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

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

p. 151For the Things that are now; they are either,

1. More General;

2. Or more Particular.

First, More General, thus▪

It is To be cast out of the Presence and Favour of God.

Thus was Cain cast out: Thou hast driven (or cast) me out this Day from thy Presence; and from thy Face (that is, from thy Favour) shall I be hid. A dreadful Complaint! but the Effect of a more dreadful Judgement! Gen. 4. 13, 14. Jer. 23. 39. I Chron. 28. 9.

Secondly, To be cast out, is to be cast out of God's Sight: God will look after them no more, care for them no more; nor will he watch over them any more for Good, (2 King. 17. 20. p. 152Jer. 7. 15.) Now, they that are so, are left like Blind Men, to wander, and fall into the Pit of Hell: This therefore, is also a sad Judgement! Therefore, here is the Mercy of him that Cometh to Christ; He shall not be left to wander at Uncertainties: The Lord Jesus Christ will keep him, as a Shepheard doth his Sheep, Psal. 23. Him that cometh to me, I will in no wise cast out.

Thirdly, To be cast out, Is to be denyed a Place in God's House; and to be left as Fugitives and Vagabonds, to pass a little time away in this Miserable Life; and after that, to go down to the Dead, Gal. 4. 30. Gen. 4. 13, 14. Chap. 21. 10. Therefore, here is the Benefit of him that Cometh to Christ; He shall not be denyed a Place in God's House: They shall not be left, like Vagabonds in the World. Him that cometh to me, I will in no wise cast out; See Prov. 14. 26. Isa. 56. 3, 4, 5. Ephes. 2. 19, 20, 21, 22. 1 Cor. 3. 21, 22, 23.

Fourthly, In a word; To be cast out, Is to be Rejected, as are the Fallen Angels: For, their Eternal Damnation began at their being cast down from p. 153Heaven to Hell. So then, Not to be cast out, Is to have a Place, a House, and Habitation there; and to have a Share in the Priviledges of Elect Angels.

These Words therefore, I will not cast out, will prove great Words one Day, to them that come to Jesus Christ, 2 Pet. 2. 4. Joh. 12. 31. Revel. 12. Luk. 20. 35.

Secondly, and more Particularly.

First, Christ hath Everlasting Life for him that cometh to him, and he shall never Perish; For he will in no wise cast him out: But for the rest, they are Rejected, Cast out; and must be Damned, Joh. 10. 27, 28.

Secondly, Christ hath Everlasting Righteousness, to cloath them with, that come to him; and they shall be covered with it, as with a Garment: But the rest shall be found in the Filthy Rags of their own stinking Polutions, and shall be wrapt up in them, as in a Winding-sheet; and so bear their Shame before the Lord, and also, before the Angels, Dan. 9. 24. Isa. 57. 2. Revel. 3. 4, 18. Chap. 15. 16.

p. 154Thirdly, Christ hath pretious Blood, that like an open Fountain, stands free for him to wash in, that comes to him for Life; And he will in no wise cast him out: But they that come not to him, are Rejected from a Share therein, and are left to ireful Vengeance for their Sins, Zech. 13. 1. 1 Pet. 1. 18, 19. Job. 13. 8. Chap 3. 36.

Fourthly, Christ hath precious Promises; and they shall have a Share in them, that come to him for Life: For he will in no wise cast them out. But they that come not, can have no Share in them; because they are True only in him: For in Him, and only in Him, all the Promises are Yea, and Amen. Wherefore, they that come not to him, are no whit the better for them, Psal. 50. 16. 2 Cor. 1. 20, 21.

Fifthly, Christ hath all Fulness of Grace in himself, for them that come to him for Life; And he will in no wise cast them out: But those that come not to him, are left in their Graceless State; and as Christ leaves them, Death, Hell, and Judgement finds them. He that findeth me (saith Christ) findeth Life, and shall obtain Favour of the Lord; but he that sins against me, wrongeth his own Soul: p. 155All that hate Me, love Death▪ Prov. 8. 33, 34, 35, 36.

Sixthly, Christ is an Intercessor; and ever liveth to make Intercession for them, that come to God by him: But their Sorrows shall be multiplyed, that hasten after another (or other) Gods, (their Sins and Lusts;) Their Drink-Offerings will he not offer, nor take up their Names into his Lips, Psal. 16. 4. Heb. 7. 25.

Seventhly, Christ hath wonderful Love, Bowels, and Compassions, for those that come to him! For, He will in no wise cast them out. But the rest will find him a Lyon Rampant; he will, one Day, tear them all to peices. Now, Consider this (saith he) ye that forget God; lest I tare you in peices, and there be none to deliver you, Psal. 50. 22.

Eighthly, Christ is He, by, and for whose sake, those that come to him, have their Persons and Performances accepted of the Father; And he will in no wise cast them out: But the rest must flye to the Rocks and Mountains, for Shelter, but all in vain, to hide them from his Face, and Wrath, Revel. 6. 15, 16, 17.

p. 156But again; These Words [Cast out] have a special Look to what will be hereafter; even at the Day of Judgement: For then, and not till then, will be the great Anathema, and Casting out, made manifest, even manifest by Execution. Therefore, here to speak to this, and that under these two Heads; As,

1. Of the Casting out it self.

2. Of the Place into which they shall be cast, that shall then be cast out.

First, The Casting out it self, standeth in two Things;

1. In a Preparitory Work.

2. In the manner of Executing the Act.

The Preparitory Work standeth in these three Things:

First, It standeth in their Separation, that have not come to him, from them that have, at that Day: Or thus; At the Day of the great Casting out, those that have not (now) come to him, shall be separated from them that have; for them that have, He will not cast out. When the Son of Man shall come in his Glory, and all the Holy Angels with him, then he shall sit upon the Throne of his Glory; and before him shall be gathered p. 157all Nations; and he shall separate them one from another, as a Shepheard divideth the Sheep from the Goats, Matth. 25. 31, 32.

This dreadful Separation, therefore, shall then be made, betwixt them that (now) come to Christ, and them that come not: And good Reason; for since they would not with us come to him, now they have time; Why should they stand with us, when Judgement is come?

Secondly, They shall be placed before him according to their condition; they that have come to him, in great Dignity, even at his right hand, For he will in no wise cast them out: but the rest shall be set at his left hand, the place of disgrace and shame; for they did not come to him for Life.

Distinguished also shall they be, by fit terms: Those that came to him, he calleth Sheep, but the rest are Frowish Goats. And he shall separate them one from another, as the Shepherd divideth the Sheep from the Goats; and the Sheep will he set on the right hand (next Heaven. Gate, for they came to him); but the Goats on his left, to go from him p. 158into Hell, because they are not of his Sheep.

Thirdly, Then will Christ proceed to conviction of those that came not unto him, and will say, I was a stranger, and ye took me not in, or did not come unto me. Their excuse of themselves, he will slight as dirt, and proceed to their final Judgment. Now when these wretched rejectors of Christ shall thus be set before him in their sins, and convicted, this is the preparitory work upon which follows the manner of Executing the Act which will be done.

First, In the presence of the Holy Angels.

Second. In the presence of all them that in their life-time came to him, by saying unto them. Depart from me ye Cursed into everlasting Fire prepared for the Devil and his Angels; with this Reason annexed to it; For you were cruel to me and mine, particularly discovered in these words; For I was an hungred, and ye gave me no meat; thirsty, and ye gave me no drink; I was a Stranger, and ye took me not in; Naked, and ye Clothed me not; Sick, and p. 159in Prison, and ye visited me not, Mat. 25. 41, 42, 43.

Lastly, Now it remains, that we speak of the place into which these shall be cast, which in the general you have heard already, to wit, the Fire prepared for the Devil and his Angels: but in particular, it is thus described.

First, It is called Tophet: For Tophet is ordained of Old, yea, for the King (the Lucifer) It is prepared, he hath made it deep and large, the pile thereof i… Fire and much Wood, and the Breath of the Lord like a stream of Brimstone doth kindle it, Isa. 30. 32.

Secondly, It is called Hell, It is better for thee to enter into Life halt, or lame, than having two feet to be cast into Hell, Mar. 9. 45.

Thirdly, It is called the Wine-press of the Wrath of God. And the Angel thrust in his Sickle into the Earth, and gathered the Vine of the Earth (that is them that did not come to Christ) and cast them into the great Wine press of the Wrath of God, Rev. 14. 19.

Fourthly, It is called a Lake of Fire. And whosoever was not found written p. 160in the Book of Life, was cast into the Lake of Fire, Rev. 20. 15.

Fifthly, It is called a Pitt. Thou hast said in thy Heart, I will Ascend into Heaven, I will Exalt my Throne above the Stars of God, I will sit also upon the Mount of the Congregation, in the sides of the North—Yet thou shalt be brought down to Hell, to the sides of the Pitt, Jsa. 14. 13, 14, 15.

Sixthly, It is called a bottomless Pit, out of which the smoak and the Locust came, and into which the great Dragon was cast; and it is called Bottomless; to shew the endlesness of the fall that they will have into it, that come not, in the acceptable time to Jesus Christ; Rev. 9. 1, 2. chap. 20 3.

Seventhly, It is called Outer Darkness: Bind him hand and foot, and cast him into outer Darkness; and cast ye the unprofitable Servant into outer Darkness, there shall be Weeping, and Nashing of Teeth, Mat. 22. 13. chap. 25. 30.

Eighthly, It is called a Furnace of Fire. As therefore the Tares are gathered and burned in the Fire, so shall it be in the end of this World: the Son of Man shall send forth his Angels, and they shall gather out of his Kingdom, all things that Offend, p. 157and them that do Iniquity; and shall cast them into a Furnace of Fire, there shall be Wailing and Gnashing of Teeth: And again, So shall it be in the end of the World, the Angels shall come forth, and sever the wicked from among the just, and shall cast them into a Furnace of Fire; there shall be wailing and gnashing of Teeth, Matt. 13. 41, 42, 43, 48, 49, 50.

Lastly, It may not be amiss, if in the conclusion of this, I shew in few words, to what the things that torment them in this state, are compared. Indeed some of them have bin occasionally mentioned already; as that they are compared,

1. To wood that burneth.

2. To Fire.

3. To Fire and Brimstone: But

4. It is compared to a Worm, a gnawing Worm, a never dying gnawing Worm: They are cast into Hell, where their Worm dieth not, Mar. 9. 44.

Fifthly, It is called unquenchable Fire, He will gather his Wheat into his Garner: but will burn up the Chaff with unquenchable Fire, Matt. 3. 12. Luk. 3. 17.

p. 158Sixthly, It is called everlasting destruction. The Lord Jesus shall descend from Heaven with his mighty Angels in flaming Fire, taking Vengance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ; Who shall be punished with Everlasting Destruction from the presence of the Lord, and from the Glory of his Power, 2 Thes. 1. 7, 8, 9.

Seventhly, It is called Wrath without mixture, and is given them in the Cup of his Indignation. If any man Worship the Beast, and his Image, and receive his mark in his forehead, or in his hand, the same shall drink of the Wine of the VVrath of God, which is powred out without mixture, in the Cup of his Indignation, and he shall be tormented with Fire and Brimstone in the presence of the Holy Angels, and in the presence of the Lamb, Rev. 14. 9, 10.

