Fire and Ice: Puritan and Reformed Writings [Table of Contents]  [Fast Index]  [Site Map]

by Stephen Charnock

Second in a series of three sermons entitled "The Chief Sinners Objects of the Choicest Mercy."
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"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 Tim. 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,' Hosea 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,' 1 Tim. 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, Acts 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,' 2 Thess. 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,' Philip. 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, Philip. 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, Mat. 25:85, 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, Acts 11:21, 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, Prov. 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, 1 Pet. 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. 43:22-24. 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,' Ezek. 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,' Exod. 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, Luke 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, James 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,' Luke 1:77-79. 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,' Micah 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, Mark 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, Ps. 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, 2 Thess. 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, 2 Cor. 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 very nature, and become as dear to us as our right eye and right hand, than a few sins that have taken no deep root. Every man naturally is possessed with a hatred of God, and doth oppose everything which would restore God to his right; and being, since the fall filled with a desire of independency, which is daily strengthened with new recruits, and loath to surrender himself to the power and direction of another, it is a more difficult thing to tame this unruly disposition in man's heart, I say more difficult, than to annihilate him, and new create him again; as it is more easy oftentimes for an artificer to make a new piece of work, than to repair and patch up an old one that is out of frame.

(2.) Resurrection. Conversion simply is so called: 'Quickened us when we were dead,' Eph. 2:5. And the power that effects it is the same power that raised Christ from the dead; which was a mighty power, that could remove the stone from the grave, when Christ lay with all the sins of the world upon him, Eph. 1:19, 20; so the greater the stone is upon them, the greater is God's power to remove it. For if it be the power of God simply to regenerate nature, and put a new law into the heart, and to qualify the will with a new bias to comply with this law, and to make them that could not endure any thoughts of grace not to endure any thoughts of sin, it is a greater power sure to raise a man from that death wherein he has lain thirty or forty years rotten and putrefied in the grave; for if conversion in its own nature be creation and resurrection, this must needs be creation and resurrection with an emphasis.

The more malignant any distemper is, and the more fixed in the vital parts, and complicated with other diseases, the greater is the power in curing it; for a disease is more easily checked at the first invasion, than when it has infected the whole mass of blood, and become chronical; so it is more to pull up a sin, or many sins, that have spread their roots deep, and stood against the shock of many blustering winds of threatenings, than that which is but a twig, and newly planted.

(3.) Traction or drawing. Drawing implies a strength. If conversion be a traction, then more strength is required to draw one that is bound to a post by great cables, than one that is only tied by a few pack-threads; one that has millions of weights upon him, than one that hath but a few pounds.

(4.) It is the only miracle Christ hath left standing in the world, and declares him more to be Christ than anything. When John sent to know what he was, Luke 7:20, he returns no other account but a list of his miracles; and that which brings up the rear as the greatest is, the poor euaggelizontai, are evangelised. It is not to be taken actively, of the preaching of the gospel; but passively, they were wrought upon by the gospel, and became an evangelised people, transformed into the mould of it; for else it would bear no analogy to the other miracles. The deaf heard, and the dead were raised; they had not only exhortations to hear, but the effects were wrought upon them. So these words import not only the preaching of the gospel to them, but the powerful operation of the gospel in them. It is not so great a work to raise many thousands killed in a battle, as to evangelise one dead soul. It is a miracle of power to transform a ravenous wolf into a gentle lamb, a furious lion into a meek dove, a nasty sink into a clear fountain, a stinking weed into a fragrant rose, a toad or viper into a man endued with rational faculties and moral endowments; and so to transform a filthy swine into a king and priest unto God. In conquests of this nature does divine power appear glorious. It is some strength to polish a rough stone taken out of the quarry, and hew it into the statue of a great prince; but more to make this statue a living man. Worse stones than these doth God make children, not only to Abraham, but to himself, even the Gentiles, who were accounted stones by the Jews; and are called stones in Scripture for the worshipping idols.

What power must that be which can stop the tide of the sea, and make it suddenly recoil back! What vast power must that be that can change a black cloud into a glorious sun? This and more doth God do in conversion. He doth not only take smooth pieces of the softest matter, but the ruggedest timber full of knots, to plane and shew both his strength and art upon.

