Eighteen sermons preached upon several texts of Scripture by William Whittaker, late minister of Magdalen Bermondsey, Southwark ; to which is added his funeral sermon preached by Sam. Annesley.

SERMON I. (Book 1)

The Text, 1 Timothy 1.16.

How be it for this cause I obtained Mercy, that in me first, Jesus Christ might shew forth all long suffering, for a Pattern to them which should hereafter believe on him, to life everlasting.

THE two great rocks which all the children of men are in danger of suffering the everlasting ship-wrack of their souls upon, are presumpti∣on and despair. And for presumpti∣on, (because of our natural pride, self flattery, high thoughts of our selves, our carnal security and multitudes of other inbred distempers) it is hard to escape it; and it may be said of this, that it hath slain it's ten thousands. But for de∣spondency; multitudes of poor awakened souls, who have escaped the danger of presumption, have miscarried hereon; From a deep sense of their sins and misery they have been apt to fall into an overwhelming sense of both, and to look upon their wound as incureable, and their disease past healing. Some think so well of themselves that they stand in no need of help: others think so ill of themselves that they look upon themselves

as past all help: It is no ease matter to keep in the middle between both. These are both dangerous to us, and highly derogatory to the grace of God; both are a reproach to his kindness; On the one hand to think that God would be at that vast expence and charge, to make so full provision for poor souls beyond what they need: this is to make the blood of his Son to run wast. To think on the other side that the provision that God hath made is too narrow, short, and scant for our re∣lief: this is a great reproach to the mercy of God. But because this is frequently the case of souls whom the Spirit of God convinceth of sin, and are not yet throughly convinced of righte∣ousness, they stick in these Bryars, and are a••t to be gravelled with objections, doubts and 〈◊〉〈◊〉. Therefore God as a tender Father to 〈…〉〈…〉 high regard of his Peoples comfort 〈…〉〈…〉, hath been pleased to provide against 〈…〉〈…〉 ragements, these three ways.

First, By the discovery of his rich and free grace; the boundlessness and unfathomableness of his mercy.

Secondly, by discovering so many rich and pre∣cious promises, as they are called 2 Pet. 1.4. By which he gives incouragement to them to come to him.

Thirdly, By notable instances of his super∣abundant mercy to sinners in times past, leaving them as monuments for ages to come: as here in S. Paul and others. The Apostle in the 15 verse, saith, (This is a faithful saying, and worthy of all acceptation that Jesus Christ came into the world to save sinners, whereof I am chief,)

having set down the ••••ches of Divine Grace, and the full provision that God hath made there∣in for the chief of sinners, propounds himself here in the text, for on example and pattern to strengthen the faith of others: and by his own experience to incourage them to make ••••yal of what he had sound such full and sufficient relief from: How be it for this cause I obtained mer∣cy, &c. In the words here is — 1 S. Pauls humble and thankful acknowledgment of that kindness and mercy which God had shewed to him; — 2. The gratious interpretation and Construction, with the improvement he makes of this mercy. 1.8. Pauls humble and thankful acknowledgement of that kindness and mercy which God had shown him.

How be it I obtained mercy] there is an emphasis in the words how be it; I who seemed to be at such a distance, and remoteness from mercy, I who seem∣ed to be so unmeet, so unworthy, and under so many discouragements, and great disadvan∣tages (for what case can possibly go beyond mine?) how be it I obtained mercy: though my case was so bad. S. Paul speaks here of such in∣stances as can scarsely be paralelled, I that was (in the 13 vers.) a Blasphemer and a Persecutor, and Injurions, yet I obtained mercy, because I did it ignorantly in unbelief, (not that S. Paul would thereby extenuate or diminish his sins, he onely comforted himself in this that his sins were committed out of ignorance, there was more of mistake then maliciousness in them; and that he did not intend an extenuation or diminution of his sins, appears because he aggravates them so

much and maketh it so great a wonder that ever such an one as he should obtain mercy). He speaks it as a matter of admiration and astonishment; for if any person may seem to be uncapable of mercy, saith he, I was as like as any, I came so near the borders of the unpardonable sin, that it is a wonder to me, and to all that understand what my carriage hath been, that I should obtain mercy.