Eighthly, It is called the second Death, And death and hell were cast into the Lake of Fire, this is the second Death. Blessed and holy is he that hath part in the first Resurrection, on such the second Death hath no Power, Rev. 20. 14. chap. 2. v. 6.

p. 159Ninthly, It is called Eternal Damnation, But He that shall blaspheme against the Holy Ghost, hath never forgiveness, but is in danger of Eternal Damnation.

Oh These three Words!

Everlasting Punishment!

Eternal Damnation!

And for Ever and Ever!

How will they gnaw, and eat up all the expectation of the end of the misery of the Cast-away sinners. And the smoke of their Torment, ascended up for Ever, and Ever, and they have no rest Day nor Night, &c. Rev. 14. 11.

Their behaviour in Hell, is set forth but by four things as I know of.

1. By calling for Help and Relief in Vain.

2. By Weeping.

3. By Wailing.

4. By gnashing of Teeth.

And now we come to the second thing that is to be enquired into Namely,

How it appears that Christ hath Power to save, or to Cast out: For by these words, I will in no wise cast out, he declareth that he hath power to do both.

Now this enquiry admits us to search into two things.

p. 1601 How it appears that he hath power to save.

2 How it appears that he hath power to cast out.

That he hath power to save, appears by that which follows.

First, To speak only of him as he is Mediator: He was Authorized to this blessed work by his Father before the World began. Hence the Apostle saith, He hath chosen us in him, before the Foundation of the World; that is, chosen us in him to be Saved by him, as Ephesians the first makes manifest. Hence it is again, that we are said to be Blessed in him before the Foundation of the World, with all those things that effectually will produce our Salvation. Read the same Chapter, with 2 Tim. 1. 9.

Secondly, He was promised to our first Parents, that he should in the fulness of time, bruise the Serpents Head; and as Paul expounds it, redeem them that were under the law: hence since that time, he hath bin reckoned as slain for our Sins, by which means all the Fathers under the first Testament were secured from the wrath to come; hence he is called, The Lamb slain from the p. 161Foundation of the World. Rev. 13. 8. Gen. 3. 15. Gal. 4. 4, 5.

Thirdly, Moses gave Testimony of him by the Types and Shaddows, and Bloody Sacrifices, that he commanded from the Mouth of God, to be in use for the support of his peoples Faith, until the time of Reformation; which was the time of this Jesus his Death. Heb. 9. and 10th. Chapters.

Fourth, At the time of his Birth, it was Testified of him by the Angel, That he should Save his People from their Sins. Mat. 1. 20, 21.

Fifth, It is Testified of him in the days of his Flesh, that he had Power on Earth to forgive Sins. Mark 2. 5, 6, 7, 8, 9, 10.

Sixth, It is Testified also of him by the Apostle Peter; that God hath exalted him with his own Right Hand to be a Prince, and a Saviour, to give Repentance to Israel, and forgiveness of Sins. Acts 5. 30, 31.

Seventh, In a word, This is every where Testified of him, both in the Old Testament and in the New.

And good reason, that he should be acknowledged and trusted in, as a Saviour.

p. 1621. He came down from Heaven to be a Saviour, Joh. 6. 38, 39, 40.

2. He was Anointed, when on Earth to be a Saviour, Luk. 3. 22.

3. He did the Works of a Saviour. As First, He Fulfilled the Law, and became the End of it for Righteousness, for them that believe in him, Rom. 10. 3, 4.

Secondly, He laid down his Life as a Saviour, He gave his Life as a Saviour, He gave his Life as a Ransom for many, Mat. 20. 28. Mar. 10. 45. 1 Tim. 2. 6.

Thirdly, He hath Abolished Death, Destroyed the Devil, put away Sin, got the Keys of Hell and Death, is Ascended into Heaven; is there accepted of God, exalted of God, and bid Sit at his Right Hand as Saviour, and that because his Sacrifice for our Sins pleased God, 2 Tim. 1. 10. Heb. 2. 14, 15. Ephes. 4. 7, 8. Joh. 16. 10, 11. Acts 5. 30, 31. Heb. 10. 12, 13.

Fourthly, God hath sent out, and proclaimed him as Saviour, and tells the World that we have redemption through his Blood, that he will Justifie us if we believe in his Blood, and that he can Faithfully, and Justly do it. Yea, God doth beseech us to be reconciled to him by p. 163his Son; which could not be, if he were not Anointed by him to this very End, and also if his Works and undertakings were not accepted of him as considered a Saviour, Rom. 3. 24, 25. 2 Cor. 5. 18, 19, 20, 21.

Fifthly, God hath received already Millions of Souls into his Paradice, because they have received this Jesus for a Saviour, and is resolved to cut him off, and to cast him out of his presence, that will not take him for a Saviour, Heb. 12. 22, 23, 24, 25, 26.

I intend brevity here; therefore a word to the Second, and so conculde.

How it appears that he hath Power to cast out.

This appears also by what follows.

First, The Father (for the service … he hath done him as Saviour) … made him Lord of all, even Lord … Quick and Dead. For to this … Christ both Died, and Rose, and Revived, that he might be Lord both of the Dead and Living, Rom. 14. 9.

Secondly, The Father hath left it with him, to quicken whom he will, to wit, with saving Grace, and to cast out whom he will, for their Rebellion against Him, Joh. 5. 21.

p. 164Thirdly, The Father hath made him Judge of Quick and Dead, hath committed all Judgment unto the Son, that all Men should honour the Son, even as they honour the Father, Joh. 5. 22.

Fourthly, God will Judge the World by this Man; the day is Appointed for Judgment, and he is Appointed for Judge. He hath Appointed a day in the which he will Judge the World in Righteousness by that Man, Acts 17. 31, 32.

Therefore we must all appear before the Judgment-Seat of Christ, that every one may receive for the things done in the Body, according to what they have done. If they have closed with Him, Heaven and Salvation; if they have not, Hell and Damnation.

And for these Reasons he must be Judge.

First, Because of his Humiliation, because of his Fathers Word he humbled himself, and he became Obedient unto Death; even the Death of the Cross: Therefore God hath highly Exalted him, and given him a Name above every Name; that at the Name of Jesus, every Knee should bow; both of things in Heaven, and things on Earth, and things under the Earth; and that every Tongue should p. 165confess that Jesus Christ is Lord, to the Glory of God the Father.

This hath respect to his being Judge, and his Sitting in Judgment upon Angels and Men, Phil. 2. 7, 8, 9, 10, 11. Rom. 14. 10, 11.

Secondly, That all Men might honour the Son, even as they honour the Father. For the Father Judgeth no Man, but hath Committed all Judgment unto the Son; that all Men should honour the Son, even as they honour the Father, Joh. 5. 22, 23.

Thirdly, Because of his Righteous Judgment, this work is fit for no Creature; it is only fit for the Son of God. For he will reward every Man according to his Ways, Rev. 22.

Fourthly, Because he is the Son of Man. He hath given him authority to execute Judgment also, because he is the Son of Man, Joh. 5. 27.

Thus have I in brief passed through this Text by way of explication; my next Work is, to speak to it by way of Observation: but I shall be also as brief in that, as the Nature of the thing will admit.

All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out, Joh. 6. 37.

p. 167ANd now to come to some Observations, and a little briefly to speak to them, and then conclude the whole.

The words thus Explained, affords us many, some of which are these:

First, That God the Father, and Christ his Son, are two Distinct Persons in the God-head.

Secondly, That by them (not Excluding the Holy Ghost) is contrived, and determined, the Salvation of some of fallen Man - kind.

Thirdly, That this contrivance, resolved it self into a Covenant between these Persons in the God-head, which standeth in giving, on the Fathers part; and Receiving, on the Sons. All that the Father giveth me, &c.

Fourthly, That every one that the Father hath given to Christ (according to the mind of God in the Text) shall certainly come to him.

Fifthly, That coming to Jesus Christ, is therefore not by the will, wisdom, or power of man: but by the gift, promise, and drawing of the Father. [All that the Father giveth me, shall come.]

Sixthly, That Jesus Christ will be careful p. 168to receive, and will not in any wife reject, those that come, or are coming to him. [And him that cometh to me, I will in no wise cast out.]

There are besides these, some other Truths, implyed, in the Words: As

Seventhly, They that are coming to Jesus Christ, are oft-times heartily afraid that he will not receive them.

Eightly, Jesus Christ would not have them, that in Truth are Coming to him, once think, that he will cast them out.

These Observations, lie, all of them in the Words, and are plentifully confirmed by the Scriptures of Truth; but I shall not at this time speak to them all, but shall pass by the first, second, third, fourth, and sixth; partly because, I design brevity, and partly because they are touched upon, in the Explicatory part of the Text. I shall therefore begin with the Fifth Observation, and so make that the first in order, in the following discourse.

First, Then, Coming to Christ, is not by the will, wisdom, or power of Man, but by the gift, promise, and drawing of the Father. This Observation standeth of two parts.

First, that coming to Christ, is not p. 169by the Will, Wisdom, or Power of Man.

Secondly, But by the Gift, Promise, and Drawing of the Father. That the Text carrieth this Truth in its bosom, you will find, if you look into the Explication of the first part thereof, before; I shall therefore here follow the Method propounded.

First, That coming to Christ is not by the will, wisdom, or power of man: this is true, because the Word doth flatly deny it:

First, It denyeth it to be by the Will of man. Not of blood, nor of the Will of the flesh, nor of the Will of man. And again, It is not of him that Willeth, nor of him that Runneth. Joh. 1. 13. Rom. 9. 16.

Secondly, It denyeth it to be of the Wisdome of man, as is manifest from these considerations.

First, In … Wisdome of God it pleased him, that the World by Wisdome should not know him: Now if by their Wisdom they cannot know him, it follows, by that Wisdome, they cannot come unto him; for coming to him, is not before, but after some knowledge of him, 1 Cor. 1. 21. Acts 13. 27. Psal. 9. 10.

p. 170Secondly, The Wisdome of Man, in Gods Account, as to the Knowledge of Christ, is reckoned foolishness. Hath not God made Foolish the Wisdome of this World? and again, the Wisdome of this World is Foolishness with God. If God has made Foolish, the Wisdome of this World; and again, if the Wisdom of this World is Foolishness with Him: then verily it is not likely, that by that, a Sinner should become so Prudent, as to come to Jesus Christ: especially if you Consider,

Thirdly, That the Doctrine of a Crucified Christ, and so of Salvation by him, is the very thing, that is counted foolishness, to the Wisdom of this World; Now, if the very Doctrine of a Crucified Christ, be counted foolishness by the Wisdom of this World, it cannot be, that by that Wisdom, a man should be drawn out, in his Soul, to come to him, 1 Cor. …. 20. Chap. 2. 14. Chap. 3. 19. Chap. 1. 18, 23.

Fourthly, God counteth the Wisdom of this World, one of his greatest Enemies, therefore by that Wisdom no man can come to Jesus Christ. For it is not likely that one of Gods greatest Enemies, should draw a man to that p. 171which best of all pleaseth God, as coming to Christ doth. Now, that God counteth the Wisdom of this World, one of his greatest Enemies, is evident.

