coming to him; for he that is but coming to him is yet, in some sense,
at a distance from him; as it is said of the coming prodigal, “And
while he was yet a great way off” (Luke 15:20). Now he that is nearer
to him hath the best sight of him; and so is able to make the best
judgment of his wonderful grace and beauty, as God saith, “Let them
come near, then let them speak” (Isa 41:1). And as the apostle John
saith, “And we have seen and do testify that the Father sent the Son to
be the Saviour of the world” (1 John 4:14). He that is not yet come,
though he is coming, is not fit, not being indeed capable to make that
judgment of the worth and glory of the grace of Christ, as he is that
is come to him, and hath seen and beheld it. Therefore, sinner, suspend
thy judgment till thou art come nearer.
2. He that is come to Christ has the advantage of him that is but
coming, in that he is eased of his burden; for he that is but coming is
not eased of his burden (Matt 11:28). He that is come has cast his
burden upon the Lord. By faith he hath seen himself released thereof;
but he that is but coming hath it yet, as to sense and feeling, upon
his own shoulders. “Come unto me, all ye that labour and are heavy
laden,” implies, that their burden, though they are coming, is yet upon
them, and so will be till indeed they are come to him.
3. He that is come to Christ has the advantage of him that is but
coming in this also, namely, he hath drank of the sweet and soul
refreshing water of life; but he that is but coming hath not. “If any
man thirst, let him come unto me and drink” (John 7:37).
Mark, He must come to him before he drinks: according to that of the
prophet, “Ho! every one that thirsteth, come ye to the waters.” He
drinketh not as he cometh, but when he is come to the waters (Isa
55:1).
4. He that is come to Christ hath the advantage of him that as yet is
but coming in this also, to wit, he is not so terrified with the noise,
and, as I may call it, hue and cry, which the avenger of blood makes at
the heels of him that yet is but coming to him. When the slayer was on
his flight to the city of his refuge, he had the noise or fear of the
avenger of blood at his heels; but when he was come to the city, and
was entered thereinto, that noise ceased. Even so it is with him that
is but coming to Jesus Christ, he heareth many a dreadful sound in is
ear; sounds of death and damnation, which he that is come is at present
freed from. Therefore he saith, “Come, and I will give you rest.” And
so he saith again, “We that have believed, do enter into rest,” as he
said, &c. (Heb 4).
5. He, therefore, that is come to Christ, is not so subject to those
dejections, and castings down, by reason of the rage and assaults of
the evil one, as is the man that is but coming to Jesus Christ, though
he has temptations too. “And as he was yet a-coming, the devil threw
him down, and tare him” (Luke 9:42). For he has, though Satan still
roareth upon him, those experimental comforts and refreshments, to wit,
in his treasury, to present himself with, in times of temptation and
conflict; which he that is but coming has not.
6. He that is come to Christ has the advantage of him that is but
coming to him, in this also, to wit, he hath upon him the wedding
garment, &c., but he that is coming has not. The prodigal, when coming
home to his father, was clothed with nothing but rags, and was
tormented with an empty belly; but when he was come, the best robe is
brought out, also the gold ring, and the shoes, yea, they are put upon
him, to his great rejoicing. The fatted calf was killed for him; the
music was struck up to make him merry; and thus also the Father himself
sang of him, “This my son was dead, and is alive again; was lost and is
found” (Luke 15:18,19).
7. In a word, he that is come to Christ, his groans and tears, his
doubts and fears, are turned into songs and praises; for that he hath
now received the atonement, and the earnest of his inheritance; but he
that is but yet a-coming, hath not those praises nor songs of
deliverance with him; nor has he as yet received the atonement and
earnest of his inheritance, which is, the sealing testimony of the Holy
Ghost, through the sprinkling of the blood of Christ upon his
conscience, for he is not come (Rom 5:11; Eph 1:13; Heb 12:22-24).
[Import of the word COMETH.]
“And him that COMETH.” There is further to be gathered from this word
cometh, these following particulars:—
1. That Jesus Christ hath his eye upon, and takes notice of, the first
moving of the heart of a sinner after himself. Coming sinner, thou
canst not move with desires after Christ, but he sees the working of
those desires in thy heart. “All my desire,” said David, “is before
thee; and my groaning is not hid from thee” (Psa 38:9). This he spake,
as he was coming, after he had backslidden, to the Lord Jesus Christ.