Secondly, Here is the interpretation that S. Paul makes of the kindness of God to him: it is not singly to him, to his benefit, to his personal and peculiar advantage, but for the incourage∣ment of others in after times, For this cause I obtained mercy, that in me first Jesus Christ might shew forth all long suffering for a pattern to them which should hereafter believe, &c. It is the Lan∣guage of a humble and thankful soul, For this cause I obtained mercy, that in me first:

First, how? it cannot be understood in re∣spect of order of time, because there were multi∣tudes who had obtained mercy, that lived in the ages before and as great sinners as S. Paul, as Ma∣nasseh and others, in the Old and New Testament.

How then doth he say in me first? Not so much in respect of the order of time as the clear evidence of the riches of mercy: In me first, that is in me chiefly; thus many learned interpreters expound it: Besides the word is the same with that in the verse before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is translated there, Chief, This is a faithful say∣ing, that Jesus Christ came into the world to save sinners of whom (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) I am chief.

1. Doct. God in shewing mercy to some doth in∣tend good to others.

S. Paul was sensible of this in the mercy that he himself had partaken of, I obtained mercy, but it was that I might be a pattern to them who believe.

David was sensible of this in that prayer of his 51 Psal. 9, 10, 11, 12, 13. when he had been pe∣titioning of God for mercy, 9. vers. Hide thy face from my sins, &c. 13, Then will I teach trans∣gressours thy ways, and sinners shall be converted un∣to thee.

Oh, do but shew me these favours and mercies and I will improve them for the benefit of others, 40. Psal. 1.10.

David expresseth his faithfulness to God, and his thankfulness for the mercies he had received, because he did thus declare it.

Nay, this is the very end of Gods leaving these things upon record, the kindness he shews to his people, and the severity he expresseth toward his enemies, that these might be improved by us to our good, 15. Rom. 4. For whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope.

But I shall not insist on this,

2. Doct. One of the highest expressions of our thankfulness to God for the mercies he hath vouch∣safed to us, is to do our utmost to encourage others to own and acknowledge, and to come in to God, and partake of what we enjoy.

What a wonder doth S. Paul make it here that he had mercy from God, How be it I obtained

mercy; though such and such a one as I was, yet I obtained mercy; but it was for a pattern to others that hereafter should believe on him to everlasting life; He debaseth himself as low as hell and exalt∣eth Gods mercy above the heavens; indeed every thing of mercy is a great wonder considering what we are in point of vileness and unworthi∣ness; but it is an evidence that mercy is then in mercy when it doth not onely elevate and lift up our hearts in admiration and praising God, but in commending him to others as the object of their trust and hope.

3. Doct. That the scope and aim of every Person should be everlasting life.

4. Doct. That the onely way to obtain this ever∣lasting life is in a way of believing.

5. Doct. That the work of beleiving is a difficult work.

6. Doct. Because it is a difficult thing to be∣lieve therefore God hath appointed all kind of helps for the working of faith in the hearts of belie∣vers.

But I shall wave all these, and speak to this:

Doct. God is pleased sometimes to single out Capi∣tal and notorious offenders, to make them the objects of his special and distinguishing mercy to the end they may be as standing instances and famous Monu∣ments of his mercy in after ages; and thereby pre∣vent all occasions of doubts, suspicion, and jealousies which humble sinners are in danger of.

This Doctrine must be warily understood. I do not say God always or ordinarily doth so; this cannot possibly be: it is contrary to the ho∣liness and truth of God. As God is a holy God

be cannot but abhor sin. Though he hath mercy sometimes on the greatest sinners, yet he bears a perfect detestation to sin: therefore sin is called ant abominable thing, do not that abominable thing that I hate. He cannot but have an infinite displeasure against sin because it is so unsuteable to his holiness, 11. Psal. 5, 6, 7. The Lord trieth the Righteous but the wicked and him that loveth violence his soul hateth. His countenance doth behold the upright, and those only, with approbation and delight.

