Come and Welcome to Jesus Christ, Objection 6 (1 of 2)

Come and Welcome to Jesus Christ · Objection 6 (1 of 2)

p. 64Objection 6.

But (sayes another) I am fallen since I began to come to Christ, therefore I fear I did not come aright, and so - consequently that Christ will not receive me.

Answ. Falls are dangerous, for they dishonour Christ, wound the conscience, and cause the Enemies of God to speak reproachfully. But it is no good argument, I am fallen, therefore I was not coming aright to Jesus Christ. If David, and Solomon, and Peter had thus objected against themselves, they had added to their griefs, and yet they had at least, as much cause to do it, as thou. p. 65A Man whose steps are ordered by the Lord, and whose goings the Lord delights in, may yet be over-taken with a Temptation, that may cause him to fall, Psal. 37. 23, 24. Did not Aaron fall, yea Moses himself? what shall we say of Hezekiah, and Jehosaphat? There are therefore falls, and falls; falls pardonable, and falls unpardonable; falls unpardonable are falls against Light, from the Faith to the despising of, and trampling upon Jesus Christ, and his blessed undertakings, (Heb. …. 2, 3, 4, 5. Chap. 10. 28, 29.) Now as for such, there remaines no more Sacrifice for sin: Indeed, they have no heart, no mind, no desire to come to Jesus Christ for life, therefore they must perish; nay, sayes the Holy Ghost, 'tis impossible that they should be renewed again unto repentance. Therefore, these God hath no Compassion for, neither ought we; but for other falls, though they be dreadfull (and God will Chastise his people for them) they do not prove thee a graceless man, one not Coming to Jesus Christ for life.

It is said of the Child in the Gospel, That while he was yet a-coming, the Devil threw him down, and tore him, Luk. 9. 42.

p. 66Dejected Sinner, is it a wonder that thou hast caught a fall in thy Coming to Jesus Christ! Is it not rather to be wondred at, that thou hast not caught before this, a thousand times a thousand falls! Considering,

First, What fools we are by nature.

Secondly, What weaknesses are in us.

Thirdly, What mighty powers, the fallen Angels, our implacable Enemies, are.

Fourthly, Considering also how often the Coming-man is be-nighted in his Journey, and also what stumbling-blocks do lie in his way.

Fifthly, Also his familiers (that were so before) now watch for his haulting, and seek by what means they may, to cause him to fall by the hand of their strong ones.

What then? must we, because of these Temptations, incline to fall? No. Must we not fear falls? yes. Let him that thinketh he standeth, take heed lest he fall. Yet let him not be utterly cast down. The Lord upholdeth all that fall, and raiseth up all those that are bowed down. Make not light of falls: yet hast thou p. 67fallen? ye have, said Samuel, done all this wickedness, yet turn not aside from following the Lord, but serve him with a perfect heart, and turn not aside, for the Lord will not forsake his people (and he counteth the coming sinner one of them) because it hath pleased the Lord to make you his people, 1 Sam. 12. 20, 21, 22.

Shall come to me.

Now we come to shew, what force there is in this Promise to make them come to him. All that the father giveth me shall come to me.

I will Speak to this promise,

First. In general.

Secondly, In particular.

In general. This word [shall] is confined to these [all] that are given to Christ. All that the father giveth me, shall come to me. Hence I conclude,

First, That coming to Jesus Christ aright, is an effect of their being (of God) given to Christ before. Mark, they shall come! Who? those that are given; they come then, because they were given. Thine they were, and thou gavest them me. Now this is indeed a Singular comfort to them that are coming p. 68in truth to Christ. Thus then may the coming Soul reason with himself as he comes. Am I coming indeed to Jesus Christ? this coming of mine is not to be attributed to me, or my goodness, but to the grace and gift of God to Christ: God gave first my Person to him, and therefore hath now given me a heart to come to him.

Secondly, This word, shall come, maketh thy coming, not only the fruit of the gift of the Father, but also of the purpose of the Son; for these words are a divine purpose, they shew us the Heavenly determination of the Son. The Father hath given them to me, and they shall, yea, they shall come to me. Christ is as full in his resolution to save those given to him, as is the Father in the giving of them.

Thirdly, These words, shall come, make thy coming to be also the effect of an absolute Promise. Coming sinner, thou art concluded in a Promise; thy coming is the fruit of the faithfulness of the Promise, of the faithfulness of an absolute Promise. 'Twas this promise, by the vertue of which thou at first received'st strength to come: And this is the Promise, by the vertue of which thou p. 69shalt be effectually brought to him. It was said to Abraham, At this time, will I come, and Sarah shall have a Son: this Son was Isaac. Mark, Sarah shall have a Son; There is the promise: and Sarah had a Son, there was the fullfilling of the promise. And therefore was Isaac called the child of the promise, Gen. 17. 19. Chap. 18. 10. Rom. 9. 9.

Sarah shall have a Son, but how if Sarah be past age? why still the promise continues, to say, Sarah shall have a Son. But Abrahams body is now dead; why, the promise is still the same; Sarah shall have a Son. Thus you see what vertue there is in an absolute promise. It carrieth enough in its own bowels to accomplish the thing promised, whether there be means or no in us to effect it: wherefore this promise, in the Text, being an absolute promise; by vertue of it, not by vertue of our selves, or our own enducements, do we come to Jesus Christ: for so are the words of the Text. All that the Father giveth me shall come to me.

Therefore is every sincere commer to Jesus Christ, called also a Child of the promise. Now we brethren, as Isaac was, are the Children of the promise, Sal. 4. p. 7028. That is, we are the Children that God hath promised to Jesus Christ, and given to him; yea, the Children that Jesus Christ hath promised shall come to him. All that the Father giveth me, shall come.

Fourthly, This word [shall-come] engageth Christ to Communicate all manner of Grace to those thus given him, to make them effectually to come to him. They shall come; that is, not if they will, but if grace, all grace, if power, wisdom, a new heart and the holy spirit, and all Joyning together, can make them come. I say, this word [shall-come] being absolute, hath no dependance upon our will, or power, or goodness; but it ingageth for us even God himself, Christ himself, the Spirit himself. When God had made that Absolute promise to Abraham, that Sarah should have a Son, Abraham did not at all look at any qualification in himself, because the promise looked at none, but as God had by the promise absolutely promised him a Son; so he considered not his own body now dead, nor yet the barrenness of Sarah's Womb. He staggered not at the promise of God through unbelief, but was strong in faith, giving p. 71glory to God, being fully perswaded that what He had promised, He was able to perform, Rom. 4. He had promised, and had promised absolutely, Sarah shall have a Son. Therefore Abraham looks that He, to wit, God must fulfill the condition of it. Neither is this Expectation of Abraham, disapproved by the Holy Ghost, but accounted good and laudable, it being that by which he gave Glory to God. The Father also hath given to Christ, a certain number of Souls for him to save, and he himself hath said, They shall come to him. Let the Church of God then live in a Joyful Expectation of the utmost accomplishment of this promise, for assuredly it shall be fulfilled, and not one thousandth part of a Tittle thereof shall fail.

And now, before I go any further, I will more particularly enquire into the nature of an Absolute Promise.

First, We call that an Absolute promise, that is made without any condition; or more fully thus. That is an absolute promise of God, or of Christ, which maketh over to this or that man, any Saving Spiritual blessing, without a condition to be done on our part for p. 72the obtaining thereof.

Secondly, An Absolute promise therefore is, as we say, without if, or and; that is, it requireth nothing of us, that it self might be accomplisht. It saith not, They shall if they will; but they shall: not they shall, if they use the means; but they shall. You may say, that a will, and the use of the means, is supposed, though not expressed. But I answer; No, by no means; that is, as a condition of this promise: If they be at all included in the promise, they are included there as the fruit of the Absolute promise, not as if it expected the qualification to arise from us. Thy people shall be willing in the day of thy power▪ Psal. 110. 3. That is another absolute promise: But doth that Promise suppose a willingness in us, as a condition of Gods making of us willing? they shall be willing, if they are willing; or they shall be willing, if they will be willing. This is ridiculous, there is nothing of this supposed. The promise is absolute, as to us; all that it ingageth for its one accomplishment, is the mighty power of Christ.

The difference therefore betwixt the absolute, and the conditional promise, is this.

p. 73First, They differ in their terms. The absolute promises say, I will, and you shall: the other, I will, if you will; or do this, and thou shalt live; Jer. 31. 31, 32, 33. Ezek. 36. 24, 25, 26, 27, 28, 29, 30, 31, 32, 33. Heb. 8. 7, 8, 9, 10, 11, 12. Jer. 4. 1. Ezek. 18. 30, 31, 32. Mat. 19. 21.

Secondly, They differ in their way of Communicating of good things to men; the absolute ones Communicate things freely, only of Grace; the other, if there be that qualification in us, that the promise calls for, not else.

Thirdly, The absolute promises therefore ingage God, the other ingage us: I mean God only, us only.

Fourthly, Absolute promises must be fulfilled; Conditional may, or may not be fulfilled. The absolute ones must be fulfilled, because of the faithfulness of God; the other may not, because of the unfaithfulness of men.

Fifthly, Absolute promises have therefore a sufficiency in themselves to bring about their own fulfilling; the Conditional have not so. The absolute promise, is therefore a big-bellied promise, because it hath in it self a fulness of all desired things for us; and will, when p. 74the time of that promise is come, yeild to us mortals, that which will veryly save us: yea, and make us capable of answering of the demands, of the promise that is conditional. Wherefore, though there be a real, yea an eternal difference in these things (with others) betwixt the conditional and absolute promise: yet again in other respects there is a blessed Harmony betwixt them, as may be seen in these particulars.

First, The Conditional promise calls for Repentance, and the absolute promise gives it, Acts 5. 30, 31.

Secondly, The Conditional promise calls for faith, the absolute promise gives it, Zeph 3. 12. Rom. 15. 12.

Thirdly, The Conditional promise calls for a new heart, the absolute promise gives it, Ezek. 36.

Fourthly, The Conditional promise calleth for Holy Obedience, the absolute promise giveth, or causeth it, Ezek. 36. 27.

And as they Harmoniously agree in this; so again the Conditional promise blesseth the man, who by the absolute promise is endued with its fruit: As for instance,

First, The absolute promise maketh p. 75men upright, and then the Conditional follows saying, Blessed are the undefiled in the way, who walk in the Law of the Lord, Psal. 119. 1.

Secondly, The absolute promise giveth to this man, the fear of the Lord; and then the Conditional followeth saying, Blessed is every one that feareth the Lord, Psal. 128. 1.