First, For that it casteth the greatest contempt upon his Sons undertakings, as afore is proved, in that it counts his Crucifixion foolishness; Though That be one of the Highest Demonstrations of Divine Wisdom, Ephes. 1. 7, 8.

Secondly, Because God hath threatned to destroy it, and bring it to naught, and cause it to perish; Which surely he would not do, was it not an Enemy; would it direct men to, and cause them to close with Jesus Christ. See Isa. 29. 14. 1 Cor. 1. 19.

Thirdly, He hath rejected it from helping in the Ministry of his Word, as a fruitless business, and a thing that comes to naught. 1 Cor. 2. 4, 6, 12, 13.

Fourthly, Because it causeth to perrish, those that seek it, and pursue it, 1 Cor. 1. 18, 19.

Fifthly, And God has proclaimed, That if any man will be wise in this World, he must be a fool in the Wisdom of this World; and that's the way p. 172to be wise in the Wisdom of God, If any man will be wise in this World, let him become a fool, that he may be wise. For the Wisdom of this World is foolishness with God, 1 Cor. 3. 18, 19, 20.

Thirdly, Coming to Christ, is not by the power of man. This is evident, partly,

First, From that which goeth before: For mans power, in the puttings forth of it, in this matter, is either stirred up by Love, or sense of Necessity: but the Wisdom of this World, neither gives man love to, or sense of a need of Jesus Christ; therefore his power lieth still, as from that.

Secondly, What power has he, that is dead, as every natural man, spiritually, is; Even dead in Trespasses and sinnes. Dead, even as dead to Gods New-Testament things; as he that is in his Grave, is Dead to the things of this World. What power hath he then, whereby to come to Jesus Christ. Joh. 5. 25. Ephes. 2. 1. Col. 2. 13.

Thirdly, God forbids the mighty man's glorying in his strength, and sayes positively, By strength shall no man prevaile: and again, Not by might, nor by power, but by my Spirit, saith the Lord, Jer. 9. p. 17323, 24. 1 Sam. 2, 9. Zech. 4, 6. 1 Cor. 1, 27, 28, 29, 30, 31.

Fourthly, Paul acknowledgeth that man, nay, converted man of himself, hath not a Sufficiency of power in himself to think a good thought; if not to do that which is least, for to think, is less than to come; then no man by his own power can come to Jesus Christ 2 Cor. 3. 5.

Fifthly, Hence we are said to be made willing to come, by the power of God; to be raised from a state of sin to a state of Grace, by the power of God; and to believe, that is, to come, through the exceeding working of his mighty power, Psal. 110. 3. Col. 2, 12. Ephes. 1. 18, 20. See also Job 40. 6—14.

But this needed not, if either man had power, or will, to come; or so much, as graciously to think of, willing to come (of themselves) to Jesus Christ.

I Should now come to the proof of the Second part of the Observation, but that is occasionally done already, in the Explicatory part of the Text; To which I referr the Reader: For I shall here only, give thee a Text or two more to the same purpose, and so come to the use and application.

p. 174First, It is Expresly said, No man can come to me, Except the Father which hath sent me, draw him. By this Text, there is not only insinuated, that in man is want of power, but also of will, to come to Jesus Christ, they must be drawn; they come not, if they be not drawn: and observe, it is not man, no nor all the Angels in Heaven, that can draw one sinner to Jesus Christ. No man cometh to me, except the Father which hath sent to me, draw him. Joh. 6. 44.

Secondly, Again, No man can come to me, except it were given him of my Father. Joh. 6. 65. It is an heavenly gift that maketh man come to Jesus Christ.

Thirdly, Again, It is written in the Prophets, they shall be all Taught of God; every one therefore that hath heard and learned of the Father, cometh to me. Joh. 6. 45.

I shall not enlarge; but shall make some use and application, and so come to the next Observation.

First, Is it so? Is coming to Jesus Christ, Not by the will, wisdom, or Power of man; but by the gift, promise, and drawing of the Father? Then they are to blame, that cry up the will, wisdom, and power of man, as things Sufficient p. 175to bring men to Christ.

There are some men, who think they may not be Contradicted, when they plead for the will, wisdom, and power of man, in reference to the things that are of the Kingdom of Christ: But I will say to such a man, he never yet came to understand, that himself is, what the Scripture teacheth Concerning him: Neither did he ever know, what coming to Christ is, by the teaching, gift, and drawing of the Father. He is such an one that hath set up Gods Enemy in opposition to him, and that continueth in such acts of defiance; and what his end, without a new birth, will be, the Scripture teacheth also: But we will pass this.

Secondly, Is it so? Is coming to Christ, by the gift, promise, and drawing of the Father? then let Saints here learn, to ascribe their coming to Christ; to the gift, promise, and drawing of the Father. Christian man, bless God, who hath given thee to Jesus Christ, by promise; and again, bless God for that he hath drawn thee to him. And why is it thee! Why not another! O that the glory of Electing love, should rest upon thy head; and that the glory p. 176of the Exceeding grace of God, should take hold of thy heart, and bring thee to Jesus Christ.

Thirdly, Is it so? that coming to Christ is by the Father, as aforesaid; then this should teach us to set an high esteem upon them that indeed are coming to Jesus Christ: I say, an high esteem on Them, for the sake of him, by vertue of whose grace, they are made to come to Jesus Christ.

We see, that when men, by the help of humane abilities, do arrive to the Knowledge of, and bring to pass, that which, when done, is a wonder to the World: how he that did it, is esteem'd and commended. Yea, how are his wits, parts, industry, and unweariedness in all, admired; and yet the man, as to this, is but of the World, and his work, the effect of natural ability: The things also attained by him, end in vanity, and vexation of Spirit. Further, perhaps in the pursute of this his Accheivement, he sins against God, wasts his time vainly, and at long run loses his Soul, by neglecting of better things: Yet he is admired! But, I say, if this mans parts, labor, diligence, and the like, will bring him to such applause, p. 177and esteem in the World; what esteem should we have, of such an one that is by the Gift, promise, and power, of God, coming to Jesus Christ.

First, This is a man, with whom God is, in whom God works and walks; a man whose motion is Governed & Steared by the mighty hand of God, and the effectual working of his power. Hear's a Man!

Secondly, This man by the power of Gods might, which worketh in him, is able to cast a whole World behind him, with all the lusts, and pleasures of it; and to Charge through all the difficulties that Men and Devils can set against him. Hear's a Man!

Thirdly, This man is Travelling to Mount Zion, the Heavenly Jerusalem: The City of the living God; And to an innumerable company of Angels; And the Spirits of Just men made Perfect; to God the Judge of all, and to Jesus. Hear's a Man!

Fourthly, This man can look upon death with comfort, can laugh at destruction, when it cometh; and longs to hear the Sound of the last Trump; And to see his Judge coming in the Clouds of Heaven. Hear's a Man indeed!

Let Christians then esteem each other p. 178as such: I know you do it; but do it more, and more. And that you may, consider these two or three things:

First, These are the Objects of Christs esteem. Mat. 12. 48. chap. 15. 22, 23, 24, 25, 26, 27, 28. Luk. 7. 9.

Secondly, These are the Objects, of the esteem of Angels. Dan. 9. 22. chap. 10, 11. chap. 12. 4. Heb. 1. 14.

Thirdly, These have been the Objects of the esteem of Heathens, when but convinced about them. Dan. 5. 10. Acts 5. 13. 1 Cor. 14. 24, 25.

Let each of you, then, esteem other better than themselves, Philip. 3. 2.

Fourthly, Again, Is it so? that no man comes to Jesus Christ, by the will, wisdom, and power of man; But by the Gift, Promise, and Drawing of the Father. Then this shews us how horribly ignorant of this such are, who make the man that is coming to Christ, the Object of their contempt and rage. These are also unreasonable, and wicked men, men in whom is no faith, 1 Thes. 3, 2.

Sinners, did you but know what a blessed thing it is, to come to Jesus Christ, and that by the help, and drawing of the Father, they do indeed come to him; You would Hang and Burn p. 179in Hell, a Thousand years, before you would turn your spirit, as you do, against him that God is drawing to Jesus Christ, and also against the God that draws him.

But faithless Sinners, let us a little Expostulate the matter. What hath this man done against thee, that is coming to Jesus Christ? why dost thou make him the Object of thy scorn; doth his coming to Jesus Christ offend thee? Doth his pursuing of his own Salvation offend thee? Doth his forsaking of his sins, and pleasures offend thee?

Poor Coming man! Thou Sacrificest the abomination of the Egyptians before their eyes; and will they not stone thee? Exod. 8. 26.

But I say, why offended at this? is he ever the worse, for coming to Jesus Christ, or for his loving, and serving of Jesus Christ? Or is he ever the more a fool, for flying from that which will dround thee in Hell fire, and for seeking Eternal life? Besides, pray Sirs, consider it, this he doth, not of himself, but by the drawing of the Father. Come, let me tell thee in thine ear, thou that will not, come to him thy self, and him that would, thou hindrest.

p. 180First, Thou shalt be judged for one, that hath hated, maligned, and reproached Jesus Christ, to whom this poor sinner is coming.

Secondly, Thou shalt be judged too, for one that hath hated the Father, by whose powerful drawing, this sinner doth come.

Thirdly, Thou shalt be taken, and judged for one that has done despite to the Spirit of Grace, in him, that is by its help, coming to Jesus Christ. What sayst thou now? Wilt thou stand by thy doings, wilt thou continue to contemn, and reproach the living God? Thinkest thou, that thou shalt weather it out well enough, at the day of Judgement. Can thy heart indure, or can thine hands be strong in the day, that I shall deal with thee, saith the Lord. Joh. 15. 18, 19, 20, 21, 22, 23, 24, 25, 26. Jude 14. 14, 15. 1 Thes. 4. 8. Ezek. 22. 14.

Fifthly, Is it so? That no man comes to Jesus Christ by the will, Wisdome and power of man, but by the gift, promise, and drawing of the Father: Then this sheweth us, how it comes to pass, that weak means is so powerful as to bring men out of their sins, to a hearty pursute after Jesus Christ: When God bid Moses speak to the people, he said, I will p. 181speak with thee, Exod. 19. When God speaks, when God works, Who can let it? None, none. Then the work goes on. Elias threw his Mantle upon the Shoulders of Elisha: and what a wonderful work followed. When Jesus fell in with the crowing of a Cock, what work was there! O when God is in the Means, then shall that Means, (be it never so weak, and contemptible in it self) work wonders, 1 Kings 19. 19. Matt. 26. 74, 75. Mar. 14. 71, 72. Luk. 22. 60, 61, 62.

The World understand not, nor believe that the walls of Jerico shall fall at the Sound of Rams Horns; but when God will Work, the means must be effectual. A word weakly spoken, spoken with difficulty, in Temptation, and in the midst of great contempt and scorn, works Wonders; If the Lord thy God will say so too.

Sixthly, Is it so? doth no Man come to Jesus Christ, by the Will, Wisdom, or Power of Man; but by the Gift, Promise, and Drawing of the Father: Then here is room for Christians to stand and admire, to stand and wonder, at the effectual working of Gods Providences, that he hath made use of, as means to p. 182bring them to Jesus Christ.