So as to the truth and veracity of God in his threatnings against sin, which he hath so severely pronounced his displeasure against, he is in point of his truth and faithfulness obliged to make good what he hath threatened as well as promised. Therefore God doth not always nor ordinarily make notorious sinners the objects of his par∣doning mercy, because this would make God a seeming approver of what himself hates, and a countenancer of what he puts a great discounte∣nance upon: but sometimes God singles out some notable sinners and leaves them as instances and monuments to after ages, and it is to this end and purpose that they might be as so many Beacons on a hill to warn others to take heed of their sins, and to give light to others to encou∣rage them, notwithstanding their objections, doubts, and fears. Sometimes you finde S. Paul admiring the grace of God shewed to him; that he who was at that remoteness and distance from mercy, should find mercy and favour; You have a notable instance in the 2 Ephes. 2. Wherein in times past (speaking of them in their Gentilism)

ye walked according to the course of this world, &c.

This was a sad condition, to be under the power, to be captive to the will and pleasure of such an usurper.

Vers. 4. But God, who is rich in mercy, hath quickned us together with Christ.

In the 7. vers. That in the ages to come be might shew the exceeding riches of his grace, in his kindness towards us through Jesus Christ.

That he might leave such standing objects of his mercy as might obviate and prevent all dis∣couragements in doubting Christians, and be∣cause S. Paul propounds himself singly in this Text I shall confine my self to that particular instance, and the end and account, upon which he obtained so much mercy: it was that he might be a pattern to others.

In opening the Doctrine I shall speak to three things.

1. What those sins were that S. Paul before his conversion was guilty of, and notwithstanding which he obtained mercy, which was in his eye so great a wonder.

2. What mercy he did obtain notwithstanding those great sins.

3. What there is of Encouragement from these instances of S. Paul and others recorded in the Scripture for the encouragement of doubting Christians in after ages.

1. What were those sins S. Paul was guilty of before his Conversion; You find them summ'd up in the 13 vers. of this Chapter, I was a blas∣phemer: That is the first; Now blasphemy was a

capital crime and to be punished with death, and by stoning to death.

There are two things remarkable in the pu∣nishment of blasphemers: It was no less then death, and every person who was not guilty was bound to purge himself from so great a crime by witnessing his detestation of it, Thy hand shall be first against him.

The tender Father must be severe against the Child of his own bowels.

Blasphemy is branded in Scripture with ma∣ny black titles and the punishment of it was very severe.

This was the great crime objected against Naboth; he must be carried out of the City and stoned as a vile Person, not fit to live because he blasphemed God and the King, 1 King. 21.9.13.

A greater crime then this the enemies of our Saviour (notwithstanding all their combinati∣ons against him) could not alledge, a stronger charge then that of blasphemy, they could not lay against him, 26 Matth. 65. Then the high Priest rent his clothes, saying, he hath spoken bla∣sphemy.

What was the blasphemy? 61 vers. This fel∣low said I am able to destroy the temple of God and build it in three days.

Here was reproachful Language, this fellow, this contemptible fellow spake thus and thus, and you have heard his blasphemy, what need you any more witnesses. This is such a sin that Herod (though he was not guilty of blaspheming God himself yet because he did seem to countenance

others, who did, when he made that eloquent Ora∣tion when the People, cryed out it is the voice of a God and not of a man, 12. Act. 21.22.) for his bare connivance at this sin brought ruine upon himself; because he took the glory to him∣self.

Because David had but occasioned the enemies to blaspheme, God dealt so severely with him; the Child must die, 2 Sam. 12.14.

I might shew at large with what severity the Magistrates were bound to bear witness a∣gainst this sin, 5. Levit. 1. And unless we express a detestation of this sin we make it our own.

That is the first, a blasphemer.

2. A persecutour; and that he was to purpose: do but observe those emphatical expressions by which S. Paul sets out the hainousness of his guilt of this sin, 7. Act. 58. And cast him out of the City and stoned him.