Thirdly, The absolute promise giveth saith, and then this Conditional follows saying, Blessed is she that believeth, Zeph. 3. 12. Luk. 1. 45.

Fourthly, The Absolute promise brings free forgiveness of Sins; and then says the Conditional, Blessed are they, whose Transgressions are forgiven, and whose sin is covered, Rom. 4. 7, 8.

Fifthly, The Absolute promise says, that Gods elect shall hold out to the end; then the Conditional follows with his blessing, He that shall endure to the end, the same shall be saved, 1 Pet 1. 4, 5, 6. Mat. 24.

Thus do the promises gloriously serve one another, and us, in this their harmonious agreement.

Now the promise under consideration, is an absolute promise; All that the Father giveth me, shall come to me.

p. 76This promise therefore is a big-bellied promise, and hath in it self all those things to bestow upon us, that the conditional calleth for at our hands. They shall come! Shall they come? yes, They shall come. But how if they want those things, those Graces, Power and Heart, without which they cannot come? Why, Shall come answereth all this, and all things else that may in this manner be objected. And here I will take the liberty a little to amplifie things.

Object. But they are dead, dead in Trespasses and Sins, how shall they then come?

Answ. Why? Shall-come, can raise them from this Death. The hour is coming, and now is, That the dead shall hear the Voice of the Son of God, and they that hear, shall Live. Thus therefore is this impediment, by shall-come, swallowed up, or quite removed out of the way.

Object. 2. But they are Satans Captives, he takes them Captive at his Will, and he is stronger than they; How then can they come?

Answ. Why? Shall-come, hath also provided an help for this. Satan had bound that Daughter of Abraham so, that she could by no means lift up her p. 77self; but yet, shall-come, set her free in Body and Soul both. Christ will have them turned from the Power of Satan to God. But what! Must it be, if they turn themselves, or do something to Merit of him to turn them! No, he will do it freely of his own good Will. Alas! Man whose Soul is possessed by the Devil, is turned whither soever That Governor listeth; is taken Captive by him, notwithstanding his natural Powers, at his Will; but what will he do? will he hold him, when shall-come puts forth it self (will he then let him) for comeing to Jesus Christ? No: that cannot be, his Power is but the Power of a fallen Angel; but shall-come, is the Word of God: therefore shall-come must be fulfilled, And the Gates of Hell Shall not prevail against it.

There was Seven Devils in Mary Magdalen, too many for her to get from under the Power of; but when the time was come, that shall-come was to be fulfilled upon her, they give place, fly from her, and she comes [indeed] to Jesus Christ. All that the Father giveth me shall come to me.

The Man that was possessed with a Legien (Mark 5.) was too much, by p. 78them, captivated, for him by humane force; yea, had he had (to boot) all the men under Heaven to help him, had he that said, he shall-come, with-held his mighty power: but when this promise was to be fulfilled upon him, then he comes, nor could all their power hinder his coming. It was also this shall-come, that preserved him from death, when by these evil spirits he was hurled hither and thither; and 'twas by the vertue of shall-come, that at last he was set at liberty from them, and inabled indeed to come to Christ. All that the father giveth me shall come to me.

Object. 3. They shall (you say) but how if they will not! man cannot come without his will: but if he will not, he will not; and if so, then what can shallcome, do?

Answ. True there are some men say, we are Lords, we will come no more unto thee, Jer. 2. 31. But as God says in another case (if they are Concerned in shall-come to me) They shall know whose word shall stand, mine or theirs, Jer. 44. 28. Here then is the case, we must now see who will be the liar, he that saith, I will not, or he that saith, he shall come p. 79to me. You shall come, sayes God. I will not come sayes the sinner. Now as sure as he is concerned in this shall-come, God will make that man eat his own words: for I will not, is but the unadvised Conclusion of a Crazy-headed sinner: but shall-come, was spoken by him that is of power to perform his word. Son, go work to day in my vineyard, said the Father: but he answered and said, I will not. What now? Will he be able to stand to his refusal, will he pursue his desperate denial! No: He afterwards repented, and went. But how came he by that repentance? Why it was wrapped up, for him, in the absolute promise; and therefore not withstanding he said, I will not, he afterwards repented and went. By this parable, Jesus Christ sets forth the obstinacy of the sinners of the world, as touching their coming to him; they will not come, though threatned, yea though life be offered them upon condition of coming.

But now when, shall-come, the absolute promise of God, comes to be fulfilled upon them, then they come; because by that promise is provided against the rebellion of their will; Thy p. 80people shall be willing in the day of thy power, Psal. 110. 3.

He that had seen Paul in the midst of his out-rage against Christ, his Gospel, and people: would hardly have thought that he would ever have been a follower of Jesus Christ, specially since he went not against his Conscience in his persecuting of them. He thought verily that he ought to do what he did. But we may see, what shall-come can do, when it comes to be fulfilled upon the Soul of a rebellious sinner he was a Chosen vessel, given by the Father to the Son; and now the time being come, that shall-come, was to take him in hand, behold he is over-mastered, astonished, and with trembling, and reverence, in a Moment becomes willing to be obedient to the Heavenly call, Acts 9.

And were not they far gone (that you read of in Acts the second) who had their hands and hearts in the Murder of the Son of God; and to shew their resolvedness never to repent of that horrid fact, said, His Blood be on us and our Children? But must their obstinacy rule, must they be bound to their own ruin by the rebellion of their Stubborn wills? No: not those of these that the Father p. 81gave to Christ, wherefore at the times appointed, shall-come Brakes in amongthem; the absolute promise takes them in hand, and then they come indeed, crying out to Peter, and the rest of the Apostles, Men and brethren, what shall we do? No Stubborness of mans will can stand, when God hath absolutely said the contrary, shall-come, can make them come as doves to their windows.

The Lord spake unto Manasseth, and to his people (by the Prophets) but he would not hear, no, he would not: but shall Manasseth come off thus? no, he shall not. Therefore, he being also one of those whom the Father had given to the Son, and so falling within the bounds and reach of shall-come: At last he comes indeed. He comes Bowing, and Bending; He humbled himself greatly, and made Supplication to the Lord, and prayed unto him, and he was intreated of him, and had mercy upon him, 2 Chro. 33.

The Thief upon the Cross, at first, did rail, with his fellow, upon Jesus Christ; but he was one that the Father had given to him, and therefore shallcome, must handle him, and his rebellious will. And behold, so soon as he p. 82is dealt with all, by vertue of that absolute promise, how soon he buckleth, leaves his railing, falls to Supplicating of the Son of God for mercy; Lord, saith he, remember me, when thou comest into thy Kingdome, Mat. 27. 44. Luk. 23. 40, 41, 42.

Object. 4. They shall come, say you, but how if they be blind, and see not the way; for same are kept off from Christ, not only by the obstinacy of their will, but by the blindness of their minde: now if they be blind, how shall they come.

Answ. The question is not, Are they blind? but, are they with in the reach, and power of shall come; if so, That Christ, that said they shall-come, will find them eyes, or a guide, or both, to bring them to himself. If they shall-come, they shall-come: no impediment shall hinder.

The Thessalonians darkness did not hinder them from being the Children of Light: I am come, said Christ that they that see not, might see. And if he saith, See ye blind, that have eyes, who shall hinder it? Ephes. 5. 8. Joh. 9. 39. Isa. 29. 18. Chap. 43. 8.

This promise therefore, is, as I said, abig-bellied promise, having in the bowels of it, all things that shall accur to p. 83the compleat fulfilling of it self. They shall-come. But 'tis objected that they are blind: well, shall-come, is still the same, and continueth to say, they shall-come to me. Therefore he saith again, I will bring the blind by a way that they know not, I will lead them in paths that they have not known. I will make darkness light before them, and Crooked things straight, these things will I do unto them, and not forsake them, Isa. 42. 16.

Mark, I will bring them though they be blind, I will bring them by a way they know not; I will, I will, and therefore they shall-come to me.

Object. 5. But how if they have exceeded many in sin, and so made themselves far more abominable? They are the Ring-leading Sinners in the County, the Town or Family.

Answ. What then? Shall that hinder the execution of shall-come? It is not Transgressions, nor Sins, nor all their Transgressions, in all their sins (if they by the Father are given to Christ to save them) that shall hinder this promise, that it should not be fulfilled upon them. In those days, and at that time, saith the Lord, the iniquities of Israel shall be fought for, and there shall be p. 84none, and the sins of Judah, and they shall not be found, Jer. 32. 30. Not that they had none, (for they abounded in Transgression, 2 Chron. 33. 9. Ezek. 16. …8.) but God would pardon, cover, hide, and put them away, by vertue of his absolute promise, by which they are given to Christ to save them. And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquity, whereby they have Transgressed against me. And it shall be to me for a name of joy, a praise, and an honour before all the Nations of the Earth, which shall hear of all the good that I do unto them; and they shall fear and tremble for all the goodness, and all the prosperity that I procure to it, Jer. 33. 8, 9.

Object 6. But how if they have not Faith and Repentance? how shall they come then?

Answ. Why? he that saith they shallcome, shall he not make it good? If they shall-come, they shall-come; and he that hath said, they shall-come, if faith and repentance be the way to come, as indeed they are, then faith and repentance shall be given to them: for shallcome, must be fulfilled on them.

First, Faith shall be given them; I p. 85will also leave in the midst of thee an afflicted, and poor people, and they shall trust in the name of the Lord. There shall be a Root of Jesse, and he shall rise to raign over the Gentiles; and in him shall the Gentiles trust, Zeph. 3. 12. Rom. 15. 12.

Secondly, They shall have repentance: He is exalted to give repentance; They shall come weeping and seeking the Lord their God. And again, with Weeping and Supplication will I lead them, Acts 5. 30, 31. Jer. 31. 9. Chap. 50. 5.

I told you before, that an absolute promise, hath all conditional ones in the belly of it, and also provision to answer all those qualifications that they propound to him that seeketh for their benefit: And it must be so, for if shall-come be an absolute promise, as indeed it is, then it must be fulfilled upon every of those. concerned therein. I say, it must be fulfilled, if God can by Grace, & his absolute Will, fulfil it. Besides, since Coming, and Believing is all one (according to Joh. 6. 35.) He that cometh to me shall never hunger, and he that believeth in me shall never thirst.

Then, when he saith, they shall come, 'tis as much as to say, they shall believe, and consequently repent to the saving of the Soul. So then the present p. 86want of faith and repentance, cannot make this promise of God of none effect; because that this promise hath in it to give, what others call for and expect. I will give them an heart, I will give them my spirit, I will give them repentance, I will give them faith. Mark these words, If any man be in Christ, he is a new Creature. But how came he to be a new Creature, since none can Create but God? why, God indeed doth make them new Creatures. Behold, saith he, I make all things new. And hence it follows, even after he had said, they are new Creatures; And all things are of God: that is, all this new Creation standeth in the several operations, and special workings of the Spirit of grace, who is God, 2 Cor. 5. 17, 18.