It is said of the prodigal, that while he was yet a great way off, his
father saw him, had his eye upon him, and upon the going out of his
heart after him (Luke 15:20).
When Nathanael was come to Jesus Christ, the Lord said to them that
stood before him, “Behold an Israelite indeed, in whom is no guile.”
But Nathanael answered him, “Whence knowest thou me?” Jesus answered,
“Before that Philip called thee, when thou wast under the fig-tree, I
saw thee.” There, I suppose, Nathanael was pouring out of his soul to
God for mercy, or that he would give him good understanding about the
Messias to come; and Jesus saw all the workings of his honest heart at
that time (John 1:47,48).
Zaccheus also had some secret movings of heart, such as they were,
towards Jesus Christ, when he ran before, and climbed up the tree to
see him; and the Lord Jesus Christ had his eye upon him: therefore,
when he was come to the place, he looked up to him, bids him come down,
“For today,” said he, “I must abide at thy house;” to wit, in order to
the further completing the work of grace in his soul (Luke 19:1-9).
Remember this, coming sinner.
2. As Jesus Christ hath his eye upon, so he hath his heart open to
receive, the coming sinner. This is verified by the text: “And him that
cometh to me I will in no wise cast out.” This is also discovered by
his preparing of the way, in his making of it easy (as may be) to the
coming sinner; which preparation is manifest by those blessed words, “I
will in no wise cast out;” of which more when we come to the place. And
while “he was yet a great way off, his Father saw him, and had
compassion, and ran, and fell on his neck, and kissed him” (Luke
15:20). All these expressions do strongly prove that the heart of
Christ is open to receive the coming sinner.
3. As Jesus Christ has his eye upon, and his heart open to receive, so
he hath resolved already that nothing shall alienate his heart from
receiving the coming sinner. No sins of the coming sinner, nor the
length of the time that he hath abode in them, shall by any means
prevail with Jesus Christ to reject him. Coming sinner, thou art coming
to a loving Lord Jesus!
4. These words therefore are dropped from his blessed mouth, on purpose
that the coming sinner might take encouragement to continue on his
journey, until he be come indeed to Jesus Christ. It was doubtless a
great encouragement to blind Bartimeus, that Jesus Christ stood still
and called him, when he was crying, “Jesus, thou Son of David, have
mercy on me;” therefore, it is said, he cast away his garment, “rose,
and came to Jesus” (Mark 10:46). Now, if a call to come hath such
encouragement in it, what is a promise of receiving such, but an
encouragement much more? And observe it, though he had a call to come,
yet not having a promise, his faith was forced to work upon a mere
consequence, saying, He calls me; and surely since he calls me, he will
grant me my desire. Ah! but coming sinner, thou hast no need to go so
far about as to draw (in this matter) consequences, because thou hast
plain promises: “And him that cometh to me I will in no wise cast out.”
Here is full, plain, yea, what encouragement one can desire; for,
suppose thou wast admitted to make a promise thyself, and Christ should
attest that he would fulfil it upon the sinner that cometh to him,
Couldst thou make a better promise? Couldst thou invent a more full,
free, or larger promise? a promise that looks at the first moving of
the heart after Jesus Christ? a promise that declares, yea, that
engageth Christ Jesus to open his heart to receive the coming sinner?
yea, further, a promise that demonstrateth that the Lord Jesus is
resolved freely to receive, and will in no wise cast out, nor means to
reject, the soul of the coming sinner! For all this lieth fully in this
promise, and doth naturally flow therefrom. Here thou needest not make
use of far-fetched consequences, nor strain thy wits, to force
encouraging arguments from the text. Coming sinner, the words are
plain: “And him that cometh to me I will in no wise cast out.”
[TWO SORTS OF SINNERS COMING TO CHRIST.]
“And him that COMETH.” There are two sorts of sinners that are coming
to Jesus Christ. First, Him that hath never, while of late, 14 at all
began to come. Second, Him that came formerly, and after that went
back; but hath since bethought himself, and is now coming again. Both
these sorts of sinners are intended by the HIM in the text, as is
evident; because both are now the coming sinners. “And him that
cometh.”