8. Act. 1. And Saul was consenting to his death.

9. Act. 1. And Saul yet breathing out threat∣nings and slaughter against the Disciples of the Lord, &c.

And this is the next step to blasphemy, (per∣fecution:) He would neither imbrace Christiani∣ty himself, nor could he patiently endure that o∣thers should, but with all the rage and fury im∣aginable he laboured to oppose the ways of Christ.

3. He was Injurious, the word in the Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is but once more used in the New Te∣stament, 1 Rom. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, — it is Translated despiteful, and denotes thus much;

When his power could not reach the Persons of Professours, nor the worldly concerns of Profes∣sours, yet he did his utmost to blast their names and blemish their reputation: he was a reviler, he forbore nothing that was injurious to them, but what was beyond his power to inflict. These were his sins.

2. What mercy he did obtain notwithstanding such sins; and that in three instances.

1. Sparing mercy, God had born with him: Notwithstanding he was often guilty of those sins, which might have brought wrath and de∣struction more quickly upon him: he wondered at Gods patience towards him; this is mention∣ed in this verse, That he might shew forth all long suffering.

When he once came to understand what he had been, and what he had done, he stands amazed at the holy God that had so much patience with him. God had (it is true) struck him to the ground, he admired that God had not struck him as low as hell. We are apt to think, beholding the gross abominations, that are more open and visible in our days, what infinite patience there is in God, that he doth not immediately break out upon such as are guilty; but S. Paul like a poor humble sinner busies himself at home, and spends his wondering chiefly on Gods patience towards himself, who had been a blasphemer, and perse∣cutour, and injurious, and yet alive, and on this side hell; yet a pattern of the patience and long-suffering of God.

2. He obtained pardoning and renewing mer∣cy, in respect of that double change that was

wrought upon him: there was an outward change in respect of his State and Condition, and there was an inward change in respect of the frame and disposition of his heart. These were the high and choice mercies which he obtained. Mercy in respect of his state and condition: Of a childe of wrath he became a childe of mercy and favour: from a state of death he was brought into a state of life: from a state of condemnation he was brought into a state of absolution and par∣don, as he himself speaks, 2 Ephes. 5. Even when we were deed in sins he hath quickned us together with Christ. We were dead, guilty of death, un∣der a state of condemnation; but now 5. Rom. 1. being justified by faith we have peace with God.

Now justification is not only an act of mercy, and consists not barely in the remission of sin, but it is an act of justice also, in regard of the account upon which sin is forgiven; this is a Doctrine whereof many in these times speak very lightly: therefore to give a right notion of Ju∣stification, consider it doth not only consist in the bare remission of sin, but this remission of sin is upon a valueable consideration, Divine Justice having received a valueable satisfaction by the blood of Christ; For nothing could expiate our sins but his blood. Now S. Paul was sensible of the great mercy of God to him, and by this mer∣cy he means pardoning mercy.

Again, he did partake of purging mercy, in regard of the inward frame and disposition of his heart; This he frequently mentions.

Thirdly, That is not all, but he obtained Com∣missionating grace; grace to be employed, to be

made use of in the highest degree of service to God, and his Church. From the lowest degree of infamy, he was raised to the highest place of trust, 12. vers. of this Chapter, And I thank Christ Jesus our Lord who hath enabled me: for that be counted me faithful putting me into the Mini∣stry.

Though the Ministry be never so much despi∣sed, he accounted it a high honour to be put in∣to it; he that was a blasphemer, a persecutour, injurious, that Christ should put this honour up∣on him, here is mercy indeed: for such an offender to be spared, to be pardoned, to be sanctified, to be made use of as such a glorious chosen instru∣ment of God among the Gentiles, this was mercy indeed.

3. What encouragement is there in this, and such like famous instances, which God hath left upon record as monuments of his mercy, for broken hearted sinners, who are ready to sink under the weight and burden of their own sins?

First, These examples and standing monu∣ments of Gods mercy to others, are incourage∣ments to humble broken hearted sinners; because the same Fountain of mercy still stands open to us, that was open to them; and by these stand∣ing monuments, God hath enabled his people to answer those puzzling objections, that do stick most with them.

