for the light
by which it should judge is perverted, and because foul acts have more of
turpitude and filthiness in them in men's eyes, and occasion more shame from
without; but errors are as dangerous; a man that huggeth them huggeth his own
death. Besides it confuteth them that say there is salvation in any way, so we
be of good life: they say some opinions are more compendious ways to salvation,
but all are ways; so some Libertines, and some of the Arminians in Holland, as
Caspar Barlaeus, Adolphus Venator, and others. The Socinians also say that a
man of any persuasion may be saved, if he doth not walk contrary to his light.
At the Council of Trent, the salvation of the heathens by the power of nature
without Christ was much talked of. The divines of Collen set forth a book De
Salute Aristotelis, of the salvation of Aristotle the heathen. But the
scripture speaketh but of 'one faith,' Eph. iv. 5, and that all the nations
should be brought to God by 'this gospel,' Mat. xxiv. 14. That you may conceive
of this matter more distinctly, I shall lay down a few propositions. (1.) None
can be saved without Christ, there is 'no other foundation,' 1 Cor. iii. 11,
that is, of hope and comfort; 'No other name under heaven," &c., Acts iv.
12; 'I am the way,' John xiv. 6. Therefore the Papists are grossly deceived
that say the Gentiles could be saved by the law of nature, as Maldonate
asserteth on Mat. xi. 21. (2.) None can be saved by Christ but they that know
him and believe in him: John xvii. 3, 'This is life eternal, to know thee,'
&c. Adolphus Venator said a man might be saved by Christ without so much as
a historical knowledge of him; Acosta complaineth of the like tenet held by
some of the schoolmen. But in the word we know of no salvation but by believing
in Christ: John iii. 17, that 'as many as believed in him,' &c. (3.) We
must believe in Christ according to the tenor of the scriptures, that is the
rule of faith without which it is vain, 1 Cor. xv. 14, John vii. 38. The
apostle everywhere speaketh against those that do heterodidaskalein,
otherwise-gospel it, and teach another doctrine, Gal. i. 6-8; 1 Tim. vi. 3; 1
Tim. i. 3; therefore they are deceived that say Christ will not regard how you
believe, but how you live, and put all upon good life. (4.) Lesser differences
in and about the doctrine of the scriptures, though consistent with the main
tenor of salvation, yet, if held up out of by-ends, or against conscience, are
damnable. Circumcision and uncircumcision is nothing to the new creature, yet
to be of either of these against conscience is a matter of sad consequence; for
then a lesser opinion is in the same rank with a known sin, as being
deliberately maintained against light. Consider, then, how much it concerneth
you to be right in judgment and profession, for though the error be not
damnable in itself, it may be so by circumstance, relucta-tion against light
being so inconsistent with grace, for there cannot be a greater argument of an
unsubdued will than to stand out against conviction out of secular respects;
this is to 'love darkness more than light, 1 John iii. 19, and to prefer
present conveniences before those glorious recompenses which religion
propoundeth; and how inconsistent that is with faith or true grace, Christ
showeth in those passages, John v. 44, and John xii. 43. I know men usually
plead there may be salvation as long as the error is not fundamental. Ay! but
be the error never so small, the danger is great in walking against light: 'As
many as are perfect must be thus minded,' Phil. iii. 15; that is, walk up to
the height of their light and principles; and though in some cases profession
may be forborne, and we may 'have faith to ourselves.' Rom. xiv. 22, yet not in
times of public contest, and when we are solemnly called to give witness to
truths; and therefore be not deceived with that pretence that there may be
salvation in that way which you practise. As one argueth well, suppose you
could be saved in that way which you acknowledge to be erroneous, yet how can
it stand with love, to be guilty of such horrible contempt and ingratitude, as
to be content that God may be dishonoured provided that we may be saved? (5.)