Object. 7. But how shall they escape all those dangerous, and damnable opinions, that like rocks, and quick▪ sands, are in the way in which they are going?

Answ. Indeed this age, is an age of errors, if ever there was an age of errors in the world; but yet the gift of the Father, laid claim to by the Son in the Text, must needs escape them, and in conclusion come to him. There are p. 87a company of shall-comes in the Bible, that doth secure them. Not but that they may be assaulted by them; yea, and also for the time, intangled and detained by them from the Bishop of their Souls: but these Shall-comes, will break those Chains and Fetters, that those given to Christ are intangled in, and they shall-come, because he hath said they shall-come to him.

Indeed, errors are like that whore, of whom you read in the Proverbs, that sitteth in her seat on the High-places of the City, To call Passingers who go right on their way, (Pro. 9. 13, 14, 15, 16.) But the persons, as I said, that by the Father are given to the Son to save them, are at one time or other, secured by, Shall-come to me.

And therefore, of such it is said; God will guide them with his eye, with his counsels, by his spirit, and that in the way of peace; by the springs of water, and into all truth, Psal. 32. 8. Psal. 73. 24. Joh. 16. 13. Luk. 1. 79. Isa. 47. 10. So then, he that hath such a guide (and all that the Father giveth to Christ, shall have it) he shall escape those dangers, he shall not Err in the way; yea, though he be a fool, he shall not Err therein p. 88(Isa 35.) for of every such an one it is said, Thine cars shall hear a word behind thee, saying; This is the way, walk in it, when ye turn to the right hand, and when ye turn to the left, Isa 30. 21.

There were Thieves and Robbers before Christs coming, as there are also now: But, saith he, The sheep did not hear them.

And why did they not hear them, but because they were under the power of shall come: that absolute promise, that had that grace in it self to bestow upon them, as could make them able rightly to distinguish of voices. My sheep hear my voice. But how came they to hear it? why, to them it is given to know and to hear, and that distinguishingly, Joh. 10. 8, 16. Chap. 5. 25. Eph. 5. 14.

Further, the very plain Sentence of the Text makes provision against all these things; for, saith it, All that the Father giveth me, shall come to me; that is, shall not be stopped, or be allured to take up any where short of Me; nor shall they turn aside, to abide, with any besides Me.

Shall Come [to me.]

To me!] By these words there is further insinuated (though not expressed) a double cause of their coming to him.

p. 89First, There is in Christ, a fulness of Al-sufficiency of that, even of all that which is needfull to make us happy.

Secondly, Those that indeed come to him, do therefore come to him that they may receive it at his hand.

For the first of these, There is in Christ a fulness of all Sufficiency of all that, even of all that which is needfull to make us happy. Hence it is said, For it pleased the Father, that in him should all fulness dwell. And again, Of his fullness, all we have received, and grace for grace, Colos. 1. 19. Joh. 1. 16. It is also said of him, that his riches is unsearchable, The unsearchable riches of Christ, Ephes. 3. 8. Hear what he saith of himself, Riches and honour are with Me, even durable riches and righteousness; my fruit is better than Gold, yea than sine Gold; and My revenue than Choice silver: I lead in the way of Righteousness, in the midst of the paths of Judgement, that I may cause them that love Me to inherit Substance. And I will fill their treasures, Prov. 8. 18. 19, 20. 21.

This in general, but more particularly.

First, There is that Light in Christ, that is Sufficient to lead them out of▪ and from all that darkness, in the midst p. 90of which all others, but them that come to him, stumble, and fall, and perish: I am the light of the world, saith he; he that followeth me shall not abide in darkness, but shall have the Light of Life, Joh. 8. 12. Man by nature is in darkness, and walketh in darkness, and knows not whither he goes, for darkness hath blinded his eyes; neither can any thing but Jesus Christ, lead men out of this darkness; Natural Conscience cannot do it; the Ten Commandments, though in the heart of man, cannot do it: this prerogative belongs only to Jesus Christ.

Secondly▪ There is that life in Christ, that is to be found no where else, Joh. 5. 40. Life as a principle in the Soul, by which it shall be acted and enabled to do that which through him is pleasing to God. He that believeth in, or cometh, to me, saith he, as the Scriptures have said, out of his belly shall flow Rivers of Living Water, Joh. 7. 38. Without this life a man is dead, whether he be bad, or whether he be good, that is good in his own, and other mens esteem. There is no true and Eternal life, but what is in the Me that speaketh in the Text.

p. 91There is also life for those, that come to him, to be had by faith in his flesh, and blood. He that eateth Me, even he shall live by Me, Joh. 6. 57.

And this is a life against that Death, that comes by the guilt of sin, and the curse of the Law, under which all men are, and forever must be, unlesse they eat the Me, that speaks in the Text. Whoso findeth Me, saith he, findeth life; deliverance from that everlasting death, and destruction, that without Me he shall be devoured by, Prov. 8.

Nothing is more desirable than life, to him that hath in himself the Sentence of Condemnation; and here only is life to be found. This life, to wit, Eternal life▪ this life is in his Son. That is, in him that saith in the Text, All that the Father hath given Me shall come to Me, 1 Joh. 5. 10.

Thirdly, The person speaking in the Text, is he alone by whom poor sinners have Admittance with, and Acceptance to the Father, because of the Glory of his righteousness, by and in which he presenteth them amiable, and spotless in his sight; neither is there any way besides him, so to come to the Father; I am the way, sayes he, the truth, and the life; p. 92no man cometh to the Father but by Me, Joh. 14. 6. All other ways to God, are dead and damnable, the destroying Cherubins, stand with flaming swords turning every way to keep all others from his presence, (Gen. 3. 24.) I say, all others but them that come by him.

I am the door, by Me, saith he, if any man enter in, he shall be saued, Joh. 10. 1, 2.

The person speaking in the Text, is He, and only He, that can give stable, and everlasting peace; therefore, saith he, My peace I give unto you. My peace, which is a peace with God, peace of Conscience, and that of an everlasting duration. My peace, peace that cannot be Matched, net as the world gived give I unto you; for the worlds peace is but Carnal, and Transitory; but mine is Divine and Eternal. Hence it is called, the peace of God, and That passeth all understanding.

Fourthly, The person speaking in the Text, hath enough of all things truly Spiritually good, to satisfie the desires of every longing Soul. And Jesus stood, and Cried, saying, If any man thirst, let him come unto me, and drink. And to him that is athirst, I will give of the fountain p. 93of the water of life freely, Joh. 7. 37. Rev. 21. 6.

Fifthly, With the person speaking in the Text, is power to perfect and defend, and deliver those that come to him for safegard. All power, saith he, in heaven, and earth, is given unto Me, Mat. 28. 18.

Thus might I multiply instances of this nature in abundance. But

Secondly, they that in truth, do come to him, do therefore come to him, that they may receive it at his hand. They come for light, they come for life, they come for reconciliation with God; they also come for peace, they come that their Soul may be satisfied with Spiritual good, and that they may be protected by him against all Spiritual and Eternal damnation; and he alone is able to give them all this, to the filling of their joy to the full, as they also find, when come to him.

This is evident,

First, From the plain declaration of those that already are come to him. Being Justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access with boldness into this grace, wherein we stand, and rejoyce p. 94in hope of the glory of God, Rom. 5.

Secondly, 'Tis evident also, in that while they keep their eyes upon him, they never desire to change him for another, or to add to themselves, some other thing, together with him to make up their Spiritual Joy. God forbid, said Paul, that I should Glory, save in the Cross of our Lord Jesus Christ. Yea and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things; and do count them but dung, that I may win Christ, and be found in him; not having mine own Righteousness, which is of the Law, but that which is thorough the faith of Christ, the righteousness which is of God by faith, Philipians 3. 7, 8, 9.

Thirdly, 'Tis evident also by their earnest desires, that others might be made partakers of their blessedness. Brethren, said Paul, my hearts desire and prayer to God for Israel is, that they might be saved, that is, that way that he expected to be saved himself, as he saith also to the Galatians. Brethren, saith he, I beseech you, be as I am, for I am as ye are. That is, I am a sinner as you are; now p. 95I beseech you seek for life, as I am seeking of it: as who should say, For there is a sufficiency in the Lord Jesus both for me and you.

Fourthly, 'Tis evident also, by the Triumph that such men make over all their enemies, both Bodily, and Ghostly: Now, thanks be to God, said Paul, who causeth us always to triumph in Jesus Christ. And who shall separate us from the Love of Christ our Lord. And again, O death where is thy sting! O Grave, where is thy victory! The sting of death is Sin, and the strength of sin, is the Law; but thanks be to God, who giveth us the victory thorow our Lord Jesus Christ. 2 Cor. 2. 14. Rom. 8. 35. 1 Cor. 15. 55, 56.

Fifthly, 'Tis evident also, for that they are made, by the Glory of that which they have found in him, to suffer, and endure what the Devil and Hell it self hath or could invent, as a means to separate them from him. Again, Who shall separate us from the Love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or Sword (as it is written, for thy sake we are killed all the day long, we are accounted as sheep for the slaughter)? Nay, in all these things we are more than Conquerors, through him p. 96that loved us. For I am perswaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other Creature shall be able to separate us from the Love of God, which is in Christ Jesus, Rom 8.

Shall come [to Me.] O the heart attracting glory that is in Jesus Christ, (when he is discovered) to draw those to him that are given to him of the Father. Therefore, those that come of old rendered this, as the cause of their coming to him. And we beheld his glory, as of the only begotten of the Father, Joh. 1. 14. And the reason why others come not, but perish in their sins, is for want of a sight of his glory. If our Gospel be hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds of them that believe not, lest the Glorious Light of the Gospel of Christ, who is the image of God, should shine unto them, 2 Cor. 4. 3. 4.

There is therefore heart-pulling glory in Jesus Christ, which, when discovered, draws the man to him; wherefore, by, shall-come to Me, Christ may mean; when his glory is discovered, then they must come, then they shall-come p. 97to Me. Therefore, as the True Comers come with Weeping and Relenting, as being sensible of their own Vileness; so again it is said, That the Ransomed of the Lord shall return, and come to Zion, with Singing and Everlasting Joy upon their Heads; they shall obtain Joy and Gladness, and Sorrow and Sighing shall flye away: That is, at the Sight of the Glory of that Grace, that shews it self to them now, in the Face of our Lord Jesus Christ, and in the Hopes that they now have of being with Him in the Heavenly Tabernacles. Therefore, it saith again; With Gladness and Rejoycing shall they be brought; they shall enter into the King's Palace, Isa. 35. 10. Chap. 51. 11. Psal. 45. 15.