The bowels and compassion of a gracious God are open now, which were open to Saint Paul.

This is the original of all kind of mercies, and

unless this be open, every door of mercy is 〈◊〉〈◊〉, 59. Isa. 1. The Lords hand is not shortned that it cannot save.

He hath the same bowels now which he had: he is the fame yesterday and to day, and for ever, his mercy is from one generation to another: The mercy of the Lord endures for ever, It is no less then twenty times mentioned in the 136. Psalm. We have the same fountain opened to us, that is, the Bowel•• of God.

Secondly, There is the fame meritoriouss•••••• in the bloud of Christ now as was, He is the La•••• slain from the foundation of the world.

There is an everlasting efficacy in his blood.

The Papists speak of their Treasury of Indul∣gences, that sinners may live upon if they will give a handsome rate for them: this is a gross delusion, and multitudes have been deceived with it.

But this is true and real in Christ; there is a treasury of all kinde of blessings laid up by his purchase; by his once offering up himself be hath perfected for ever them that are sanctified.

Thirdly, There is the same efficaciousness in the Spirit of Grace.

We have the same operations of the Sp•••••• of grace to convince, and to convert, to sanctifie, and renew us; to prevent us from si••••ing; and to regenerate us to holiness; to assist us, and to enable us to every good way, and work.

Fourthly, If you regard the instrumental cause, there is the same vertue in ordinances, now which ever was; because the strength and vertue of ordinances depend upon Gods presence

and concurrence with them. Now God hath promised his presence and concurrence to the end of the world, 28. Matth. last, Lo, I am with you to the end of the world.

Not only with your Persons while your live, but with your successours, by whom the same ordinances are dispenced, when you are dead and gone.

Again, if you regard the final cause, salvation and happiness, God hath the same love for the salvation of lost and undone creatures now, which he had of Old, therefore says S. Paul, 15. Rom. 8, 9. Now I say, that Jesus Christ was a Minister of the circumcision, for the truth of God, to confirm the pro∣mises made unto your Fathers: and that the Gentiles might glorifie God for his mercy.

There is an account given, why the Gospel should extend to the Gentiles, because God will be glorified among them, 3. Ephes. 21.

He is able and ready to do for his People, above what they can either ask, or think; That he might have glory in all ages even to the to the end of the world.

Secondly, We are under the same encourage∣ments, because we are under the same promises that they were, and what there is of difference; is rather of advantage to us, above what it was to them; the promises to us are more clear and plain.

We have the same Covenant now, that they had, 3. Gal. 14. That the blessing of Abraham might come upon the Gentiles; we have the same Covenant to plead.

And the terms and conditions upon which

mercy is tendered in the promises is the same; as faith and repentance which was accepted then is accepted now; and these conditions are more clear now, then at that time.

3. The great design and intent of God in singling out such Persons, is that he might give sufficient antidotes against all objections: this is the account S. Paul gives in this place, That in ••e first, Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter be∣lieve.

Now how hath God been pleased by such ex∣amples to provide against all the discourage∣ments of poor humbled and doubting sin∣ners?

1. God hereby shews, that as great and noto∣rious sinners, as we can think our selves to be have been pardoned. I obtained mercy, saith S. Paul•• who was a blasphemer, therefore let no man hence forward despair of mercy, for there is ri∣ches and fulness enough of mercy in the bosome of God for the greatest sinners. Manasseh (whom the Scripture discovers to be as a summary or an abridgement of all kind of wickedness, 2 Chr••••. 33.2.) had done like the heathen in all their abo∣minations, 9. vers. He made them equal with them in Witchcrafts, and Idolatry, and in all manner of abominations; Nay, to exceed the heathen, and yet when he was in Affliction in the 12, 13. vers. he besought the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him, and he was entreated of him. Great sinners may be pardoned.

2. Some object the unworthiness of their

Person; but consider as unworthy Persons as you can be have obtained mercy, and been made in∣struments of mercy to others, 36. Ezek. 31.32.