4. Wisdom. The work of grace being a new creation, is not only an act of God's power, but of his wisdom, as the natural creation was. As he did in contriving the platform of grace, and bringing Christ upon the stage, so also in particular distributions of it, lie acts according to counsel, and that infinite too, even the counsel of his own will, Eph. 1:11. The apostle having discoursed before, ver. 9, of God's making known the mystery of his will in and through Christ, and, ver. 11, of the dispensation of this grace, in bestowing an inheritance, 'being predestinated according to the purpose of him who works all things according to the counsel of his own will,' he doth not say God predestinated us according to the counsel of his own will, but refers it to all he had said before, viz., of his making known the mystery of Christ, and their obtaining an inheritance. And ver. 8, speaking before of the pardon of sin in the blood of Christ, according to the riches of God's grace, wherein, saith he, 'he hath abounded towards us in all wisdom.' As there was abundance of grace set apart to be dealt out, so there was abundance of wisdom, even all God's wisdom, employed in the distribution of it. The restoring of God's image requires at least as much wisdom as the first creating of it. And the application of redemption, and bestowing of pardoning and converting grace, is as much an act of God's prudence as the contrivance of it was of his counsel.

Grace, or a gracious man in respect of his grace, is called God's workmanship, Eph. 2:10, —poihma, not ergon work of his art as well as strength, and operation of his mind as well as his hand; his poem, not barely a work of omnipotency, but an intellectual spark. A new creature is a curious piece of divine art, fashioned by God's wisdom to set forth the praise of the framer, as a poem is, by a man's reason and fancy, to publish the wit and parts of the composer. It is a great skill of an artificer, with a mixture of a few sands and ashes, by his breath to blow up such a clear and diaphanous body as glass, and frame several vessels of it for several uses. It is not barely his breath that does it, for other men have breath as well as he; but it is breath managed by art. And is it not a marvellous skill in God to make a miry soul so pure and chrystalline on a sudden, to endue an irrational creature with a divine nature, and by a powerful word to frame so beautiful a model as a new creature is!

The more intricate and knotty any business is, the more eminent is a man's ability in effecting it. The more desperate the wound is, the more honourable is the surgeon's ability in the cure. Christ's healing a soul that is come to the last gasp, and given over by all for lost, shews more of art than setting right an ordinary sinner. Our apostle takes notice of the wisdom of God in his own conversion here; for when he relates the history of it, he breaks out into an Hallelujah, and sends up a volley of praises to God for the grace he hath obtained. And in that doxology he puts an emphasis on the wisdom of God: 'Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever,' ver. 17. Only wise God; only, which he does not add to any other attribute he there gives him.

This wisdom appears, (1.) In the subjects he chooseth. We will go no further than the example in our text. Our apostle seems to be a man full of heat and zeal. And the church had already felt the smart of his activity, insomuch that they were afraid to come at him after his change, or to admit him into their company, imagining that his fury was not changed, but disguised, and he of an open persecutor turned trepanner, Acts 9:26. None can express better what a lion he was than he doth himself: 'Many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, persecuted them even unto strange cities,' Acts 26:10, 11. He seems also to have been a man of high and ambitious spirit. This persecuting probably was acted so vigorously by him to ingratiate himself with the chief priests, and as a means to step into preferment, for which he wag endued with parts and learning, and would not want zeal and industry to attain it. He seems to be of a proud spirit, by the temptation which he had: 'Lest I should be exalted above measure,' 2 Cor. 12:7. He speaks it twice in that verse, intimating that his natural disposition led him to be lifted up with any excellency he had; and usually God doth direct his battery to beat down that which is the sin of our constitution.

He was a man of a very honest mind, and was forward in following every point his conscience directed him to; for what he did against Christ, he did according to the dictates of his conscience, as then informed: 'I verily thought with myself,' Acts 26:9, i.e. in my conscience, 'that I ought,' not that I might, but that it was his duty. His error commanded with the same, power that truth does where it reigns. Now it discovers the wisdom of God to lay hold of this man thus tempered, who had honesty to obey the dictates of a rightly-informed conscience, as well as those of an erroneous one; zeal to execute them, and height of spirit to preserve his activity from being blunted by any opposition, and parts and prudence for the management of all these. I say, to turn these affections and excellencies to run in a heavenly channel, and to guide this natural passion and heat for the service and advancement of that interest which before he endeavoured to destroy, and for the propagation of that gospel which before he persecuted, is an effect of a wonderful wisdom; as it is a rider's skill to order the mettle of a headstrong horse for his own use to carry him on big journey.