There is therefore Heart-attracting Glory in the Lord Jesus Christ; which, when discovered, subjects the Heart to the Word, and Makes us Come to him.

'Tis said of Abraham, That when he dwelt in Mesopotamia, the God of Glory appeared unto him, (Act. 7. 2.) saying, Get thee out of thy Country. And what then? why, away he went from his House and Friends, and all the World could not stay him. Now, as the Psalmist p. 98sayes, Who is the King of Glory? He answers. The Lord mighty in Battle: And who was that, but He that spoiled Principalities and Powers, when he did Hang upon the Tree, Tryumphing over them thereon? And who was that, but Jesus Christ, even the Person speaking in the Text? Therefore, he said of Abraham, He saw his Day; Yea, saith he to the Jews, Your Father Abraham rejoiced to see my Day; and he saw it, and was Glad, Psal. 24. 8. Col. 2. 14, 15. Jam. 1. 1. Joh. 8. 56.

Indeed, the Carnal Man sayes (at least) in his Heart, There is no Form or Comliness in Christ; and when he shall see him, there is no Beauty that he should desire him; But he lies: This he speaks, as having never seen him. But they that stand in his House, and looks upon him through the Glass of his Word, by the Help of his Holy Spirit, they will tell you other things. But we, say they, all with open Face beholding, as in a Glass, the Glory of the Lord, are changed into the same Image, from Glory to Glory, 2 Cor. 3. 17, 18. They see Glory in his Person, Glory in his Undertakings, Glory in the Merit of his Blood, and Glory in the Perfection p. 99of his Righteousness; yea, Heart-affecting, Heart-changing Glory!

Indeed, his Glory is veiled, and cannot be seen, but as discovered by the Father (Matth. 11. 27.) It is veiled with Flesh, with Meanness of Descent from the Flesh, and with that Ignomy and Shame that attended him in the Flesh; but they that can, in God's Light, see through these things, they shall see Glory in him; yea, such Glory, as will draw, and pull their Hearts unto him.

Moses was the Adopted Son of Pharoah's Daughter; and, for ought I know, had bin King at last, had he now conformed to the present Vanities that was there at Court; but he could not, he would not do it: Why? what was the matter? Why? he saw more in the worst of Christ, (bear with the Expression) than he saw in the best of all the Treasures of the Land of Egypt. He refused to be called the Son of Pharaoh's Daughter; choosing rather to suffer Affliction with the People of God, than to enjoy the Pleasures of Sin for a Season: Esteeming the Reproach of Christ greater Riches, than the Treasures in Egypt; p. 100for he had respect to the Recompence of Reward. He forsook Egypt, not fearing the Wrath of the King: But what emboldened him thus to do? Why? he endured; for he had a Sight of the Person speaking in the Text: He endured, as seeing Him who is Invisible. But, I say, would a Sight of Jesus have thus taken away Moses's Heart from a Crown, and a Kingdom, &c. had he not by that Sight seen more in Him, than was to be seen in them, Heb. 11. 24, 25, 26.

Therefore, when he saith, Shall come to Me, he means, They shall have a Discovery of the Glory of the Grace that is in Him; and the Beauty and Glory of that is of such Vertue, that it constraineth, and forceth, with a Blessed Violency, the Hearts of those that are given to Him.

Moses, of whom we spake before, was no Child, when he was thus taken with the Beauteous Glory of this Lord: He was Forty Years old, and so consequently was able, being a Man of that Wisdom and Opportunity as he was, to make the best Judgement of the Things, and of the Goodness of them that was before him in the Land of Egypt. p. 101But he, even he it was, that set that low Esteem upon the Glory of Egypt, as to count it not worth the medling with, when he had a Sight of this Lord Jesus Christ. This wicked World thinks, that the Fancies of a Heaven, and a Happiness hereafter, may serve well enough to take the Heart of such, as either have not the Worlds good Things to delight in; or that are Fools, and know not how to delight themselves therein: But let them know again, that we have had Men of all Ranks and Qualities, that have been taken with the Glory of our Lord Jesus, and have left All to follow Him: As Abel, Seth, Enoch, Noah, Abraham, Isaac; Jacob, Moses, Samuel, David, Solomon; and who not, that had either Wit or Grace to savour Heavenly things? Indeed, none can stand off from Him, nor any longer out against Him, to whom he Reveals the Glory of his Grace.

And him that cometh to Me, I will in no wise cast out.

By these Words, our Lord Jesus doth set forth (yet more amply) the great p. 102Goodness of his Nature towards the Coming Sinner. Before he said, They Shall come; and here he declareth, That with Heart and Affections he will receive them. But by the way, let me speak one Word or two, to the Conditionality of this Promise, with which now I have to do. And him that cometh to Me, I will not cast out: Where it is evident (may some say), That Christ's Receiving us to Mercy, depends upon our Coming; and so our Salvation by Christ is Conditional: If we Come, we shall be Received; if not, we shall not: for that is fully intimated by the Words. The Promise of Reception is only to him that Cometh: And him that cometh. I Answer; That the Coming in these Words mentioned, as a Condition of being Received to Life, is, that which is promised, yea, concluded to be effected in us by the Promise going before. In those latter Words, Coming to Christ is implicitly required of us; and in the Words before, that Grace is positively promised to us. It is, as if he should say; All that the Father giveth Me, shall come to Heaven; and him that cometh to Heaven, I will in no wise cast out p. 103thence. We come to Christ, because it is said, We Shall come; because it is given to us to Come: So that, the Condition which is expressed by Christ in these later Words, is absolutely promised in the Words before. And indeed, the Coming here intended, is nothing else but the Effect of, Shall come to Me.

And him that cometh.]

To speak to these Words,

1. In general.

2. More particularly.

In general: They suggest unto us these four Things:

First, That Jesus Christ doth build upon it; that since the Father gave his People to him, they shall be enabled to Come unto him. And him that cometh: As who should say; I know, that since they are Given to Me, they shall be enabled to Come unto Me. He saith not, If they come, or I Suppose they will Come; but, And him that cometh. By these Words therefore he shews us, that he addresseth himself to the Receiving of them whom the Father gave to him, to save them: By p. 104which, as I said, he concludeth or buildeth upon it, that they shall indeed Come to Him.

Secondly, Christ also suggesteth by these Words, That he very well knoweth who are given to him; not by their Coming to him, but by their being Given to him. All that the Father giveth Me, shall come to Me: And him that cometh, &c. This Him he knoweth to be one of them, that the Father hath Given him; and therefore, he Receiveth him, even because the Father hath Given him to Him. I know my Sheep, saith he: Not only those, that already have Knowledge of him; but those too, that yet are ignorant of him. Other Sheep have I (said he) which are not of this Fold: Not of the Jewish - Church; but those that lie in their Sins, even the Rude and Barbarous Gentiles. Therefore, when Paul was afraid to stay at Corinth, from a Supposition, that some Mischief might befal him there: Be not afraid (said the Lord Jesus to him) but speak; and hold not thy peace, for I have much People in this City, Joh. 10. 16. Act. 18. 9, 10. The People that the Lord here speaks of, were not at this time accounted His, by reason of p. 105a Work of Conversion that already had passed upon them; but by Vertue of the Gift of the Father, for he had given them unto him: Therefore, was Paul to stay here, to speak the Word of the Lord to them; that by his Speaking, the Holy - Ghost might effectually work out their Souls, to the causing them to Come; who was also ready with Heart and Soul, to receive them.

Thirdly, Christ by these Words also suggesteth, That no more came unto Him, than indeed was given him of the Father: For the Him in this place, is one of the All, that by Christ, was mentioned before. All that the Father giveth Me, shall come to Me; and every Him, of that All, I will in no wise cast out. This the Apostle insinuateth, where he saith; He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ: Till we All come in the Unity of the Faith, and of the Knowledge of the Son of God, unto a Perfect Man, unto the Measure of the p. 106Stature of the Fulness of Christ, Ephes. 4. 11, 12, 13.

Mark, As in the Text, so here, he speaketh of All; Untill we All come. We All! All who? Doubtless, All that the Father giveth to Christ. This is further insinuated, because he calleth this All, The Body of Christ, the Measure of the Stature of the Fulness of Christ: By which he means, the Universal Number given, to wit, The true Elect Church; which is said to be his Body and Fulness, Ephes. 1. 22, 23.

Fourthly, And Christ Jesus by these Words further suggesteth, That he is well content with this Gift of the Father to him. All that the Father giveth Me, shall come to Me; and him that cometh to Me, I will in no wise cast out. I will heartily, willingly, and with great Content of Mind receive him. They shew us also, that Christ's Love in Receiving, is as large as his Father's Love in Giving, and no larger. Hence he thanks him for his Gift; and also thanks him for hiding of Him, and his Things, from the rest of the Wicked, Mat. 11. 25. Luk. 10, 21.

But, Secondly, and more particularly. p. 107And [him] that cometh. And [him!] This word Him; By it, Christ looketh back to the Gift of the Father; not only in the Lump, and whole of the Gift, but to every Him of that Lump. As who should say; I do not only accept of the Gift of my Father in the General, but have a special Regard to every of them in Particular; and will secure not only some, or the greatest part; but Every Him, every Dust: Not an Hooff of all shall be lost, or left behind. And indeed, in this he consenteth to his Father's Will; which is, That of All that he hath given him, he should lose Nothing, Joh. 6. 39.

And him.] Christ Jesus also, by his thus dividing the Gift of his Father into Hims▪ and by his speaking of them in the Singular Number, shews, what a particular Work shall be wrought in each one, at the time appointed of the Father. And it shall come to pass in that Day, saith the Prophet, that the Lord shall beat off from the Channel of the River, to the Stream of Egypt; and ye shall be gathered one by one, O ye Children of Israel, Isa. 27. 12. He shews also hereby, That no Lineage, Kindred, or Relation, can at all be profited by any p. 108Outward or Carnal Union, with the Person that the Father hath given to Christ. 'Tis only Him, the Given Him, the Coming Him, that he intends absolutely to secure.