3. Persons as unwilling as you have found mercy, 5. John 40. Its our Saviours great com∣plaint you will not come to me that you might have life; he is willing to give it; what can poor dead Persons more need then life? he is willing to bestow it; he invites them to accept of it, but they would not come to him that they might have life. But yet many of those obtained mercy.

Nay, Let me adde farther, is it your inability that discourageth you? As unable as you have found mercy; our Saviour tells us, 6. John 44. No man can come to me except the Father which hath sent me draw him.

We are all naturally unable, unwilling, and unworthy, yet God gives encouragement by these instances and standing monuments of his favour to answer all objections.

Ʋse 1. This may serve by way of reproof to three sorts of Persons, Hath God left such stand∣ing Monuments of his mercy to Notorious offen∣ders; even such as is sufficient to answer all ob∣jections, if they be but once humbled and come to him upon his own terms? Then this may re∣prove such as Consult not the Scriptures, that know not what monuments God hath left up∣on record for our encouragement; at what a loss are such Persons for the making use of such examples.

2. It reproves such as are careless in making use of them; that seldom concern themselves a∣bout the case of their souls; that neither Consi∣der

how it is with them at present, nor how it is like to be with them for the future.

3. It reproves such as make a perverse use of these examples, in turning the grace of God into Lasciviousness and Wantonness, in making use of these examples of mercy, either for the imbolden∣ing of themselves in sin, to the hardening of their hearts against Gods fear; or to encourage themselves in the delaying their repentance, and applying themselves to God for mercy; but let loose the reins of their Corruptions, because such great sinners have been pardoned; Therefore a Pardon is easie to be had, it is but crying God have mercy upon me: Oh, take heed of such bold Presumption in sin; it is a most dangerous thing to play the wantons with the tender grace and mercy of God; how many are apt to plead for the justification of their sins, because many have been saved, who have been guilty of their sins. I do not know of any kind of sins but God hath given us instances of his saving some from such sins: But what a high degree of blasphemy is this to pervert the grace of God to such contrary ends to what God intended it.

All along in Scripture these Monuments are mentioned, to keep us humble, thankful and lively in the service of God; and not to enbolden us in sin; this is quite contrary to the whole design of the Gospel.

Hence see also, the necessity of keeping these famous instances fresh in your thoughts, for the supporting of your Spirits; Oh, think what their case is, how difficult and dangerous, who forget these examples? and what success they

will find who improve them faithfully and not wantonly. And consider the great difficulty of believing: it is what God Commands in a way of Condition: and it is what God hath promised in a way of grace: it is beyond our power to believe: who hath believed our report, to whom is the Arm of the Lord revealed: it is onely the mighty Arm of God that can work faith in such hearts as ours are. How much prejudiced are we against every thing of Faith? as the Per∣son of Christ, and the righteousness of Christ? What a hard task had S. Paul with many of the Churches, (as the Romanes and Galati∣ans) to bring them off from their self-righte∣ousness, and trusting to their works? Oh, it is not an easie matter to bring our hearts to close with Christ, to think that Christ will entertain thoughts of mercy towards us. These are the two Capital Mistakes by which most of the world miscarry, either to think so slightly of sin, as not to regard it: or so black∣ly of sin as to think themselves past all re∣medy. Let what hath been said encourage you to make this use, to strengthen your faith, and to lay hold humbly and thankfully on the promises made to you: it is to this end that God hath left such paterns of mercy on record for us: and consider it is the principal design of Satan to rob you of faith, to weaken be∣lieving, and to keep you off from believing, Satan hath desired to winnow thee as wheat.

If Satan can but destroy our faith he will de∣stroy our peace, comfort, and safety. Nay, he doth at once rob us of all. I should have shewed the

sinfulness of unbelief, when God hath been so gracious, not onely to make such full promises, and such gracious offers, but to leave such mo∣numents and paterns of his graciousness, and that yet we should be unbelieving, and stand off from God; this false kind of humility is that which hath deceived many; let an awakened sinner therefore take heed of it: It is to this end God hath left examples of his mercy to others, to encourage others that should believe on him in after ages.