For although Men are drawn to Christ by the Power of the Father: yet that Power putteth forth it self in the use of means; and that means, is Divers; somtimes this, somtimes that: for God is at liberty to work, by which, and when, and how he will; but let the means be what it will, and as Contemptible as may be; yet God that Commanded the Light to Shine out of Darkness, and that out of Weakness, can make Strong; can, nay, doth ofttimes make use of very unlikely means, to bring about the Conversion and Salvation of his People. Therefore, you that are come to Christ, (and that by unlikely means,) stay your selves, and wonder; and wondering, magnifie all mighty Power, by the working of which, the Means hath bin made effectual to bring you to Jesus Christ.

What was the providence, that God made use of, as a Means either more remote, or more near, to bring thee to Jesus Christ? Was it the Removing of thy Habitation, the change of thy Condition, the Loss of Relations, Estate, or the like? was it thy casting of thine Eye upon some good Book, thy p. 183hearing of thy Neighbours talk of Heavenly Things, the beholding of Gods Judgments, as executed upon others, or thine own Deliverance from them; or thy being strangly cast under the Ministry of some Godly Man? O take notice of such providence, or providences! They were sent and managed by mighty Power, to do thee good. God himself, I say, hath Joyned himself unto this Chariot: Yea, and so blessed it, that it failed not to accomplish the thing for which he sent it.

God blesseth not every one his Providences in this manner: How many Thousands are there in this world, that pass every day under the same Providences? but God is not in them, to do that work by them, as he hath done for thy poor Soul, by his effectual working with them. O! That Jesus Christ should meet thee in this Providence, that Dispensation, or the other Ordinance! This is Grace indeed! At this, therefore, it will be thy Wisdom to admire, and for this to bless God.

Give me leave, to give you a tast of some of those Providences, that have been effectual, through the Management of God, to bring Salvation to the Souls of his People.

p. 184First, The first shall be, That of the Woman of Samaria. It must happen, that she must needs go out of the City to draw Water (not before, nor after, but) just when Jesus Christ her Saviour was come from far, and set to rest him (being weary) upon the Well: What a blessed Providence was this? Even a Providence Managed by Almighty Wisdom, and Almighty Power, to the Conversion and Salvation of this poor Creature. For by this Providence, was this Poor Creature, and her Saviour, brought together; that that blessed Work might be fulfilled upon the Woman, according to the purpose afore determined by the Father, Joh 4.

Secondly, What a Providence was it, that there should between a Tree in the way, for Zachus to climb, thereby to give Jesus an opportunity to call that, Chief of the Publicans, home to himself, even before he came down there-from? Luk. 19.

Thirdly, was it not also wonderfull, that the Thief, which you read of in the Gospel, should by the providence of God be cast into prison, to be condemned, even at that Sessions that Christ himself was to die; Nay, and that it p. 185should happen too, that they must be hanged together, that the Thief might be in hearing and observing of Jesus in his last words, that he might be converted by him before his death? Luk. 23.

Fourthly, What a strang providence was it, and as strangly managed by God, that Onesimus, when he was run away from his Master, should be taken, and, as I think, cast into that very prison, where Paul lay bound for the word of the Gospel; that he might there be by him converted, and then sent home again to his Master, Philem. Behold, all things work together for Good; to them that love God; to them, who are the called according to his purpose, Rom. 8.

Nay, I have, my self, known some that have been made to go to hear the Word preached, against their wills: others have gone, not to hear; but to see, and be seen; nay, to jear and flout others; again, to catch and carp at things. Some also to feed their adulterous eyes, with the sight of beautifull Objects, and yet God hath made use, even of these things, even of the wicked, and sinfull proposals of sinners, to bring them under that grace, that might save their souls.

p. 189Seventhly, Doth no man come to Jesus Christ, but by the drawing, &c. of the Father? then let me here caution those poor sinners, that are spectators of the change, that God hath wrought in them that are coming to Jesus Christ, not to attribute this work and change, to other things and causes.

There are some poor sinners in the VVorld, that plainly see a change, a mighty change in their Neighbors, and Relations, that are coming to Jesus Christ: But as I said, they being ignorant, and not knowing whence it comes, and whither it goes (For so is every one that is Born of the Spirit, John, 3. 8.)

Therefore, they Attribute this Change to other Causes; as,

1. To Melancholy.

2. To sitting alone.

3. To overmuch Reading.

4. To their going to too many Sermons.

5. To too much studying, and musing on what they hear.

Also, they conclude on the other side;

First, That it is for want of merry company.

Secondly, For want of Physick, and p. 187therefore they advise them to leave off Reading, going to Sermons, the company of sober People, and to be merry, to go a Gossipping, to busie themselves in the things of this VVorld, not to sit musing alone, &c.

But come poor ignorant sinner, let me deal with thee, it seemes thou art turned Counsellor for Satan: I tell thee, thou knowest not what thou dost. Take heed of spending thy judgment after this manner; thou judgest foolishly, And saist in this, to every one that passeth by, that thou art a Fool.

VVhat! count Convictions for sin, mournings for sin, and Repentance for sin, Melancholy! This is like those that on the otherside, said, These men are Drunk with new Wine, &c. as he that said, Paul was Mad, Acts 2. 13. chap. 26. 24.

Poor ignorant sinner, canst thou judge better. VVhat! Is sitting alone, pensive under Gods Hand; Reading the Scriptures, and hearing of Sermons, &c. the way to be undone! The Lord open thine Eyes, and make thee to see thine Error: Thou hast set thy self against God, thou hast despised the Operation of his Hands, thou attemptest p. 188to Murther Souls. VVhat! canst thou give no better Counsel touching those whom God hath VVounded, than to send them to the Ordinances of Hell for help; thou biddest them be merry and lightsome: but dost thou not know that The heart of Fools is in the House of Laughter, Eccles. 7. 4. Thou bidest them shun the hearing of Thundring Preachers; But is it not better to hear the Rebuke of the wise, than for a man to hear the Song of Fools. verse 5. Thou bidst them busy themselves in the things of this VVorld: but dost thou not know that the Lord bids, First seek the Kingdom of God, and the Righteousness thereof? Matt. 6. 36.

Poor ignorant sinner, hear the Counsel of God to such, and learn, thy self, to be wiser. If any be afflicted, let him Pray, is any merry let him sing Psalms. Blessed is he that heareth me, and hear for time to come: Save your selves from this untoward Generation; search the Scripture, give attendance to Reading. It is better to go to the House of Mourning, than to the House of Feasting, Jam. 5. 13. Prov. 8. 32, 33. Acts 2. 40. Joh. 5. 39. 1 Tim. 4. 13. Eccles. 7. 1, 2, 3.

p. 189And wilt thou judg him that doth thus, art thou almost like Elemas the Sorcerer, that sought to turn the Deputy from the Faith, thou seekest to pervert the right ways of the Lord; take heed, lest some heavy judgment overtake thee, Acts 13. 8, 9, 10, 11, 12, 13.

What! Teach men to quench convictions; take men off from a serious consideration of the evil of sin, of the Terrors of the world to come, and of how they shall escape the same! VVhat! Teach men to put God and his VVord out of their minds by running to merry Company, by running to the VVorld, by Gossipping, &c. This is as much as to bid them say to God, Depart from us, for we desire not the knowledge of thy ways; Or, what's the Almighty that we should serve Him! Or, what profit have we, if we keep his Ways? Here's a Devil in Grain! What: bid men walk according to the course of this world, according to the Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobedience, Ephes. 2.

Object. But we do not know, that such are comming to Jesus Christ, truly we p. 190wonder at them, and think they are Fools.

Answ. First, Do you not know that they are coming to Jesus Christ? then they may be coming to him for ought you know, and why will you be worse than the Brute, to speak evil of the things ye know not? What! are ye made to be taken and destroyed, must ye utterly Perish in your own Corruptions? 2 Pet. 2. 12.

Secondly, Do you not know them? let them alone then. If you cannot speak good of them, speak not bad. Refrain from these Men, and let them alone; for if this Council, or this Work, be of men, it will come to nought; but if it be of God, ye cannot overthrow it, lest haply ye be found, even to fight against God. Acts 5. 38 39.

Thirdly, But why do you wonder at a work of Conviction, and Conversion; know you not, that this is the Judgment of God upon you, ye despisers? To behold, and wonder, and perish. Acts. 13. 40, 41.

Fourthly, But why wonder, and think they are Fools? Is the way of the just an abomination to you, see that passage and be ashamed, He that is upright p. 191in the way is an Abomination to the wicked, Pro. 29. 27.

Fifthly, Your wondring at them, argues, that you are strangers to your selves, to conviction for sin, and to hearty desires to be saved: as also to coming to Jesus Christ.

But how shall we know, that such men are coming to Jesus Christ?

Ans. Who can make them see that Christ has made blind! (Joh. 9. 39.) Nevertheless, because I endeavor thy Conviction, Conversion, and Salvation, Consider,

1. Do they cry out of Sin, being burdened with it, as of an exceeding bitter thing?

2. Do they fly from it, as from the Face of a deadly Serpent?

3. Do they Cry out of the insufficiency of their own Righteousness, as to justification in the sight of God?

4. Do they Cry out after the Lord Jesus, to save them?

5. Do they see more Worth, and Merit, in one drop of Christs Blood to save them, than in all the sins of the VVorld to Damn them?

6. Are they tender of sinning against Jesus Christ?

p. 1927. Is his Name, Person, and Undertakings, more precious to them, than is the Glory of all the VVorld?

8. Is his VVord most Dear unto them?

9. Is Faith in Christ, (of which they are convinced by Gods Spirit, of the want of; and that without it, they can never close with Christ;) Precious to them?

10. Do they savor Christ in his VVord, and do they leave all the VVorld for his Sake; and are they willing (God helping them) to run all hazzards, for his Name, for the love they bear to him?

11. Are his Saints precious to them?

If these things be so, whether thou seest them or no, these men are coming to Jesus Christ, Rom. 7. 9, 10, 11, 12, 13, 14. Psal. 38. 3, 4, 5, 6, 7, 8. Heb. 6. 18, 19, 20. Isa. 64. 6. Phil. 3. 7, 8. Psal. 54. 1. Psal. 109. 26. Acts 16. 30. Psal. 51. 7, 8. 1 Pet. 1. 18, 19. Rom. 7. 24. 2 Cor. 5. 2. Acts. 5. 41. Jam. 2. 7. Phil. 3. 7, 8. Song. 5. 10, 11, 12, 13, 14, 15. Psal. 119. Joh. 13. 35. 1 Joh. 4. 7. chap. 3. 14. Joh. 16. 9. Rom. 14. 23. Heb. 11. 6. Psal. 19. 10, 11. Jer. 15. 16. Heb. 11. 24, 25, 26, 27. Acts. 20. 22, 23, 24. p. 193chap. 21. 13. Tit. 3. 15. 2 Joh. 1. Ephes. 4. 16. Phil. 7. 1 Cor. 16. 24.

The Second Observation.