Gross negligence, or not taking pains to know better, is equivalent to
reluctation or standing out against light. There is deceit in laziness or
affected ignorance; men will not know that which they have a mind to hate; it
argueth a secret fear and suspicion of the truth; men are loath to follow it
too close, lest it cross their lusts and interests: John iii. 20, 'They will
not come to the light, lest their deeds be reproved;' so 2 Peter iii. 5, 'They
are willingly ignorant' Those that can please themselves in the ignorance of
any truth, err not only in their minds but hearts; it is the practice of God's
people to be always searching, Ps. i. 2; Rom. xii. 2; we should not only do
what we know, but search that we may know more. (6.) Those that live and die in
a lesser error about faith or worship, are saved with much difficulty, 1 Cor.
iii. 13. The apostle speaketh of chaff and hay built on the golden foundation,
and he saith that he that so doth, 'shall be saved as by fire;' he loseth much
of his comfort and peace, is much scorched in spirit, and kept in a more dark,
cold, and doubtful way.
Obs. 12. - From that and shall hide. Justification
consisteth in the covering of our sins. It is removed out of God's sight, and
the sight of our own consciences, chiefly out of God's sight. God cannot choose
but see it as omniscient, hate it as holy, but he will not punish it as just,
having received satisfaction in Christ: peccata sic velantur ut in judicio non
revelentur - sins are so hidden that they shall not be brought into judgment,
nor hurt us when they do not please us. Such like notions are elsewhere used:
Ps. xxii. 1, 'Blessed is the man whose sin is covered.' It is an allusion to
the covering of the dung of the Israelites. In their march they were to have a
paddle tied to their weapon, that when they went aside to ease themselves, they
might dig therewith, and cover that which came from them, that God might see no
unclean thing among them, Deut xxiii. 13,14. So this excrement is covered, and
the unsavoury filthiness removed out of the nostrils of justice. Suitable
expressions are those of 'remembering our sins no more,' Isa. xliii. 25, and
'casting them behind his back,' Isa. xxxviii. 17. God will remove them out of
the sight of his justice. They are in their own nature clamorous for revenge,
and earnest inducements to wrath; but God will take no notice of them. There
are yet higher forms of expression, of 'removing them as far as the east is
from the west.' Ps. ciii. 12, which chiefly respects the feeling of our
consciences. We dread them, and God will set them at distance enough. So of
'casting them into the depths of the sea,' Micah vii. 18. That which is in the
depths of the sea is lost and forgotten for ever. The ocean is never like to be
drained or dried up. All these words doth the Lord use to persuade us that sins
once pardoned are as if they were never committed. Men forgive, but not easily
forget; if the wound be cured, the scar remaineth. But God accepteth as if
there were no breach.
Obs. 13. From that a multitude of sins. Many sins do
not hinder our pardon or conversion. God's 'free gift is of many offences unto
justification,' Rom. v. 16; and it is said, Isa. lv. 7, 'He will multiply to
pardon.' For these six thousand years God hath been multiplying pardons, and
yet free grace is not tired and grown weary. The creatures owe a great debt to
justice, but we have an able surety; there is no want of mercy in the creditor,
nor of sufficiency in the surety. It is a folly to think that an emperor's
revenue will not pay a beggar's debt. Christ hath undertook to satisfy, and he
hath money enough to pay. We are of limited dispositions, and therefore
straiten the abundance of grace in our thoughts. But God is not as man, Hosea
xi. 9. The master can forgive talents when the servant would not forgive pence;
and ten thousand talents, when we grudge at a hundred pence, Mat xviii. 24,
with 28. Mercy is a treasure that cannot easily be spent. We have many sins,
but God hath many mercies: 'According to the multitude of thy compassions,' Ps.
li. 2. When conscience is bowed down with a load of guilt, we may say, as Esau,
'Hast thou but one blessing, O my father?' Certainly mercy is an ocean that is
ever full, and ever flowing. The saints carry loads of experiences with them to
heaven. Free grace can show you large accounts and a long bill, cancelled by
the blood of Christ. The Lord interest you in this abundant mercy, through the
blood of Christ and the sanctification of the Spirit! Amen.
Back to Contents of Chapter 5
Home | Sermons | Biography | Writings | Links