And him.] There are divers sorts of Persons, that the Father hath given to Jesus Christ: They are not all of one Rank, of one Quality. Some are High, some Low; some are Wise, some Fools; some are more Civil, and Complying with the Law; some more Profane, and averse to Him, and his Gospel. Now, since those that are given to him, are in some sense so divers; and again, since he yet saith, And Him that cometh, &c. He by that doth give us to understand, that he is not, as Men, for picking and choosing, to take a Best, and leave a Worst; but he is for Him, that the Father hath given him; and that cometh to him. He will not alter nor change it; a Good for a Bad, or a Bad for a Good, Levit. 27. 9, 10.

There is many a sad Wretch given by the Father to Jesus Christ; but not one of them all is despised, or slighted by him.

p. 109It is said of those that the Father hath given to Christ, That they have done worse than the Heathen; That they were Murderers, Thieves, Drunkards, Unclean Persons, and what not? But he has Received them, Washed them, and Saved them. A fit Emblem of this Sort, is that wretched Instance mentioned in the Sixteenth of Ezekiel, that was cast out in a Stincking Condition, to the loathing of its Person in the day that it was Born: A Creature in such a wretched Condition, that no Eye pittied, to do any of the Things there mentioned unto it, or to have Compassion upon it: No Eye, but his that speaketh in the Text.

And Him.] Let him be as red as Blood, let him be as red as Crimson: Some men are blood-Red sinners, Crimson sinners, Sinners of a double die; dipt, and dipt again before they come to Jesus Christ. Art thou that readest these Lines, such an one? speak out man, Art thou such an one? and art thou now coming to Jesus Christ for the Mercy of Justification, that thou mightest be made white in his Blood, and be covevered with his Righteousness? Fear not; for as much as this thy coming betokeneth, p. 101that thou art of the number of them, that the Father hath given to Christ; for he will in no wise cast thee out. Come now, saith Christ, and let us reason together; though your sins be as scarlet, they shall be as white as snow; though they be as Red as Crimson, they shall be as wooll. Isa. 1, 18.

And him] There was many a strange him came to Jesus Christ, in the days of his flesh; but he received them all, without turning any away. Speaking unto them of the Kingdom of God, and Healing such as had need of healing, Luk. 9. 11. Chap. 4. 40. These words And him, are therefore words to be wondered at: That not one of them, who by vertue of the Fathers gift, and drawing, are coming to Jesus Christ; I say, that not one of them, what ever they have been, what ever they have done, should be rejected, or set by, But admitted to a share in his saving grace. 'Tis said in Luke, that the people wondred at the gracious words that proceeded out of his mouth, Luk. 4. 22. Now, this is one of his gracious words; these words are like drops of honey, as it is said; Pleasant words are as an honey-Comb, sweet to the Soul, and health p. 111to the bones. These are gracious words indeed, even as full as a faithful, and a merciful High Priest could speak them. Luther saith, When Christ speaketh, he hath a mouth as wide as Heaven and Earth: That is, to speak fully to the incouragement of every sinfull him, that is coming to Jesus Christ. And that his word is certain, hear how himself confines it: Heaven and Earth, saith he, shall pass away; but my word shall not pass away, Isa. 63. 1. Mat. 24. 35.

It is also confirmed by the testimony of the Four Evangelists, who gave faithful relation of his loving reception of all Sorts of coming sinners, whether they were publicans, harlots, thieves possessed of Devils, Bedlams, and what not? Luk. 19, 1, 2, 3, 4, 5, 6, 7, 8. Mat. 21. 21. Luk. 15. Chap. and Chap. 23. 41, 42. Mark. 19. 9. Chap. 5. 1, 2, 3, to 9.

This then shews us,

First, The greatness of the merits of Christ.

Secondly, The willingness of his heart to impute them for Life to the great, if coming, sinners.

First, This shews us the greatness of the Merits of Christ; for it must not be supposed, that his words are bigger than his worthyness. He is Strong to p. 112execute his word; he can Do, as well as Speak. He can do exceeding abundantly more than we ask or think, even to the uttermost, and out side of his word, (Ephes. 3. 20.)

Now then, since he concludeth Any Coming Him: it must be concluded, that he can save to the uttermost Sin, Any coming▪ Him.

He speaketh in Righteousness, in very faithfulness, when he began to build this blessed Gospel Fabrick, the Text: It was for that, he had first sat down, and counted the cost; and for that he knew he was able to finish it. What Lord, Any him! Any him, that cometh to thee! This is a Christ worth looking after, this is a Christ worth coming to.

This then, should learn us diligently to consider the Natural force of every word of God: and to judge of Christ's ability to save; not by our sins, or by our shallow apprehensions of his Grace; but by his word, which is the true measure of Grace.

And if we do not judge thus, we shall dishonor his Grace, lose the benefit of his word, and needlesly fright our selves into many Discouragements, p. 113though coming to Jesus Christ. Him, any him that cometh, hath from this word of Christ, to feed himself with hopes of Salvation. As thou art therefore coming▪ O thou coming sinner, Judge thou, whether Christ can savethee, by the true Sense of his words? Judge, coming sinner, of the Efficacy of his Blood, of the perfection of his Righteousness, and of the prevailancy of his intercession, by his word. And him, saith he, that cometh to me, I will in no wise cast out. In no wise, that is, for no Sin: Judge therefore by his word, how able he is to save thee? It is said of Gods Sayings to the Children of Israel; There failed not ought of any good thing, which the Lord had spoken to the house of Israel; all came to pass. And again; Not one thing hath failed of, of all the good things which the▪ Lord your God, spoke concerning you all are come to pass unto you; and not one thing hath failed thereof, Josh. 21. 45. Chap. 23. 14.

Coming sinner, what promise thou findest in the word of Christ, strain it whether thou canst, so thou dost not corrupt it, and his Blood and Merits will answer all, what the word saith, or any true Consequence that is drawn p. 114there-from, that we may boldly venture upon; As here in the Text, he saith; And Him that cometh; indefinitetively; without the least intimation of the rejection of any, though never so great, if he be a coming-sinner. Take it then for granted, that thou, whoever thou art, if coming, art intended in these words: neither shall it injure Christ at all, if, as Benhadad's Servants served Ahab, thou shalt catch him at his word. Now, saith the Text, The Men did diligently observe whether any thing would come from him; to wit, any word of grace; and did hastily catch it: And it happened, that Ahab called Benhadad, his brother. The men replyed therefore, Thy brother Benhadad? catching him at his word, 1 King 20. 33. Sinner, coming sinner, serve Jesus Christ thus, and he will take it kindly at thy hands. When he in his argument called the Canaanitish woman, Dog, she catcht him at it, and said; Truth Lord, yet the Dogs eat of the Crumbs that fall from their Masters Table. I say, she catcht him thus in his words, and he took it kindly; saying, O woman, great is thy faith! be it unto thee even as thou wilt, Mat. 15. 26. Catch him, coming sinner, catch him.

p. 115Secondly, The other thing that I told you, is shewed us from these words, is this; The willingness of Christ's heart, to impute his merits for Life to the great, if coming, sinner. And him that cometh to me, I will in no wise cast out.

The awakned coming sinner, doth not so easily question the power of Christ, as his willingness to save him. Lord, if thou wilt, thou canst, said one, Mar. 1. 40. He did not put the If upon his power, but upon his will: he concluded, he could; but he was not as fully of perswasion, that he would. But we have the same ground to believe, he will, as we have to believe he can; and indeed, ground for both, is the Word of God. If he was not willing, why did he promise? why did he say, he would receive the coming sinner? Jacob took him there; Thou saidst, says he, I will surely do thee Good, Gen. 32. 12. For, from this promise he concluded, that it followed in reason, He must be willing.

The Text also gives some ground for us, to draw the same conclusion. And him that cometh to me, I Will in no wise cast out. Here is his willingness asserted, as well as his power suggested. It is worth your observation, that Abraham's p. 116Faith considered rather his power, than his willingness; that is, he drew this Conclusion, I shall have a Child, from the Power that was in God to fulfill the Promise to him: for he concluded, he was willing give him one, else he would not have promised one. He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God; being fully perswaded, that what he had promised, he was able to perform, Rom. 4. 20, 21. But was not his faith exercised, or tryed, about his willingness too? No, there was no shew of reason for that, because he had promised it; indeed, had he not promised it, he might Lawfully have doubted it; but since he had promised it, there was left no ground at all for doubting; because his willingness to give a Son, was demonstrated in his promising him a Son. These words therefore, are sufficient ground to incourage any coming sinner, that Christ is willing to his power, to receive him; and since he hath power also to do what he will, there is no ground at all left to the coming sinner, any more to doubt; but to come in full hope of acceptance, and of being received unto p. 117grace and mercy. And him that [cometh.] He saith not, And him that is Come; but, and him that Cometh; that is, and him, whose heart begins to move after me, who is leaving all for my sake; him, who is looking out, who is on his Journey to me. We must therefore distinguish betwixt coming, and being come to Jesus Christ. He that is come to him, has attained of him more sensibly, what he felt before he wanted; than he has, that but yet is coming to him.

A Man that is come to Christ, hath the advantage of him that is but coming to him; and that in seven things.

First, He that is come to Christ, is nearer to him, than he that is but coming to him; for he that is but coming to him, is yet, in some sense, at a distance from him; as it is said of the coming prodigal; And while he was yet a great way off, Luk. 15. Now, he that is nearer to him, hath the best sight of him; and so, is able to make the best Judgement of his wonderful grace & beauty, as God saith; Let them come near, then let them speak. And as the Apostle John saith; And we have seen, and do testifie, that God sent his Son to be the Saviour of the world, Isa. 41. 1. 1 Joh. 4. 14. He p. 118that is not yet come, though he is acoming, is not fit▪ not being indeed capable, to make that Judgement of the worth and glory of the Grace of Christ, as he is that is come to him, and hath seen and beheld it.

Secondly, He that is come to Christ, has the advantage of him that is but coming, in that he is eased of his burden; for he that is but coming, is not, Mat. 11. 28. He that is come, has cast his burden upon the Lord; by Faith he hath seen himself released thereof: but he that is but coming, hath it yet, as to sense, and feeling, upon his own shoulders. Come unto me, all ye that Labor, and are heavy Laden, implies, that their burden, though they are coming, is yet upon them; and so will be, till indeed they are come to him.

Thirdly, He that is come to Christ, has the advantage of him that is but coming: in this also, namely; He hath drank of the Sweet, and Soul-refreshing Water of Life; but he that is but coming, hath not: If any man thirst, let him Come unto me and drink.

Mark, he must Come to him, before he drinks; according to that of the Prophet: Ho every one that thirsteth, p. 119Come ye to the Waters. He drinketh not as he cometh, but when he is come to the Waters, Joh. 7. 37. Isa. 45. 1.