I come now to the Second Observation propounded to be spoken to; to witt,

That they that are coming to Jesus Christ are oft-times heartily afraid, that Jesus Christ will not receive them.

I told you, that this Observation is implyed in the Text, and I gather it from the largeness, and openness of the Promise [I will in no wise cast out]. For had there not been a proneness in us to fear Casting out, Christ needed not to have, as it were, waylaid our fear, as he doth, by this great and strange Expression, In no wise; [And him that Cometh to me, I will in no wise cast out.] There needed not, as I may say, such a Promise, be invented by the VVisdom of Heaven, VVorded at such a Rate, as it were, on purpose to dash in peeces at one blow, all the Objections of Coming Sinners; if they were not prone to admit of such Objections, to the discouraging of their own Souls. For this VVord, in no wise; p. 194cutteth the Throat of all Objections; and it was dropt by the Lord Jesus, for that very end; and to help the Faith that is mixed with Unbelief.

And it is as it were, the sum of all Promises: neither can any Objection be made, upon the unworthyness that thou findest in thee, that this Promise will not asoile.

But I am a great sinner, sayst thou.

I will in no wise cast out, sayes Christ.

But I am an old sinner, sayst thou.

I will in no wise cast out, sayes Christ.

But I am a hard hearted sinner, sayst thou.

I will in no wise cast out, sayes Christ.

But I am a back-sliding sinner, sayst thou.

I will in no wise cast out, sayes Christ.

But I have served Satan all my dayes, sayst thou.

I will in no wise cast out, sayes Christ.

But I have sinned against Light, sayst thou.

I will in no wise cast out, sayes Christ.

p. 195But I have sinned against mercy, sayst thou.

I will in no wise cast out, sayes Christ.

But I have no good thing to bring with me, say'st thou:

I will in no wise cast out, sayes Christ.

Thus I might go on, to the end of things, and shew you, that still this promise was provided to answer Objections; And doth answer them: But I say, what need it be, if they that are coming to Jesus Christ, are not sometimes, yea oft-times, heartily afraid, that Jesus Christ, will cast them out.

I will give you, now, two instances, that seem to imply the truth of this observation.

In the Nineth of Matthew, at the Second Verse, you read of a man, that was sick of the Palsie; and he was coming to Jesus Christ, being born upon a bed by his Friends: He also was coming himself, and that upon another account than any of his friends was aware of; even for the pardon of sins, and the Salvation of his Soul. Now so soon as ever he was come into the presence of Christ, Christ bids him p. 196be of good chear; it seems then, his heart was fainting, but what was the cause of this fainting, but the guilt, and burden of his sins; therefore he proceeds, Be of good chear, thy sins are forgiven thee.

I say, Christ saw him sinking in his mind, about how it would go with his most Noble part; and therefore, first, he applies himself to him, upon that account. For though his friends, had Faith enough as to the cure of the Body, yet he himself had little enough as to the Cure of his Soul: Therefore, Christ takes him up as a man falling down, saying, Son, be of good Cheer, thy Sins are forgiven thee.

That about the Prodigal, seemes pertinent also to this matter; When he was come to himself, he said, how many hired Servants of my Father have Bred enough, and to spare, and I perish for Hunger. I will arise now and go to my Father. Heartily spoken. But how did he perform his Promise? I think, not so well as he promised to do: And my ground for my Thoughts is, because his Father, so soon as he was come at him, fell upon his Neck and Kist him: Implying methinks, as if the p. 197Prodegal by this time was dejected in his mind; and therefore, his Father gives him the most sudden and familiar token of Reconciliation.

And Kisses were of old time often used to remove Doubts and Fears. Thus Laban, and Esau, Kiss Jacob. Thus Joseph, Kissed his Brethren, and thus also David, Kissed Absolom, Gen. 31. 55. chap. 33. 1, 2, 3, 4, 5, 6. chap. 48. 9, 10. 2 Sam. 14. 33.

'Tis true, as I said, at first setting out, he spake heartily, as sometimes Sinners also do in their beginning to come to Jesus Christ: But might not he, yea, in all probability he had, (between the first step he took, and the last, by which he accomplished that journey) many a thought, both this way, and that; as whether his Father would receive him, or no? As thus; I said, I would go to my Father: but how, if when I come at him, he should ask me, Where I have all this while bin; VVhat must I say then? Also, if he asks me, What is become of the portion of Goods that he gave me; VVhat shall I say then? If he asks me, Who have bin my Companions; VVhat shall I say then? If he also shall ask me, What p. 198hath bin my Preferment in all the time of mine absence from him; VVhat shall I say then? Yea, and if he ask me, Why I came home no sooner; What shall I say then? Thus, I say, might he reason with himself; And being Conscious to himself, that he could give but a bad Answer to any of these Interogatories; no marvel, if he stood in need first of all, of a Kiss from his Fathers Lips. For, had he answered the first, in Truth he must say, I have bin a haunter of Taverns, and Alehouses; and as for my Portion, I spent it in Riotous Living; my Companions, were Whores, and Drabs: As for my preferment, the highest was, that I became a Hoggard: and as for my not coming home till now, Could I have made shift to have staid abroad any longer, I had not lain at thy Feet for Mercy now.

I say, these things considered, and considering again, how prone poor man is, to give way, when truly awakned, to despondings, and heart-misgiveings; no marvel if he sink in his mind, between the time of his first setting out, and that of his coming to his Father.

3. But Thirdly, methinks I have for the p. 199confirmation of this Truth, the consent of all the Saints that are under Heaven, to witt, That they that are Coming to Jesus Christ, are oft-times heartily afraid that he will not receive them.

Quest. But what should be the Reason?

I will Answer to this Question thus.

First, It is not for want of the revealed VVill of God, that manifesteth grounds for the Contrary, for that there is a sufficiency of; yea, the Text it self, hath laid a sufficient Foundation, for incouragement, for them that are Coming to Jesus Christ.

And him that Cometh to me, I will in no wise cast out.

Secondly, It is not for want of an Invitation to Come, for that is full, and plain, Come unto me, all ye that Labor, and are heavy Laden, and I will give you Rest, Mat. 11. 28.

Thirdly, Neither is it, for want of a manifestation of Christs willingness to receive, as those Texts above named, with that which follows, declareth. If any man Thirst, let him come unto me and drink, Joh. 7. 37.

p. 200Fourthly, It is not for want of exceeding great and precious Promises, to receive them that Come. Wherefore, come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and I will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty. 2 Cor. 6. 17, 18.

Fifthly, It is not for want of Solemn Oath, and Ingagement, to save them that come: For, because he could swear by no Greater, he swore by Himself;—That by Two Immutable Things, in which it was impossible that God should Lie, we might have a strong Consolation, who have fled for Refuge, to lay hold on the Hope set before us, Heb. 6. 15, 16, 17, 18.

Sixthly, Neither is it for want of great Examples of God's Mercy, that have come to Jesus Christ, of which we Read most plentifully in the Word.

Therefore, it must be concluded, It is for want of that which follows:

First, It is for want of the Knowledge of Christ: Thou knowest but little of the Grace and Kindness that is in the p. 201Heart of Christ: Thou knowest but little of the Vertue and Merit of his Blood: Thou knowest but little of the Willingness, that is in his Heart to save thee; And this is the reason of the Fear that ariseth in thy Heart, and that causeth thee to doubt, that Christ will not receive thee. Unbelief is the Daughter of Ignorance: Therefore, Christ saith; O Fools, and slow of Heart to Believe, Luk. 24. 25.

Slowness of Heart to believe, flows from thy Foolishness in the Things of Christ: This is evident to all that are acquainted with themselves, and that are seeking after Jesus Christ: The more Ignorance, the more Unbelief; the more Knowledge of Christ, the more Faith. They that know thy Name, will put their Trust in thee, Psal. 9. 10. He therefore, that began to come to Christ but the other day, and hath yet but little Knowledge of him, he fears that Christ will not receive him: But he that hath been longer acquainted with him, he is Strong, and hath over-come the Wicked One, 1 Joh. 2.

VVhen Joseph's Brethren came into Egypt to buy Corn, it is said; Joseph knew his Brethren, but his Brethren knew p. 202not him. What follows? Why, great Mistrust of Heart about their speeding well; specially, if Joseph did but answer them Roughly; calling them Spies, and questioning their Truth, and the like. And observe it; So long as their Ignorance about their Brother remained with them, whatsoever Joseph did, still they put the worst Sense upon it: For instance; Joseph upon a time, bids the Steward of his House bring them Home, to Dine with him, to Dine even in Joseph's House: And how is this resented by them? Why, they were afraid: And the men were afraid, because they were brought into (their Brother) Joseph's House. And they said, He seeketh occasion against us, and will fall upon us, and take us for Bond-men, and our Asses, Gen. 42. Chap. 43. What! Afraid to go to Joseph's House? He was their Brother; He intended to Feast them; to Feast them, and Feast with them. Ah! but they were ignorant, That he was their Brother: And so long as their Ignorance lasted, so long their Fear terrifyed them. Just thus it is with the Sinner, that but of late is coming to Jesus Christ: He is ignorant of the Love and Pity that is p. 203in Christ to Coming-Sinners: Therefore he doubts, therefore he fears, therefore his Heart mis-gives him.

Coming-Sinner, Christ inviteth thee to Dine and Sup with him: He inviteth thee to a Banquet of Wine; yea, to come into his Wine-Cellar, and his Banner over thee shall be Love, Revel. 3. 20. Song 2. Chap. 5. But I doubt it, sayes the Sinner: But 'tis answer'd; He calls thee, invites thee to his Banquet, to his Flaggons, Apples; to his Wine, and to the Juyce of his Pomgranate. O I fear, I doubt, I mistrust! I tremble in Expectation of the contrary! Come out of the Man, thou Dastardly▪ Ignorance! Be not afraid Sinner, only Believe: He that cometh to Christ, he will in no wise cast out.

Let the Coming - Sinner therefore seek after more of the good Knowledge of Jesus Christ: Press after it; Seek it as Silver; and dig for it, as for hid Knowledge. This will embolden thee: This will make thee wax Stronger and Stronger. I know, whom I have Believed; I know him, said Paul: And what follows? Why, And I am perswaded, that he is able to keep that which I have committed to him, against that Day, 2 Tim.

p. 204What had Paul committed to Jesus Christ? The Answer is, He had committed to him his Soul. But why did he Commit his Soul to him? Why, because he knew him: He knew him to be Faithful, to be Kind: He knew, he would not fail him, nor forsake him; And therefore, he laid his Soul down at his Feet; and committed it to him, to keep against that Day. But,

Secondly, Thy Fears, that Christ will not receive thee, may be also a Consequent of thy earnest, and strong Desires after thy Salvation by him. For this I observe; That strong Desires to have, are attended with strong Fears of missing. What a Man most sets his Heart upon, and what his Desires are most after, he (oft-times) most fears, he shall not obtain. So the Man, the Ruler of the Synagogue, had a great desire, that his Daughter should live; and that Desire was attended with Fear, that she should not: Wherefore, Christ saith unto him, Be not afraid, Mark 5. 36.