(2.) This wisdom appears in the time. As man's wisdom consists as well in timing his actions as contriving the models of them, so doth God's. He lays hold of the fittest opportunities to bring his wonderful providences upon the stage. He hath his set time to deliver his church from her enemies, Ps. 102:13; and he hath his set time also to deliver every particular soul, that he intends to make a member of his church from the devil. He waits the fittest season to manifest his grace: 'Therefore will the Lord wait, that he may be gracious unto you,' Isa. 30:18. Why? 'For the Lord is a God of judgment,' i.e. a God of wisdom; therefore will time things to the best advantage, both of his glory and the sinner's good. His timing of his grace was excellent in the conversion of Paul.

[a.] In respect of himself. There could not be a fitter time to glorify his grace than when Paul was almost got to the length of his chain; almost to the sin against the Holy Ghost. For if he had had but a little more light, and done that out of malice which he did out of ignorance, he had been lost for over. He obtained mercy. Why? Because he did it ignorantly, ver. 13. As I said before, he followed the dictates of his conscience; for if he had had knowledge suitable to his fury, it had been the unpardonable sin. Christ suffered him to run to the brink of hell before he laid hold upon him.

[b.] In respect of others. He is converted at such a time when he went as full of madness as a toad of poison, to spit it out against the poor Christians at Damascus, armed with all the power and credential letters the high priest could give him, who without question promised himself much from his industry; and when he was almost at his journey's end, ready to execute his commission, And as he journeyed, he came near Damascus,' Acts 9:3, about half a mile from the city, as Gulielmus Tyrius thinks, at this very time Christ grapples with him, and overcomes all his mad principles, secures Paul from hell, and his disciples from their fears of him. Behold the nature of this lion changed, just as he was going to fasten upon his prey. Christ might have converted Paul sooner, either when Paul had heard of some of his miracles, for perhaps Paul was resident at Jerusalem at the time of Christ's preaching in Judea, for he was brought up in Jerusalem at the feet of Gamaliel, Acts 13:3, who was one of the council, Acts 5:24. He might have converted him when he heard Stephen make that elegant and convincing oration in his own defence, Acts 7; or when he saw Stephen's constancy, patience, and charity in his suffering, which might somewhat have startled a moral man as Paul was, and made him look about him.

But Christ omits the doing of it at all these opportunities, and suffers him to kick against the pricks of miracles, admonitions, and arguments of Stephen and others, yet hath his eye upon him all along in a special manner, Acts 7:58. He is there named when none else are: 'And the witnesses laid their clothes at a young man's feet, named Saul.' And 'Saul was consenting to his death,' Acts 8:1. Was there none else that had a hand in it? The Spirit of God takes special notice of Saul here. He runs in God's mind, yet God would not stop his fury: 'As for Saul, he made havoc of the church,' Acts 8:3. Did nobody else shew as much zeal and cruelty as Saul? Sure he must have some instrument with him. Yet we hear none named but Saul: and 'Saul yet breathing,' &c., Acts 9:1; yet, as much as to say, he shall not do so long. I shall have a fit time to meet with him presently.

And was it not a fit time, when the devil hoped to rout the Christians by him, when the high priests assured themselves success from this man's passionate zeal, when the church travailed with throws of fear of him? But Christ sent the devil sneaking away for the loss of such an active instrument, frustrates all the expectations of the high priests, and calms all the stormy fears of his disciples; for Christ sets him first a preaching at Damascus in the very synagogues which were to assist him in his cruel design: 'And straightway he preached Christ in the synagogues, that he is the Son of God, and increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ,' Acts 9:20-22.

Did not Christ shew himself to be a God of judgment here? He sat watching in heaven for this season to turn Paul with the greatest advantage. His wisdom answers many ends at once, and killed so many birds with one stone. He struck dead at one blow Paul's sin, his people's fears, the high priests' expectations, and the devil's hopes. He triumphs over his enemies, secures his friends, saves Paul's soul, and promotes his interest by him he disappoints the devil of his expectations, and hell of her longing.

(3.) This wisdom appears to keep up the credit of Christ's death. The great excellence of Christ's sacrifice, wherein it transcends the sacrifices under the law, is because it perfectly makes an atonement for all sins; it first satisfies God, and then calms the conscience, which they could not do, Heb. 10:1, 2, for there was a conscience of sin after their sacrifices. The tenor of the covenant of grace which God makes with his people, is upon the account of this sacrifice, 'This is the covenant I will make with them. And their sins and iniquities will I remember no more,' Heb. 10:16, 17. 'Now, where remission of these is, there is no more offering for sin,' ver. 18. This covenant extends not only to little sins, for there is no limitation; great sins are included; therefore Christ satisfied for great sins, or else, if ever they be pardoned, there must be another sacrifice, either of himself or some other, which the apostle, upon the account of this covenant, asserts there need not be, because this sacrifice was complete, otherwise there would be a remembrance of sin; as the covenant implied the completeness of Christ's satisfaction, so the continual fulfilling or application of the tenor of the covenant implies the perpetual favour and force of this sacrifice.