Fourthly, He that is come to Christ, hath the advantage of him, that as yet is but coming: in this also, to wit, He is not so terrified with the noise, and, as I may call it, Hue and Cry; which the Avenger of blood makes at the heels of him, that yet, is but coming to him. When the Slayer was upon his flight to the City of his refuge, he had the noise or fear of the Avenger of blood at his heels; but when he was come to the City, and was entred there-into, that noise ceased: Even so it is with him, that is but coming to Jesus Christ; he heareth many a dreadful Sound in his ears; sounds of death and damnation; which he that is come, is at present freed from. Therefore he saith; Come, and I will give you rest: And so he saith again; We that have believed, do enter into rest, as he said, &c. Now the believing there intended, is a believing on Christ; as come unto him for rest, is only found in him, by them that are Come to him.

Fifthly, He therefore that is come to Christ, is not so subject to those dejections, and castings down, by reason p. 120of the rage and assaults of the evil one; as is the man, that is but coming to Jesus Christ (tho he has Temptations too.) [And while he was yet a coming, the Devil threw him down, and Lore him, Luk. 9. 42.] For he has, though Satan still Roareth upon him, those experimental comforts, and refreshments (to wit) in his treasury, to present himself with, in times of Temptation and Conflict; which he that is but coming, has not.

Sixthly, He that is come to Christ, has the advantage of him that is but coming to him: in this also, to wit, He hath upon him the Wedding Garment, &c. But he that is coming, has not. The Prodigal, when coming home to his Father, was cloathed with nothing but Rags, and was tormented with an empty belly: but when he was come, the best Robe is brought out; also, the Gold Ring, and the shooes; yea, they are put upon him, to his great rejoycing. The fatted Calf was killed for him; the musick was struck up, to make him merry: and thus also the Father himself Sang of him; This my Son was dead, and is alive again; was lost, and is found, Luk. 15. 18, 19, 20, 21, 22, 23, 24.

Seventhly, In a word, he that is come to p. 121Christ, his groans, and tears, his doubts, and fears, are turned into Songs and Praises; for that he hath now received the atonement, and the earnest of his inheritance: But he that is but yet a coming, hath not those Praises, nor Songs of deliverance with him; nor has he as yet, received the atonement, and earnest of his Inheritance, which is, the Sealing testimony of the Holy Ghost, through the sprinkling of the Blood of Christ upon his Conscience; for he is not come: Rom. 5. 11. Ephes. 1. 13. Heb. 12. 22, 23, 24.

And him that [Cometh]

There is further to be gathered from this word [Cometh,] these following particulars.

First, That Jesus Christ hath his Eye upon, and takes notice of the First Moving of the Heart of a Sinner after himself: Coming-Sinner, thou. canst not move with Desires after Christ, but he sees the Working of those Desires in thy Heart. All my Desires, said David, are before thee, and my Groanings are not hid from thee, Psal. 38. 9. This he spake, as he was coming (after he had back sliden) to the Lord Jesus Christ. 'Tis-said of the Prodigal, That while he was yet a great way off, his Father saw p. 122him, had his Eye upon him, and upon the going out of his Heart after him, Luk. 15. 20.

When Nathaniel was come to Jesus Christ, the Lord said unto them that stood before him; Behold, an Israelite indeed, in whom there is no Guile. But Nathaniel answered him, Whence knowest thou me. Jesus answered, Before that Philip called thee, when thou wast under the Fig-Tree, I saw thee. There, I suppose, Nathaniel was pouring out of his Soul to God for Mercy, or that he would give him good Understanding about the Messias to come: And Jesus saw all the Workings of his honest Heart at that time, Joh. 1. 47, 48.

Zacheus also had some secret Movings of Heart, such as they was, towards Jesus Christ; when he ran before, and climbed up the Tree to see him; and the Lord Jesus Christ had his Eye upon him: Therefore, when he was come to the Place, he looked up to him, bids him come down; For to Day (said he) I must abide at thy House: To wit, in order to the further Compleating the Work of Grace in his Soul, Luk. 19. 1, 2, 3, 4, 5, 6, 7, 8. Remember this, Coming-Sinner!

p. 123Secondly, As Jesus Christ has his Eye upon; so he hath his Heart open, to receive the Coming Sinner. This is verified by the Text: And him that cometh to Me, I will in no wise cast out. This is also discovered by his preparing of the Way, in his making of it Easie (as may be) to the Coming-Sinner; which Preparation is manifest by them Blessed Words, I will in no wise cast out: Of which, more when we come to the Place. And while he was yet a great way off, his Father saw him, and had Compassion on him; and ran, and fell on his Neck, and kissed him (Luk. 15. 20.) All these Expressions do strongly prove, that the Heart of Christ is open to receive the Comming - Sinner.

Thirdly, As Jesus Christ has his Eye upon, and his Heart open to receive; so he hath resolved already, that nothing shall alienate his Heart from receiving the Coming-Sinner. No Sins of the Coming-Sinner, nor the Length of the Time that he hath abode in them, shall by any Means prevail with Jesus Christ to reject him. Coming - Sinner, thou art coming to a loving Lord Jesus!

p. 124Fourthly, These Words therefore are dropt from his Blessed Mouth, on purpose, that the Coming Sinner might take Encouragement to continue on his Journey, until he be come indeed to Jesus Christ. It was doubtless, a great Encouragement to Blind Bartlimeus, that Jesus Christ stood still, and called him, when he was crying; Jesus, thou Son of David, have Mercy on me: Therefore, 'tis said, He cast away his Garment, Rose up, and Came to Jesus, Mark 10. 46, &c. Now, if a Call to come hath such Encouragement in it, what is a Promise of Receiving such, but an Encouragement much more? And observe it, though he had a Call to come, yet not having a Promise, his Faith was forced to work upon a meer Consequence: Saying, He calls me; and surely, since he calls me, he will grant me my Desire. Ah! but Coming-Sinner, thou hast no need to go so far about, as to draw (in this Matter) Consequences; because thou hast plain Promises: And him that cometh to me, I will in no wise cast out. Here is full, plain; yea, what Encouragement one can desire: For, suppose thou was admitted to make a Promise thy self, and p. 125Christ should attest, that he would fulfil it upon the Sinner, that cometh to him; Couldest thou make a better Promise? Couldest thou invent a more full, free, or larger Promise? A Promise, that looks at the first Moving of the Heart after Jesus Christ! A Promise, that declares, yea, that ingageth Christ Jesus to open his Heart, to receive the Coming-Sinner: Yea, further; A Promise, that Demonstrateth that the Lord Jesus is resolved freely to receive, & will in no wise cast out, nor means to reject the Soul of the Coming sinner. For all this lieth fully in this Promise, and doth naturally flow there-from. Here thou needest not make use of far-fetcht Consequences, nor strain thy Wits, to force encouraging Arguments from the Text. Comming-Sinner, the Words are plain; And him that cometh to Me, I will in no wise cast out.

And Him that [Cometh.]

There are two Sorts of sinners that are coming to Jesus Christ.

First, Him that hath never, while of late, at all, began to come.

p. 126Secondly, Him that came formerly, and after that went back; but hath since bethought himself, and is now coming again.

Both these sorts of sinners are intended by the Him in the Text, as is evident; because, Both are now the coming Sinners.

And Him that cometh, &c.

For the first of these; the sinner that hath never, while of late, began to come, his way is more easie: I do not say, more plain, and open, to come to Christ, than is the other, (those last not having the Clog of a guilty Conscience, for the sin of Back-sliding hanging at their Heels.) But all the incouragement of the Gospel, (with what invitations are therein contained) to coming sinners, are as free, and as open to the one as to the other; so that they may with the same freedom and liberty, as from the word, both alike claim interest in the promise. All things are ready: All things, for the coming back-sliders, as well as for the others: Come to the Wedding: And let him that is a thirst, come, Mat. 22. 1, 2, 3, 4. Revel. 22. 17.

p. 127But having spoken to the first of these already, I shall here pass it by; and shall speak a word or two to him that is coming, after back-sliding, to Jesus Christ for life.

Thy way, O thou sinner of a double dye, thy way is open to come to Jesus Christ: I mean, thee whose heart, after long back-sliding, doth think of turning to him again. Thy way, I say, is open to him, as is the way of the other sorts of Comers; as appears by what follows.

First, Because the Text makes no Exception against thee; it doth not say, And any him; But, a back-slider; any him, But him: The Text doth not thus object, but indifinitively openeth wide its Golden Arms, to every coming soul, without the least Exception. Therefore thou maist come.

Secondly, Nay, the Text is so far from excepting against thy coming, that it strongly suggesteth, that thou art one of the souls intended, O thou coming back-slider: Else, what need that Clause. have been so inserted, I will in no wise cast out: No, as who should say, though those that come now, are such as have formerly back-sliden. I will in p. 128No wise cast a way the Fornicator, the Covetous, the Railer, the Drunkard, or other common Sinners; nor yet the Back-slider neither.

Thirdly, That the Back-slider is intended, is evident,

First, For that he is sent to By Name: Go, tell his Disciples, and Peter, Mark 16. 7. But Peter was a Godly Man: True; but he was also a Back-slider: yea, a desperate Back-slider. He had Denyed his Master once, twice, thrice; Cursing and Swearing, that he knew him not. If this was not Back-sliding; if this was not an High and Eminent Back-sliding; yea, a higher Back-sliding than thou art capable of, I have thought amiss.

Again, When David had back-sliden, and had committed Adultery and Murder in his Back-sliding, he must be sent to by Name. And, saith the Text, the Lord sent Nathan to David. And he sent him to tell him, after he had brought him to unfeigned Acknowledgment of his Fact; The Lord hath also put away, or forgiven Thy Sin, 2 Sam. 12. 1.

This Man also was far gone; He took a Man's Wife, and Kill'd her Husband; and endeavoured to cover all p. 129with wicked dissimulation he did this, I say, after God had exalted him, and shewed him great favor, wherefore his Transgression was greatned also by the Prophet with mighty aggravations: yet, he was accepted, and that with gladness, at the first step he took in this returning to Christ; for the first step of the back-sliders return, is to say sensibly, and unfeignedly, I have sinned: But he had no sooner said this, but a pardon was produced, yea thrust into his bosom. And Nathan said unto David, the Lord hath also put away Thy sin.

Secondly, As the person of the back-slider is mentioned by Name, so also is his Sin, that if possible thy Objections against thy returning to Christ, may be taken out of thy way. I say it is mentioned, and mixed as mentioned with words of grace and favor. I will heal their backsliding, and love them freely, (Hos. 14, 4.). What sayest thou now back-slider!