Suppose a Young Man should have his Heart much set upon a Virgin, to have her to Wife: If ever he Fears he shall not Obtain, it is when he begins p. 205to love; now, thinks he, some body will step in betwixt my Love, and the Object of it; either they will find Fault with my Person, my Estate, my Conditions, or somthing.

Now thoughts begin to work, she doth not like me, or something. And thus it is with the Soul at first Coming to Jesus Christ; thou lovest him, and thy love produceth Jealousy, and that Jealousy, oft-times, beget Fears.

Now thou fearest the Sins of thy Youth, the Sins of thine old Age, the Sins of thy Calling, the Sins of thy Christian Duties, the Sins of thy Heart, or somthing: thou thinkest somthing or other will alienate the Heart and Affections of Jesus Christ from thee; thou thinkest he sees somthing in thee, for the sake of which he will refuse thy Soul.

But be content, a little more Knowledge of him, will make thee take better heart, thy earnest desires shall not be attended with such burning Fears: Thou shalt hereafter say, This is mine Infirmity. (Psal. 77.)

Thou art Sick of Love; a very sweet Disease, and yet every Disease has some weakness attending of it; yet I p. 206wish this Distemper (if it be lawful to call it so) was more Epidemical. Dye of this Disease, I would gladly do; 'tis better than Life it self, though it be attended with Fears. But thou cryest, I cannot obtain: Well, be not too hasty in making Conclusions: If Jesus Christ had not put his Finger in at the Hole of the Lock, thy Bowels would not have been troubled for him, (Song 5.) Mark how the Prophet hath it: They shall walk after the Lord; he shall Roar like a Lyon: When he shall Roar, the Children shall Tremble from the East: They shall Tremble like a Bird out of Egypt, and as a Dove out of the Land of Assyria, Hos. 11. 10, 11.

When God Roars, (as oft-times the Coming Soul hears him Roar) what Man, that is coming, can do otherwise than Tremble? (Amos 3. 8.) But Trembling he comes: He sprang in, and came Trembling, and fell down before Paul and Silas, Act. 16.

Should you ask him that we mentioned but now; How long is it, since you began to fear you should miss of this Damosel you Love so? The Answer would be; Ever since I began to Love her: But did you not fear it before? p. 207No; nor should I fear it now, but that I vehemently Love her. Come Sinner, let us apply it: How long is it since thou begannest to Fear, that Jesus Christ will not Receive thee? Thy Answer is; Ever since I began to desire, that he would save my Soul. I began to Fear, when I began to Come: And the more my Heart burns in Desires after him, the more I feel my Heart fear, I shall not be Saved by him.

See now; Did not I tell thee, That thy Fears were but the Consequence of strong Desires? Well, fear not, Coming-Sinner; Thousands of Coming-Souls are in thy Condition, and yet they will also get safe into Christ's Bosom. Say (sayes Christ) to them that are of a fearful Heart, Be strong, fear not;—Your God will come and Save you, Isa. 35. 4. Chap. 63▪ 1.

Thirdly, Thy Fear that Christ will not Receive thee, May arise from a Sense of thine own Unworthyness. Thou seest what a poor, sorry, wretched, worthless Creature thou art; And seeing this, thou fearest Christ will not Receive thee. Alas, say'st thou, I am the Vilest of all Men; a Town-Sinner, a Ringleading p. 208Sinner! I am not only a Sinner my self, but have made others two-fold worse the Children of Hell also. Besides, Now I am under some Awakenings, and Stirrings of Mind after Salvation; even now I find my heart Rebellious, Carnal, Hard, Treacherous, Desperate, prone to Unbelief, to Despair: It forgetteth the Word; it wandreth, it runneth to the Ends of the Earth. There is not (I am perswaded) one in all the World, that hath such a desperate wicked Heart, as mine is: My Soul is careless to do Good; but none more earnest to do that which is Evil.

Can such an one as I am, Live in Glory? Can an Holy, a Just, and Righteous God, once think (with Honour to his Name) of Saving such a Vile Creature as I am? I fear it. Will he shew Wonders to such a dead Dog as I am? I doubt it.

I am cast out, to the loathing of my Person; yea, I loath my self: I stink in mine own Nostrils. How can I then be accepted by an Holy and Sin-abhorring God? (Psal. 38. 5, 6, 7. Ezek. 16. Chap. 20. 42, 43, 44.) Saved I would be; and, Who is there, that would not, were they in my Condition? Indeed, I wonder p. 209at the Madness and Folly of others, when I see them so Merry in their Chains; while I see them Leap and Skip so carelesly about the Mouth of Hell. Bold Sinner, How darest thou tempt God, by Laughing at the Breach of his Holy Law? But Alas! They are not so bad one way, but I am worse another: I wish, my Self were any Body but my Self: And yet here again, I know not what to wish. When I see such, as I believe, are coming to Jesus Christ; O I bless them! But am confounded in my self, to see how unlike (as I think) I am to every good Man in the World. They can Hear, Read, Pray, Remember, Repent; be Humble, and Do every thing better than so Vile a Wretch as I.

I, Vile Wretch, am good for nothing, but to burn in Hell-Fire; and when I think of that, I am confounded too.

Thus the Sense of Unworthyness, creates and heightens Fears in the Hearts of them that are coming to Jesus Christ; But indeed, it should not: For, who needs the Physitian, but the Sick? Or, who did Christ come into the World to Save, but the Chief of Sinners? (Mar. 1. 17. 1 Tim. 1. 15.) Wherefore, p. 210the more thou feest thy Sins, the faster fly thou to Jesus Christ. And let the Sense of thy own Unworthyness, prevail with thee yet to go faster. As it is with the Man that carrieth his broken Arm in a Sling to the Bone-setter; still as he thinks of his broken Arm, and as he feels the Pain and Anguish, he hastens his Pace to the Man: And if Satan meets thee, and asketh, Whether goest thou? Tell him, Thou art Maimed, and art going to the Lord Jesus. If he objects thine own Unworthiness, Tell him; That even as the Sick seeketh the Physitian, and as he that hath broken Bones, seeks him that can Set them: So thou art going to Jesus Christ for Cure and Healing, for thy Sin-sick-Soul.

But it oft times happeneth to the Coming-Soul, as it happeneth to him that flies for his Life; He despairs of Escaping, and therefore delivers up himself into the Hand of the Purfuer. But, up, up, Sinner; be of good chear, Christ came to Save the Unworthy Ones: Be not Faithless, but Believe. Come away Man; the Lord Jesus calls thee, saying; And him that cometh to me, I will in no wise cast out.

p. 211Fourthly, Thy Fear that Christ will not Receive thee, may arise from a Sense of the exceeding Mercy of being Saved. Sometime Salvation is in the Eyes of him that desires it, so great, so huge, so wonderful a thing, that the very Thoughts of the Excellency of it, ingenders Unbelief about obtaining it, in the Heart of those that unfeignedly desire it. Seemeth it to you (said David) a Light thing, to be a King's Son-in-Law, 1 Sam. 18. 23. So the Thoughts of the Greatness and Glory of the Thing propounded; as Heaven, Eternal Life, Eternal Glory, to be with God, and Christ, and Angels: These are great Things; Things too Good, (saith the Soul, that is little in his own Eyes:) Things too Rich, (saith the Soul, that is truly poor in Spirit) for me.

Besides, the Holy Ghost hath a way to greaten Heavenly things, to the understanding of the coming sinner; yea, and at the same time to greaten too the sin, and unworthiness of that sinner. Now the Soul staggeringly wonders, saying; What! to be made like Angels, like Christ! To live in Eternal bliss, joy and felicity! This is for p. 212Angels, and for them that can walk like Angels.

If a Prince, a Duke, or Earl, should send (by the Hand of his Servant) to some poor, sorry, beggarly scrub, to take her for his Master, to wife; and the Servant should come and say, My Lord and Master, such an one, hath sent me to thee, to take thee to him to wife; he is rich, beautiful; and of excellent qualities; he is Loving, Meek, Humble, Well-spoken, &c. What now would this poor, sorry, beggarly Creature think? what would she say, or how would she frame an answer? When King David sent to Abigail upon this account, and though she was a rich woman, yet she said, Behold, Let thine hand maid be a Servant to wash the feet of the Servants of my Lord. (1 Sam. 25. 40, 41.) She was confounded, she could not well tell what to say, the offer was so great, beyond what could in reason be expected.

But suppose this great person should Second his Sute, and send to this Sorry Creature again; What would she say now? Would she not say, you Mock me? But what if he affirms that he is in good earnest, and that his Lord must p. 213have her to wife; yea, suppose he should prevail upon her to Credit his Message, and to address her self for her Journey: Yet behold, every thought of her pedigree confounds her; also her sense of want of beauty, makes her ashamed: and if she doth but think of being imbraced, the unbelief that is mixed with that thought, whirls her into tremblings: And now she calls her self fool for believing the Messenger, and thinks not to go: If she thinks of being bold, she Blushes, and the least thought that she shall be rejected, when she comes at him, makes her look as if she would give up the Ghost.

And is it a wonder then, to see a Soul that is drowned with the sense of glory, and a sense of its own nothingness, to be confounded in it self, and to fear that the glory apprehended, is too great, too good, and too rich for such an one.

That thing, Heaven and Eternal Glory, is so great; and I that would have it, so small, so sorry a Creature, that the thoughts of obtaining, confounds me.

Thus, I say, doth the greatness of the things desired, quite dash and overthrow the mind of the desirer: O it is p. 214too bigg, it is too big! It is too great a mercy.

But coming sinner, let me reason with thee, Thou say'st it is too bigg, too great. Well, will things that are less, satisfie thy Soul? will a less thing than Heaven, than Glory, and Eternal life, answer thy desires? No, nothing less: yet I fear they are too big, and too good for me, ever to obtain. Well, as big, and as good as they are, God giveth them to such as thou; They are not too big for God to give. No, not too big to give freely: be content, let God give like Himself; he is that Eternal God, and he giveth like himself. When Kings give, they do not use to give as poor men do. Hence it is said, that Nabal made a feast in his house, Like the feast of a King: And again, All these things did Araunah, as a King, give unto David, 1 Sam. 25. 2 Sam. 24. Now God is a great King, let him give like a King; Nay, let him give like himself, and do thou receive like thy self: He hath all, and thou hast nothing. God told his people of old, that he would save them in truth, and in righteousness; and that they should return to, and injoy the Land, which before, for p. 215their sins, had spued them out: and then adds, under a supposition of their counting the mercy too good, or too big: If it be marvellous in the eyes of the remnant of this people in these days, should it also be Marvellous in mine eyes, saith the Lord of hosts, Zech. 8. 6.

As who should say, they are now in Captivity, and little in their own eyes; therefore they think the mercy of returning to Canaan, is a mercy too marvellously big for them to injoy; but if it be so in their eyes, it is not so in mine: I will do for them, like God, if they will but receive my bounty, like sinners.

Coming sinner, God can give his heavenly Canaan, and the glory of it unto thee; yea none ever had them, but as a gift, a free gift: He hath given us his Son, how shall he not then with him also freely give us all things? Rom 8.