And, indeed, when God delivered him up, he intended it for the greatest sins: 'He was delivered for our offences,' Rom. 4:25,which signifies not stumbling, but falling. Not a light, but a great transgression. Now, if Christ's death be not satisfactory for great debts, Christ must be too weak to perform what God intended by him, and so infinite wisdom was frustrate of its intention, which cannot, nor ought not, to be imagined. Now, therefore, God takes the greatest sinners, to shew,

[a.] First, the value of this sacrifice. If God should only entertain men of a lighter guilt, Christ's death would be suspected to be too low a ransom for monstrous enormities; and that his treasure was sufficient for the satisfaction of smaller debts, but a penury of merit to discharge talents; which had not been a design suitable to the grandeur of Christ, or the infiniteness of that mercy God proclaims in his word. But now the conversion of giant-like sinners does credit to the atonement which Christ made, and is a great renewed approbation of the infinite value of it, and its equivalency to God's demands; for it bears some analogy to the resurrection of Christ, which was God's general acquittance to Christ, to evidence the sufficiency of his payment. And the justification of every sinner is a branch of that acquittance given to Christ at his resurrection; 'Raised again for our justification,' Rom. 4:25; and a particular acquittance to Christ for that particular soul he had the charge of from his Father.

All that power that works in the first creation of grace, or the progress of regeneration, bears some proportion to the acquitting and approving power manifested in Christ's resurrection: 'And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead,' Eph. 1:19, 20. In ver. 17, 18, the apostle prays for the carrying on the work of grace and regeneration begun in them, that they might more clearly understand that power which wrought in Christ, viz., that approving power of what Christ has done, which he exerts daily in conversion, and in the effects of it. For by raising any soul from a death in sin, God doth evidence the particular value of Christ's blood for that soul, as he did, in raising Christ, evidence the general fulness of that satisfaction. And this he will do even to the end of the world; raised us up together with Christ;' 'kindness through Christ Jesus,' Eph. 2:6, 7. All his grace in all ages, even to the end of the world, shall run through this channel, to put credit and honour upon Christ. Now the greater the sin is that is pardoned, and the greater the sinner is that is converted, the more it shews the sufficiency of the price Christ paid.

[b.] The virtue of this sacrifice. He is a 'priest for ever,' Heb. 7:17 and therefore the virtue as well as the value of his sacrifice remains for ever he hath 'obtained an eternal redemption,' Heb. 9:12, i.e. a redemption of an eternal efficacy. As long as men receive any venom from the fiery serpent, they may be healed by the antitype of the brazen one, though it were so many years since he was lifted up. And those who were stung all over, as well as those who are bitten but in one part, may, by a believing looking upon him, draw virtue from him as diffusive as their sin.

Now the new conversion of men of extraordinary guilt proclaims to the world, that the fountain of his blood is inexhaustible; that the virtue of it is not spent and drained, though so much hath been drawn out of it for these five thousand years and upwards, for the cleansing of sins past before his coming, and sins since his death. This evidences that his priesthood now is of as much efficacy as his sufferings on earth were valuable; and that his merit is as much in virtue above our iniquity, as his person is in excellency above our nothingness. He can wash the tawny American, as well as the moral heathen; and make the black Ethiopian as white as the most virtuous philosopher. God fastens upon the worst of men sometimes, to adorn the cross of Christ; and maketh them eminent testimonies of the power of Christ's death: 'He made his grave with the wicked,' Isa. 53:9. God shall make man, wallowing in sinful pleasures, tied to the blandishments and profits of the world, to come to Christ, and comply with him, to be standing testimonies in all ages of the virtue of his sufferings.

(4.) For the fruitfulness of this grace in the converts themselves. The most rugged souls prove most eminent in grace upon their conversion, as the most orient diamonds in India, which are naturally more rough, are most bright and sparkling when cut and smoothed. Men usually sprout up in stature after shattering agues.

Part III., The Fruits of Converting Grace in the Salvation of Sinners
Index to Stephen Charnock

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