Thirdly, Nay further, thou art not only mentioned by name, and thy sin by the nature of it, but thou thy self who art a returning back - slider, put

p. 130First, Among Gods Israel. Return O back-sliding Israel, saith the Lord, and I will not cause mine anger to fall upon you: For I am mercifull, saith the Lord, and will not keep anger for ever, Jer. 3. 12.

Secondly, Thou art put among his Children, among his Children to whom he is married. Turn O back-sliding Children, for I am married unto you, vers. 14.

Thirdly, Yea after all this, as if his heart was so full of Grace for them, that he was pressed untill he had uttered it before them, he adds, Return ye back-sliding Children, and I will heal your back-slidings.

Fourthly, Nay further, the Lord hath considered, that the shame of thy sin hath stopped thy mouth, and made thee almost a prayer-less man; and therefore he saith unto thee, Take with you words, and turn unto the Lord, and say unto him, take away all iniquity and receive us graciously: See his grace! that himself should put words of incouragement into the heart of a back-slider: As he saith in another place, I taught Ephraim to go, taking him by the Arms. This is teaching him to go indeed, to put words into his mouth, to hold him p. 131up by the Arms, by the Chin, as we say, Hos. 14. 1, 2, 3, 4. Chap. 11. 3.

From what hath been said I conclude, even as I said before, that the Him in the Text, And him that cometh, includeth both these sorts of Sinners, and therefore both should freely come.

Question, But where doth Jesus Christ, in all the words of the New - Testament, Expresly speak to a returning back-slider with words of Grace and Peace? For what you have urged as yet, from the New Testament, is nothing but Consequences drawn from this Text. Indeed it is a full Text for carnal ignorant sinners that come, but to me who am a back-slider it yeeldeth but little relief.

Answ. First, How! but little incouragement from the Text, when it saith, I will in no wise cast out? What more could have been said? what is here omitted that might have been inserted, to make the promise more full and free? Nay, take all the promises in the Bible, all the freest promises, with all the variety of expressions of what nature or extent soever, and they can but amount to the expressions of this very promise; I will in no wise cast out: I will for nothing, by no means, upon no account, however p. 132they have sinned, however they have back-sliden, however they have provoked, cast out the coming sinner. But,

Secondly, Thou sayst, where doth Jesus Christ in all the words of the New-Testament, speak to a returning backslider with words of Grace and Peace? that is, under the name of a backslider.

Answ. Where there is such plenty of examples in receiving back-sliders, there is the less need of Express words to that intent; one promise, as the Text is, with those Examples that are annexed, are instead of many promises. And besides, I reckon that the Act of receiving, is of as much, if not of more incouragement, than is a bare promise to receive; for receiving is as promise, and the fulfilling of it too: So that in the Old Testament thou hast the promise, and in the New, the fulfilling of it: and that in divers examples.

1 In Peter. Peter denyed his Master, once, twice, thrice, and that with open oath; yet Christ receives him again without any the least hesitation or stick. Yea he slips, stumbles, falls again, in down right Dissimulation, and that to p. 133the hurt and fall of many others; but neither of this doth Christ make a bar to his Salvation, but receives him again at his return, as if he knew nothing of the fault, Gal. 2.

Secondly, The rest of the disciples, even all of them, backslide and leave the Lord Jesus in his greatest straights: Then all the Disciples forsook him and fled, they returned, (as he had fore-told) every one to his own, and left him alone; but this also, he passes over as a very light matter; not that it was so indeed, in it self, but the abundance of grace that was in him did lightly role it away; for after his Resurrection, when at first he appeared unto them, he gives them not the least check for their perfidious dealing with them, but salutes them with words of Grace, saying; All hail, be not afraid, Peace be to you; All Power in Heaven and Earth is given unto me. True, he rebuked them for their unbelief, for the which thou also deservest the same; for, 'tis unbelief that alone puts Christ and his benefits from us, Mat. 26. 56. Joh. 16. 32. Mat. 28. 9, 10, 18. Luk. 24. 36. Mar. 16. 14.

Thirdly, The man that after a large profession, lay with his Fathers Wife, p. 134committed a high Transgression, even such an one, that at that day was not heard of, no, not among the Gentiles. Wherefore this was a desperate. backsliding; yet at his return, he was received, and accepted again to Mercy, 1 Cor. 5. 1, 2. 2 Cor. 2. 6, 7, 8.

Fourthly, The Thief that stole, was bid to steal no more; not at all doubting but that Christ was ready to forgive him this Act of backsliding, Ephes. 4. 28.

Now all these are Examples, particular instances of Christs readiness to receive the Backsliders to Mercy; and observe it, examples and proofs that he hath done so, are to our unbelieving hearts, stronger incouragements, than bare Promises, that so he will do. But again, the Lord Jesus hath added to those for the incouragement of returning Backsliders, to come to him,

First, A Call to come, and he will receive them, Revel. 2. 1, 2, 3, 4, 5, 14, 15, 16, 20, 21, 22. Chap. 3. 1, 2, 3, 15, 16, 17, 18, 19, 20, 21, 22. Wherefore, New Testament Backsliders have incouragement to come.

Secondly, A Declaration of readiness to receive them that Come, as here in the Text, and in many other places is plain: p. 135Therefore, Set thee up these Marks, make thee these high heaps (of the golden Grace of the Gospel,) set thine heart towards the high-way, even the way that thou wentest (when thou didst backslide) turn again, O Virgin of Israel; turn again to these thy Cities, Jer. 31. 21.

And him that [Cometh.] He saith not, And him that talketh, that professeth, that maketh a shew, a noise, or the like, but him that Cometh. Christ will take leave to judge, who, among the many that make a Noise, they be that indeed are coming to him. It is not him that saith he comes, nor him of whom others affirm that he comes; but him that Christ himself shall say doth Come; that is concern'd in this Text. When the Woman that had the bloody Issue came to him for Cure, there were others as well as she, that made a great bussle about him, that touched, yea thronged him; Ah, but Christ could distinguish this woman from them all. And he looked round about upon them all, to see her that had done this thing, Mar. 25. 26, 27, 28, 29, 30, 31, 32. He was not concerned with the thronging, or touchings of the rest; for theirs were but accidental, or, at best, void of that which made her p. 136touch acceptable. Wherefore Christ must be Judg who they be that in Truth are coming to him; Every mans way is right in his own Eyes, but the Lord weigheth the Spirits: It standeth therefore every one in hand to be certain of their coming to Jesus Christ; for as thy coming is, so shall thy Salvation be: If thou comest indeed, thy Salvation shall be indeed; but if thou comest but in outward appearance, so shall thy Salvation be: But of coming see before, as also afterwards in the Use and Application.

And him that cometh [to me.]

These words [to me,] are also well to be heeded; for by them, as he secureth those that come to him, so also he shews himself unconcerned with those that in their coming rest short, or turn aside to others; For you must know, that every one that comes, comes not to Jesus Christ; some that come, came to Moses, and to his Law, and then take up for Life; with these Christ is not concerned; with these this Promise hath not to do. Christ is become of none effect unto you, whosoever of you are justified by the Law, ye are falen from p. 137grace, Gal. 5. 3, 4. Again, some that came, come no farther than to Gospel Ordinances, and there stay, they come not through them to Christ; with these neither is he concerned; nor will their Lord, Lord, avail them any thing in the great and dismal day. A man may come too, and also go from the place and Ordinances of Worship, and yet not be remembred by Christ. So I saw the wicked buried, said Solomon, who had come and gone from the place of the Holy, and they were forgotten in the City; when they had so done, this is also Vanity, Eccles. 8. 10.

[To me.] These words therefore, are by Jesus Christ very warily put in, and serve for caution, and incouragement: for caution, lest we take up, in our coming, any where short of Christ; and for incouragement to those that shall in their coming, come past all, till they come to Jesus Christ; And him that cometh to me, I will in no wise cast out.

Reader, If thou lovest thy Soul, take this Caution kindly at the hands of Jesus Christ. Thou seest thy Sickness, thy Wound, thy necessity of Salvation; well, go not to King Jareb, for he cannot Heal thee, nor Cure thee of thy p. 138Wound (Hos. 5. 13.) Take the Caution, I say, lest Christ, insteed of being a Saviour to thee, becomes a Lion, a young Lion to tare thee, and go away, vers. 14.

There is a coming, but not to the most High; there is a coming, but not with the whole Heart, but as it were feignedly; therefore take the Caution kindly, Jer. 3. 10. Hos. 7. 16.

And him that cometh [To me.] Christ, as a Saviour, will stand alone, because his own Arm above hath brought Salvation unto him; He will not be joyned with Moses, nor suffer John Baptist to be tabernacled by him: I say, they must vanish, for Christ will stand alone, (Luk 9. 28, 36.) yea, God the Father will have it so; therefore, they must be parted from him, and a Voice from Heaven must come to bid the Disciples hear, only the beloved Son. Christ will not suffer any Law, Ordinance, Statute, or Judgement, to be partners with him in the salvation of the Sinner. Nay, he saith not, And him that cometh to my Word; but, And him that cometh to me. The words of Christ, even his most blessed and free Promises, such as this in the Text, are not the Saviour of the World; p. 139for that is Christ himself; Christ himself only. The Promises therefore, are but to incourage the coming sinner to come to Jesus Christ, and not to rest in them short of Salvation by him.

And him that cometh [To me.] The man therefore that comes aright, casts all things behind his back; and looketh at, nor hath his expectation from ought but the Son of God alone, as David said; My Soul, wait thou only upon God, for my expectation is from him: He only is my Rock, and my Salvation; he is my Defence, I shall not be moved, Psal. 62. 5. His Eye is to Christ, his Heart is to Christ, and his expectation is from him, from him only.

Therefore, the man that comes to Christ, is one that hath had deep Considerations of his own sins, slighting thoughts of his own Righteousness, and high thoughts of the Blood and Righteousness of Jesus Christ; yea he sees, as I have said, more vertue in the Blood of Christ to save him, than there is in all his sins to damn him. He therefore setteth Christ before his Eyes, there is nothing in Heaven or Earth, he knows, that can save his Soul, and p. 140secure him from the Wrath of God, but Christ; that is, nothing but his personal Righteousness, and Blood.

And him that cometh to me, I will [in no wise] cast out. In no wise: By these words there is somthing expressed, and somthing implyed. That which is expressed, is Christ Jesus his unchangable Resolution to Save the Coming sinner; I will in no wise reject him, or deny him the benefit of my Death and Righteousness. This word therefore is like that which he speaks of the everlasting damnation of the sinner in Hell-fire, He shall by no means depart thence; that is, never, never, never come out again; no, not to all Eternity, Mat. 5. 25. chap. 25. 46. So that, as he that is condemned into Hellfire, hath no ground of hope for his deliverance thence; so him that cometh to Christ, hath no ground to fear he shall ever be cast in thither.