It was not the worthiness of Abraham, or Moses, or David, or Peter, or Paul: But the mercy of God that made them inheritors of Heaven. If God thinks thee worthy, judge not thy self unworthy; but take it, and be thankfull. And it is a good signe, he intends to give thee, if he hath drawn out thy heart to ask. O Lord, thou hast p. 216heard the desire of the humble, thou wilt prepare their heart, thou wilt encline thine car, (Psal. 10. 17.)

When God is said to encline his ear, it implies an intention to bestow the mercy desired: Take it therefore, thy Wisdom will be to receive, not sticking at thine own unworthiness. It is said, He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the thrown of glory. Again, He raiseth up the poor out of the dust, and lifteth some needy Out of the dunghill, that he may set him with Princes, even with the Princes of his people. 1 Sam. 2. 8. Psal. 113. 7, 8.

You see also, when God made a Wedding for his Son, he called not the great, nor the rich, nor the mighty, but the poor, the maimed, the halt, and the blind, (Mat. 22. Luk. 14.)

Fifthly, Thy fears that Christ will not receive thee, may arise from the hideous Roarings of the Devil, who pursues thee. He that hears him Roar, must be a mighty Christian, if he can, at that time, deliver himself from fear. He is called a Roaring Lyon, and then, to alude to that in Isaiah, if one look into p. 217them, they have darkness and sorrow, and the Light is darkned in their very Heaven, 1 Pet. 5. 8. Isa. 5. 30.

There are two things, among many, that Satan useth to Roar Out, after them, that are coming to Jesus Christ.

1. That they are not Elected. Or,

2. That they have sinned the sin against the Holy Ghost.

To both these I answer briefly.

First, Touching election, out of which thou fearest thou art excluded: Why coming sinner, even the Text it self affordeth thee help against this doubt, and that by a double argument.

First, That coming to Christ, is by vertue of the gift, promise, and drawing of the Father; but thou art a coming, therefore God hath given thee, promised thee, and is drawing thee to Jesus Christ. Coming sinner, hold to this: and when Satan beginneth to Roar again, Answer: but I feel my heart moving after Jesus Christ; but that would not be, if I were not given by promise, and drawing, to Christ by the power of the Father.

Secondly, Jesus Christ hath promised, that him that cometh to Him, he will in no wise cast out: And if he hath said it, p. 218will he not make it good; I mean, even thy Salvation? for, as I have said already; Not to cast out, is to receive, and admit to the benefit of Salvation: if then the Father hath given thee, as is manifest by thy coming; and if Christ will receive thee, thou coming Soul; as 'tis plain he will, because he hath said, he will in no wise cast thee out: Then be confident, and let those conclusions, that as naturally flow from the Text, as light from the Sun, or water from the fountain, stay thee.

If Satan therefore objecteth, but thou art not elected; Answer. But I am coming; Satan, I am coming; and that I could not be, but that the Father draws me; and I am coming to such a Lord Jesus, as will in no wise cast me out. Further, Satan, were I not elect, the Father would not draw me, nor would the Son so graciously open his bosom to me. I am perswaded, that not one of the non-elect, shall ever be able to say (no, not in the day of judgement) I did sincerely come to Jesus Christ. Come they may feignedly, as Judas and Magnus did; But that is not our question: Therefore, O thou p. 219honest-hearted coming sinner, be not afraid, but come!

As to the Second part of the Objection, about sinning the sin against the Holy Ghost: The same argument overthrows that also. But I will argue thus.

First, Coming to Christ, is by vertue of a special gift of the Father; but the Father giveth no such gift to them that have sinned that sin; therefore thou that art coming, hast not committed that sin. That the Father giveth no such gift to them that has sinned this sin; Is evident,

1. Because such have sinned themselves out of God's Favour, They shall never have Forgiveness, Matth. 12. 32. But it is a special Favour of God to give unto a Man, to come to Jesus Christ; because thereby he obtaineth Forgiveness: Therefore, he that cometh, hath not sinned that Sin.

2. They that have sinned the Sin against the Holy-Ghost, have sinned themselves out of an Interest in the Sacrifice of Christ's Body and Blood; There remains for such, no more Sacrifice for Sin: But God giveth not Grace to any of them to come to Christ, that have no share in the Sacrifice of his Body and Blood: Therefore, thou p. 220that art coming to him, hast not sinned that Sin; Heb. 10. 26.

Secondly, Coming to Christ, is by the Special Drawing of the Father: No Man cometh to me, except the Father which hath sent me, draw him: But the Father draweth not him to Christ, for whom he hath not alotted Forgiveness by his Blood. Therefore, they that are coming to Jesus Christ, have not sinned that Sin; because he hath alotted them Forgiveness by his Blood, Joh. 6. 44.

That the Father cannot draw them to Jesus Christ, for whom he hath not alotted Forgiveness of Sins, is manifest to Sense: For that would be a plain Mockery, a Flam; neither becoming his Wisdom, Justice, Holyness, nor Goodness.

Thirdly, Coming to Jesus Christ, lays a Man under the Promise of Forgiveness, and Salvation: But it is impossible, that he that hath sinned that Sin, should ever be put under a Promise of these. Therefore, he that hath sinned that Sin, can never have Heart to come to Jesus Christ.

Fourthly, Coming to Jesus Christ, lays a Man under his Intercession; For he ever Liveth to make Intercession for them that come, Heb. 7. 25. Therefore, p. 221he that is coming to Jesus Christ, cannot have sinned that Sin.

Christ has forbidden his People, to pray for them that have sinned that Sin; and therefore, will not pray for them himself: But he prays for them that come.

Fifthly, He that hath sinned that Sin, Christ is to him of no more Worth, than is a Man that is Dead; For he hath Crucified to himself, the Son of God: Yea, and hath also counted his Precious Blood, as the Blood of an Unholy Thing; Heb. 6. chap. 10. Now, he that hath this low Esteem of Christ, will never come to him for Life: But the Coming-Man has an high Esteem of his Person, Blood, and Merits. Therefore, he that is coming, has not Committed that Sin.

Sixthly, If he that hath sinned this Sin, might yet come to Jesus Christ; then must the Truth of God be overthrown: which saith in one Place; He hath never Forgiveness: and in another, I will in no wise cast him out: Therefore, that he may never have Forgiveness, he shall never have Heart to come to Jesus Christ. It is impossible, that such an one should be Renewed, either p. 222to, or by Repentance, Heb. 6. Wherefore, never trouble thy Head, nor Heart, about this Matter: He that cometh to Jesus Christ, cannot have sinned against the Holy Ghost.

Sixthly, Thy Fears that Christ will not Receive thee, may arise from thine own Folly, in Inventing; yea, in thy Chalking out to God a way to bring thee Home to Jesus Christ. Some Souls that are coming to Jesus Christ, are great Tormentors of themselves upon this account: They conclude, that if their Coming to Jesus Christ is right, they must needs be brought Home thus and thus: As to instance;

1. Sayes one, If God be bringing of me to Jesus Christ, then will he load me with the Guilt of Sin, till he makes me Roar again.

2. If God be indeed a bringing of me home to Jesus Christ, then must I be assaulted with dreadful Temptations of the Devil.

3. If God be indeed a bringing of me to Jesus Christ; then even when I come at him, I shall have wonderful Revelations of him.

p. 223This is the way that some Sinners appoint for God: But, perhaps, he will not walk therein; yet will he bring them to Jesus Christ: But now, because they come not the Way of their own Chalking out, therefore they are at a loss. They look for Heavy Load and Burden; but, perhaps, God gives them a Sight of their lost Condition, and addeth not that heavy Weight and Burden. They look for fearful Temptations of Satan; but God sees, that yet they are not fit for them: Nor is the Time come, that he should be Honoured by them in such à Condition. They look for great and glorious Revelations, of Christ, Grace and Mercy: But perhaps, God only takes the Yoke from off their Jaws, and lays Meat before them. And now again, they are at a loss, yet a-coming to Jesus Christ: I drew them (saith God) with the Cords of a Man, with the Bands of Love: I took the Yoke from off their Jaws, and laid Meat unto them, Hos. 11. 4.

Now, I say, if God brings thee to Christ, and not by the Way that thou hast appointed, then thou art at a loss; and for thy being at a loss, Thou mayst p. 224thank thy self. God hath more ways than thou knowst of, to bring a Sinner to Jesus Christ: But he will not give thee before-hand an Account, by which of them he will bring thee to Christ; Isa. 40. 13. Job 33. 13.

Sometimes, he hath his Way in the Whirlwind; but sometimes the Lord is not there, Nah. 13. 1 King. 19. 11.

If God will deal more gently with thee, than with others of his Children, grudge not at it: Refuse not the Waters that go softly, lest he bring upon thee the Waters of the Rivers, strong and many; even these two smoaking Fire-brands, the Devil, and Guilt of Sin; Isa. 8. 6, 7. He said to Peter, Follow me: And what Thunder did Zacheus hear or see? Zacheus, come down, said Christ; and he came down (sayes Luke) and Received him Joyfully.

But had Peter, or Zacheus, made the Objection that thou hast made; and Directed the Spirit of the Lord, as thou hast done; they might have looked long enough, before they had found themselves coming to Jesus Christ.

Besides, I will tell thee; That the greatness of Sense of Sin, the hideous Roarings of the Devil, yea, and abundance p. 225of Revelations, will not prove that God is bringing the Soul to Jesus Christ: As Balaam, Cain, Judas, and others can witness.

Further; Consider, that what thou hast not of these things now, thou mayst have another time, and that to thy Distraction: Wherefore, instead of being discontent, because thou art not in the Fire, because thou hearest not the Sound of the Trumpet, and Alarum of War; Pray, that thou enter not into Temptation: Yea, come boldly to the Throne of Grace, and obtain Mercy, and find Grace to help in that time of need; Psal. 88. 15. Matth. 26. 40, 41. Heb. 4. 16.

Poor Creature! Thou criest, If I were Tempted, I could come faster, and with more Confidence to Jesus Christ: Thou sayest thou knowst not what. What sayes Job? With-draw thy Hand from me, and let not thy Dread make me afraid: Then call thou, and I will answer; or let me speak, and answer thou me, Job 13. 21. It is not the overheavy Load of Sin, but the Discovery of Mercy; not the Roaring of the Devil, but the Drawing of the Father, that makes a Man come to Jesus p. 226Christ: I my self know all these Things.

True, sometimes, yea, most an end▪ they that come to Jesus Christ, come the Way that thou desirest; the Loaden, Tempted Way: But the Lord also leads some by the Waters of Comfort. If I was to chuse, when to go a long Journey; to wit, Whether I would go it in the Dead of Winter, or in the Pleasant Spring, (though if it was a very profitable Journey, (as that of coming to Christ is) I would chuse to go it through Fire and Water, before I would lose the Benefit) I would chuse to go it in the Pleasant Spring; because the Way would be more Delightsome, the Dayes longer and Warmer, the Nights shorter, and not so Cold. And it is observable, that that very Argument that thou usest to weaken thy Strength in the Way, that very Argument Christ Jesus useth to incourage his Beloved to come to him: Arise (saith he) my Love, my Fair One, and come away; (Why?) For lo, the Winter is past, the Rain is over and gone, the Flowers appear in the Earth, the time of the Singing of Birds is come, and the Voyce of the Turtle is heard in our Land. The Fig-Tree p. 227putteth forth her Green Figs, and the Vine, with her tender Grapes, give a good Smell: Arise my Love, my Fair One, and come away, Song 2. 10, 11, 12, 13.

Trouble not thy self therefore, Coming-Sinner. If thou seest thy lost Condition by Original and Actual Sin; if thou seest thy Need of the spotless Righteousness of Jesus Christ; if thou art willing to be found in him, and to take up thy Cross and follow him: Then pray for a fair Wind, and good Weather, and come away. Stick no longer in a Muse and Doubt about Things, but come away to Jesus Christ: Do it, I say, lest thou tempt God to lay the Sorrows of a Travelling Woman upon thee. Thy Folly in this thing, may make him do it. Mind what follows: The Sorrows of a Travelling Woman shall come upon him: Why? He is an unwise Son; so he should not stay long in the Place of the breaking forth of Children, Hos. 13. 13.

Seventhly, Thy Fears that Christ will not Receive thee, may arise from those Decayes that thou findest in thy Soul, even while thou art coming to him: Some, even as they are coming to Jesus p. 228Christ, do find themselves grow worse and worse; And this is, indeed, a fore Tryal to the poor Coming-Sinner.

To explain my self: There is such an one a coming to Jesus Christ; who, when at first, he began to look out after him, was Sensible, Affectionate, and broken in Spirit: but now is grown Dark, Sensless, Hard-hearted, and inclining to neglect Spiritual Duties, &c. Besides, he now finds in himself, Inclinations to Unbelief, Atheisme, Blasphemy, and the like: Now he finds, he cannot Tremble at God's Word, his Judgements, nor at the Apprehensions of Hell-fire: Neither can he, as he thinketh, be sorry for these Things. Now, this is a sad Dispensation: The Man under the Sixth Head, complained for want of Temptations; but thou hast enough of them: Art thou glad of them, Tempted, Coming-Sinner? They that never were Exercised with them, may think it a fine thing to be within the Range; but he that is there, is ready to sweat Blood for Sorrow of Heart, and to howl for Vexation of Spirit.

p. 229This man is in the Wilderness, among the wild Beasts: here he sees a Bear, there a Lyon, Yonder a Leopard, a Wolf, a Dragon: Devils of all sorts, doubts of all sorts: Fears of all sorts Haunt and Molest his Soul. Here he sees smoak, yea, feels fire and brimstone, scattered upon his secret places; he hears the sound of an Horrible Tempest.

O! My friends, even the Lord Jesus that knew all things, even He, saw no pleasure in Temptations, nor did He desire to be in them: Wherefore one, Text saith, he was led; and an other, he was driven of the Spirit into the wilderness, to be tempted of the Devil. Mat. 4. 1. Mar. 1. 12.

But to return, Thus it happeneth sometimes to them that are coming to Jesus Christ. A sad hap indeed; one would think, that he that is flying from Wrath to come, has little need of such Clogges as these; And yet so it is, and wofull experience proves it: The Church of old Complained, that her enemies over-took her, between the straights. Just between hope and fear, Heaven and Hell, Lam. 1.

This man feeleth the infirmity of his p. 230flesh; he findeth a proneness in himself to be desperate: now he chides with God, Flings and Tumbles like a Wild Bull in a net, and still the guilt of all returns upon himself, to the Crushing of him to peices; Yet he feeleth his heart so hard, that he can find, as he thinks, no kind falling under any of his Miscarriages. Now he is a lump of confusion in his own eyes, whose Spirit, and Actions are without order.

Temptations serve the Christian, as the Shepheards dogs serveth the silly sheep, that is coming behind the flock; he runs upon it, pulls it down, worry it, wound it, and grievously bedabbleth it with dirt and wet in the lowest places of the Furrows of the field: And not leaving it, untill it is half dead; nor then neither, except God rebuke.

Here is now room for fears of being cast away. Now I see I am lost, sayes the sinner; This is not coming to Jesus Christ, sayes the sinner; such a desperate hard, and wretched heart as mine is, cannot be a gracious one, saith the sinner: And bid such an one be Better; he sayes, I cannot, no I cannot.

p. 231Quest. But what will you say to a Soul in this condition?

Answ. I will say, that Temptations have attended the best of Gods people; I will say, that Temptations come to do us good; and I will say also, that there is a difference betwixt growing worse and worse, and thy seeing more clearly how bad thou art.

There is a man of an ill-favoured countenance, who hath too high a conceit of his beauty; and wanting the benefit of a glass, he still stands in his own conceit; at last a Limner is sent unto him, who draweth his ill-favoured face to the life: now looking thereon, he begins to be convinc't that he is not half so handsome, as he thought he was. Coming sinner, thy Temptations are these painters, they have drawn out thy ill-favoured heart to the life, and have set it before thine eyes, and now thou seest how ill favoured thou art.

Hezekiah was a good man, yet when he lay sick (for ought I know) he had some what too good an opinion of his heart; and for ought I know also, the Lord might, upon his recovery, leave him to a Temptation, that he might better know All that was in his heart. p. 232Compare, Isa. 38. 1, 2, 3. with 2 Chron. 32. 31.

Alas! we are sinfull out of measure, but see it not to the full, untill an hour of Temptation comes: But when it comes, it doth as the Painter doth, it draweth out our heart to the life: Yet the sight of what we are, should not keep us from coming to Jesus Christ.

There are two ways, by which God lets a man into a sight of the Naughtyness of his heart: One is, by the light of the Word, and spirit of God; and the other is, by the Temptations of the Devil. But by the first, we see our naughtiness one way, and by the second, another. By the Light of the Word, and Spirit of God, thou hast a sight of thy naughtyness, as by the light of the Sun, thou hast a sight of the spots, and defilements that are in thy house or raiment. Which light gives thee to see a necessity of cleansing, but maketh not the blemishes to spread more abominably. But when Satan comes, when he tempts, he puts life and rage into our sins, and turnes them, as it were, into so many devils within us. Now like prisoners they attempt to brake through the prison of our p. 233body; they will attempt to get out at our eyes, mouths, ears, any ways; To the Scandal of the Gospel, and Reproach of Religion, to the darkning of our evidences, and damning of our souls.

But I shall say, as I said before, this hath oft times been the Lot of Gods people. And, No Temptation hath over-taken thee, but such as is common to man; and God is faithfull, who will not suffer thee to be tempted above what thou art able, 1 Cor. 10. 13. See the Book of Job, the Book of Psalms, and that of the Lamentations. And remember further, that Christ himself was tempted to blaspheme, to worship the devil, and to Murder himself. (Mat 4. Luk. 4.) Temptations, worse then which, thou canst hardly be over-taken with. But he was sinless. That is true. And he is thy Saviour, and that is as true: Yea, it is as true also, that by his being tempted, he became the Conqueror of the tempter, and a succourer of those that are tempted, Col. 2. 14, 15. Heb. 2. 17. chap. 4. 15, 16.

Quest. But what should be the reason, that some that are coming to Christ, should be so Lamentably cast down, and buffetted with Temptations?

Answ. It may be for several causes.

p. 234First, Some that are coming to Christ, cannot be perswaded, untill the Temptation comes, that they are so vile as the Scripture saith they are: True, they see so much of their wretchedness, as to drive them to Christ; but there is an over, and above, of wickedness, which they see not. Peter little thought that he had had Cursing, and Swearing, and Lying, and an inclination in his heart to deny his Master, before the Temptation came: But when that indeed, came upon him, then he found it there to his sorrow. Joh. 13. 36, 37, 38. Mark. 14. 36, 37, 38, 39, 40, 68, 69, 70, 71, 72.

Secondly, Some that are coming to Jesus Christ, are too much affected with their own graces, and too little taken with Christs person; wherefore God, to take them off from doteing upon their own Jewels, and that they might look more to the person; undertaking, and merits of his Son, plunges them into the ditch by Temptations. And this I take to be the meaning of Job. If I wash me, said he, with snow-water, and make my self never so clean, yet wilt thou plung me in the ditch, and mine own clothes shall abhor me, Job 9. 30, 31. Job had been before a little too much Tampering with p. 235his own graces, and setting his excellencies a little too high (as these Texts make manifest, Job 33. 8, 9, 10, 11, 12. chap. 34. 5, 6, 7, 8, 9. chap. 35. 2, 3. chap. 38. 1, 2. chap. 40. 1, 2, 3, 4. chap. 42. 3, 4, 5, 6.) But by that the Temptation was ended, you find him better taught.

Yea, God doth oft-times, even for this thing as it were, take our graces from us, and so leave us almost quite to our selves, and to the tempter, that we may learn not to love the Picture, more than the person of his Son. See how he dealt with them in the Sixteenth of Ezek, and the Second of Hosea.

Thirdly, Perhaps thou hast been given too much, to Judge thy brother, to condemn thy brother, because a poor tempted man: And God, to bring down the pride of thy heart, letteth the tempter loose upon thee, that thou also mayest feel thy self weak. For pride goeth before destruction, and an haughty spirit before a fall. Pro. 16. 18.

Fourthly, It may be thou hast dealt a little too roughly with those that God hath this way wounded; not considering thy self, lest thou also be tempted: and therefore God hath suffered it to come unto thee, Gal. 6. 1.

p. 236Fifthly, It may be thou wast given to slumber, and sleep, and therefore these Temptations were sent to awaken thee. You know that Peters Temptation came upon him, after his sleeping; then, instead of watching and praying; then he denyed, and denyed, and denyed his Master, Mat. 26.

Sixthly, It may be thou hast presumed too far, and stood too much in thine own strength, and therefore is a time of Temptation come upon thee. This was also one cause, why it came upon Peter. Though all men forsake thee, yet will not I. Ah! that's the way to be tempted indeed, Joh. 13. 36, 37, 38.

Seventhly, It may be, God intends to make thee wise, to speak a word in season, to others that are afflicted; and therefore he suffereth thee to be Tempted. Christ was tempted, that he might be able to succour them that are tempted. Heb. 2. 18.

Eighthly, It may be Satan hath dared God, to suffer him to tempt thee; promising, that if he will but let him do it, thou wilt curse him to his face. Thus he obtained leave against Job; wherefore take heed, tempted soul, lest thou provest the devils sayings true. Job 1. chap. 2.

p. 237Ninethly, It may be thy graces must be tryed in the fire, that that rust that cleaveth to them, may be taken away, and themselves proved, both before Angels and Devils, far better than of Gold that perisheth; it may be also, that thy graces are to receive special Praises and Honour, and Glory, at the coming of the Lord Jesus (to Judgement) for all the exploits that thou hast Acted by them against Hell, and its infernal crue, in the day of thy Temptation, 1 Pet. 1. 6, 7.

Tenthly, It may be, God would have others learn by thy sighs, groans and complaints under Temptation, to beware of those sins; for the sake of which, thou art at present delivered to the Tormentors.

But to conclude this, put the worst to the worst, (and then things will be bad enough) suppose that thou art to this day without the grace of God, yet thou art but a miserable Creature, a sinner, that has need of a blessed Saviour; and the Text presents thee with one as good, and kind, as heart can wish: who also for thy incouragement saith, And him that cometh to me, I will in no wise cast out.