Thus saith the Lord, If Heaven above can be measured, or the Foundation of the Earth searched out beneath, I will also cast away all the seed of Israel, for all that they have done, saith the Lord, Jer. 31. 37.

Thus saith the Lord, if my Covenant p. 141be not with Day and Night, and if I have not appointed the Ordinances of Heaven, and Earth, then will I cast away the Seed of Jacob. But Heaven can not be measured, not the Foundations of the Earth searched out beneath; his Covenant is also with day and night, and he hath appointed the Ordinances of Heaven; therefore he will not cast away the Seed of Jacob, who are the coming ones; but will certainly save them from the dreadful Wrath to come, Jer. 33. 25, 26. chap. 50. 4, 5. By this therefore it is manifest, that it is not the greatness of sin, nor thy long continuance in it, no, nor yet thy back-sliding, nor the pollution of thy Nature, that can put a bar in against, or be an hinderance of the Salvation of the coming sinner. For, if indeed this could be, then would this solemn and absolute Determination of the Lord Jesus, of its self fall to the ground, and be made of none effect: But his Counsel shall stand, and he will do all his pleasure. That is, his pleasure in this; for this promise, this irreversible conclusion, ariseth of his Pleasure; and he will stand to it, and will fulfil it, because it is his pleasure.

p. 142Suppose that one man had the sins, or as many sins as an hundred, and another should have an hundred times as many as he; yet if they come, this word, I will in no wise cast out, secures them both alike.

Suppose a man hath a desire to be saved, and for that purpose is coming in truth to Jesus Christ, but he by his debauched Life, has damned many in hell: why, the dore of hope is by these words set as open for him, as it is for him that hath not the thousandth part of his Transgressions. And him that cometh to me, I will in no wise cast out.

Suppose a man is coming to Christ to be Saved, and hath nothing but sin, and an ill-spent life to bring with him; Why, let him come, and welcome to Jesus Christ, And he will in no wise cast him out, Luk. 7. 41. Is not this Love that passeth knowledg? is not this Love the wonderment of Angels? and is not this Love worthy of all acceptation at the hands and hearts of coming sinners?

Secondly, That which is implyed in the words, is

First, The coming Souls hath those that continually lie at Jesus Christ, to cast them

p. 143Secondly, The coming Souls are afraid, that these will prevail with Christ to cast them off.

For these words are spoken to satisfie us, and to stay up our Spirits against these two dangers: I will in no wise cast out.

First, For the First, Coming Souls have those that continually lye at Jesus Christ to cast them off.

And there are three things, that thus bend themselves against the coming sinner.

First, There is the Devil, that Accuser of the brethren, that accuses them before God, day and night, Revel. 12. 10. This Prince of Darkness is unwearied in this work; he doth it, as you see day and night, that is, without ceasing: He continually puts in his Caveats against thee, if so be he may prevail. How did he ply it against that good man Job, if possible he might have obtained his destruction in Hell fire? He objected against him, that he served not God for nought, and tempted God to put forth his Hand against him; urging, that if he did it, he would Curse him to his face; and all this, as God witnesseth, He did without a Cause, p. 144Job 1. 9, 10, 11. chap. 2. 4. 5. How did he ply it with Christ against Joshua the high Priest? And he shewed me Joshua, said the Prophet, the high Priest, standing before the Angel of the Lord, and Satan standing at his right hand to resist him, Zech. 3. To resist him; that is, to prevail with the Lord Jesus Christ to resist him: Objecting, the uncleanness and unlawful Marriage of his Sons with the Gentiles; for that was the Crime that Satan laid against them, Ezra 10. 18. Yea, and for ought I know, Joshua was also guilty of the fact; but if not of that, of Crimes no whit inferior; for he was Cloathed with filthy Garments, as he stood before the Angel: neither had he one word to say in vindication of himself, against all that this wicked one had to lay against him: But notwithstanding that, he came off well; but he might for it, thank a good Lord Jesus, because he did not resist him; but contrariwise took up his cause, pleaded against the Devil, excused his infirmity, and put justifying Robes upon him before his Adversaries Face.

And the Lord said unto Satan, The Lord Rebuke thee, O Satan, even the p. 145Lord that hath chosen Jerusalem Rebuke thee. Is not this a Brand pluckt out of the Fire. And he answered and spake to those that stood before him, saying, Take away the filthy Garments from him; and to him he said, Behold, I have caused thine iniquities to pass from thee, and will Cloath thee with chang of Raiment.

Again, how did Satan ply it against Peter, when he desired to have him that he might sift him as Wheat; that is, if possible, sever all Grace from his heart, and leave him nothing but flesh and filth, to the end he might make the Lord Jesus loath and abhor him; Simon, Simon, said Christ, Satan hath desired to have you, that he might sift you as Wheat. But did he prevail against him? No, But I have prayed for thee, that thy Faith fail not. As who should say, Simon, Satan hath desired me that I would give thee up to him, and not only thee, but all the rest of thy Brethren (for that the word you, imports); but I will not leave thee in his hand, I have prayed for thee, thy saith shall not sail: I will secure thee to the Heavenly Inheritance, Luk. 22. 30, 31, 32.

p. 146Secondly, As Satan, so every sin, of the coming-sinner, comes in with a Voice against him, if perhaps they may prevail with Christ to cast off the Soul. When Israel was coming out of Egypt to Canaan, how many times had their sins thrown them out of the mercy of God, had not Moses as a Type of Christ, stood in the breach to turn away his VVrath from them, Psal. 106. 23. our Iniquities testify against us, and would certainly prevail against us, to our utter rejection and Damnation, had we not an Advocate with the Father Jesus Christ the Righteous, 1 Joh. 2. 1, 2.

The sins of the old World cryed them down to Hell, the sins of Sodom fetched upon them Fire from Heaven, which devoured them; the sins of the Egyptians cryed them down to Hell, because they came not to Jesus Christ for Life. Coming-sinner, thy sins are no whit less than any; Nay, perhaps, they are as big as all theirs: VVhy is it then that thou livest when they are dead, and that thou hast a promise of Pardon when they had not? Why thou art coming to Jesus Christ, and therefore sin shall not be thy ruin.

p. 147Thirdly, As Satan, and Sin; so the Law of Moses, as it is a Perfect Holy Law, hath a Voice against thee before the Face of God: There is one that accuseth you▪ even Moses's Law, Jo. 5. Yea, it accuseth all Men of Transgression, that have sinned against it; for as long as Sin is Sin, there will be a Law to accuse for Sin: But this Accusation shall not prevail against the Coming-Sinner; because 'tis Christ that dyed, and that ever lives, to make Intercession for them that Come to God by him, Rom. 8. Heb. 7. 25.

These things, I say, do accuse us before Christ Jesus; yea, and also to our own Faces, if perhaps they might prevail against us. But these words, I will in no wise cast out, secureth the Coming-Sinner from them all.

The Coming-Sinner is not saved because there is none comes in against him; but because the Lord Jesus will not hear their Accusations; will not cast out the Coming-Sinner.

When Shimei came down to meet King David, and to ask for Pardon for his Rebellion; up starts Abishai, and puts in his Caveat, saying; Shall not Shimei dye for this? This is the Case of him that p. 148comes to Christ; He hath this Abishai, and that Abishai, that presently steps in against him, saying; Shall not this Rebel's Sins destroy him in Hell? Read further; But David answered; What have I to do with you, ye Sons of Zeruiah, that you should this day be Adversaries to me? Shall there any Man be put to Death this Day in Israel? for do not I know, that I am King this Day over Israel? 2 Sam. 19. 16, 17, 18, 19, 20, 21, 22.

This is Christ's Answer by the Text, to all that accuse the Coming-Shimeis; What have I to do with you, that accuse the Coming-Sinners to me? I count you Adversaries, that are against my shewing Mercy to them. Do not I know, that I am Exalted this Day to be King of Righteousness, and King of Peace. I will in no wise cast them out.

Secondly, But again; These Words do closely imply, that the Coming-Souls are afraid, that these Accusers will prevail against them; as is evident, because the Text is spoken for their Relief and Succour: For that need not be, if they that are coming, were not subject to fear, and despond upon this account. Alas! there is Guilt, and the Curse lies upon the Conscience of the Coming-Sinner!

p. 149Besides, He is Conscious to himself, what a Villain, what a Wretch he hath been against God, and Christ. Also, he now knows, by woful Experience, how he hath been at Satan's Beck, and at the Motion of every Lust. He hath now also, new Thoughts of the Holyness, and Justice of God: Also, he feels, that he cannot forbear sinning against him; For the Motions of Sin, which are by the Law, do work in his Members, to bring forth Fruit unto Death, (Rom. 7.) But none of this needs be, since we have so Good, so Tender-hearted, and so Faithful a Jesus to come to; who will rather overthrow Heaven and Earth, than suffer a little of this Text to fail: And him that comes unto me, I will in no wise cast out.

Now, We have yet to enquire into, two things that lie in the Words, to which there hath yet been nothing said: As,

1. What it is to cast out.

2. How it appears, that Christ hath Power to Save, or to Cast out.

For the First of these, What it is to Cast out; to this I will speak,

p. 1501. Generally.

2. More Particularly.

More Generally;

First, To cast out, Is to Slight, and Despise, and Contemn; as it is said of Saul's Shield, It was vilely cast away; that is; Slighted and Contemned. Thus it is with the Sinners, that come not to Jesus Christ; He Slights, Despises, and Contemns them; that is, Casts them away, 2 Sam. 1. 2.

Secondly, Things cast away, are reputed as Menstruous Cloaths, and as the Dirt of the Street, Isa. 3. 22. Psal. 18. 42. Matth. 5. 13. Chap. 15. 17. And thus it shall be with the Men, that come not to Jesus Christ; they shall be counted as Menstruous, and as the Dirt in the Streets.

Thirdly, To be cast out, or off; it is, To be abhorred, not to be pityed; but to be put to perpetual Shame, Psal. 44. 9. Psal. 89. 38. Amos 1. 11.

But more particularly, To come to the Text: The Casting-out here mentioned, is not limited to this, or the other Evil: Therefore, it must be extended to the most extream and utmost Misery; Or thus:

p. 151He that cometh to Christ, shall not want any thing, that may make him Gospelly Happy in this World, or that which is to come: Nor shall he want any thing, that cometh not, that may make him Spiritually and Eternally Miserable!

But further: As it is to be Generally taken, so it respecteth Things that are now; and also, Things that shall be hereafter.