First. [The newly-awakened comer.]—For the first of these: the sinner
that hath never, while of late, began to come, his way is more easy; I
do not say, more plain and open to come to Christ than is the
other—those last not having the clog of a guilty conscience, for the
sin of backsliding, hanging at their heels. But all the encouragement
of the gospel, with what invitations are therein contained to coming
sinners, are as free and as open to the one as to the other; so that
they may with the same freedom and liberty, as from the Word, both
alike claim interest in the promise. “All things are ready;” all things
for the coming backsliders, as well as for the others: “Come to the
wedding.” “And let him that is athirst come” (Matt 22:1-4; Rev 22:17).
Second. [The returning backslider.]—But having spoke to the first of
these already, I shall here pass it by; and shall speak a word or two
to him that is coming, after backsliding, to Jesus Christ for life. Thy
way, O thou sinner of a double dye, thy way is open to come to Jesus
Christ. I mean thee, whose heart, after long backsliding, doth think of
turning to him again. Thy way, I say, is open to him, as is the way of
the other sorts of comers; as appears by what follows:—
1. Because the text makes no exception against thee. It doth not say,
And any him but a backslider, any him but him. The text doth not thus
object, but indefinitely openeth wide its golden arms to every coming
soul, without the least exception; therefore thou mayest come. And take
heed that thou shut not that door against thy soul by unbelief, which
God has opened by his grace.
2. Nay, the text is so far from excepting against thy coming, that it
strongly suggesteth that thou art one of the souls intended, O thou
coming backslider; else what need that clause have been so inserted, “I
will in no wise cast out?” As who should say, Though those that come
now are such as have formerly backslidden, I will in “no wise” cast
away the fornicator, the covetous, the railer, the drunkard, or other
common sinners, nor yet the backslider neither.
3. That the backslider is intended is evident,
(1.) For that he is sent to by name, “Go, tell his disciples and Peter”
(Mark 16:7). But Peter was a godly man. True, but he was also a
backslider, yea, a desperate backslider: he had denied his Master once,
twice, thrice, cursing and swearing that he knew him not. If this was
not backsliding, if this was not an high and eminent backsliding, yea,
a higher backsliding than thou art capable of, I have thought amiss.
Again, when David had backslidden, and had committed adultery and
murder in his backsliding, he must be sent to by name: “And,” saith the
text, “the Lord sent Nathan unto David.” And he sent him to tell him,
after he had brought him to unfeigned acknowledgment, “The Lord hath
also put away, or forgiven thy sin” (2 Sam 12:1,13).
This man also was far gone: he took a man’s wife, and killed her
husband, and endeavoured to cover all with wicked dissimulation. He did
this, I say, after God had exalted him, and showed him great favour;
wherefore his transgression was greatened also by the prophet with
mighty aggravations; yet he was accepted, and that with gladness, at
the first step he took in his returning to Christ. For the first step
of the backslider’s return is to say, sensibly and unfeignedly, “I have
sinned;” but he had no sooner said thus, but a pardon was produced,
yea, thrust into his bosom: “And Nathan said unto David, The Lord hath
also put away thy sin.”
(2.) As the person of the backslider is mentioned by name, so also is
his sin, that, if possible, thy objections against thy returning to
Christ may be taken out of thy way; I say, thy sin also is mentioned by
name, and mixed, as mentioned, with words of grace and favour: “I will
heal their backsliding, I will love them freely” (Hosea 14:4). What
sayest thou now, backslider?
(3.) Nay, further, thou art not only mentioned by name, and thy sin by
the nature of it, but thou thyself, who art a returning backslider,
put, (a) Amongst God’s Israel, “Return, thou backsliding Israel, saith
the Lord; and I will not cause mine anger to fall upon you; for I am
merciful, saith the Lord, and I will not keep anger for ever” (Jer
3:12). (b) Thou art put among his children; among his children to whom
he is married. “Turn, O backsliding children, for I am married unto
you” (verse 14). (c) Yea, after all this, as if his heart was so full
of grace for them, that he was pressed until he had uttered it before
them, he adds, “Return, ye backsliding children, and I will heal your
backslidings” (verse 22).
(4.) Nay, further, the Lord hath considered, that the shame of thy sin
hath stopped thy mouth, and made thee almost a prayerless man; and
therefore he saith unto thee, “Take with you words, and turn to the
Lord: say unto him, Take away all iniquity, and receive us graciously.”
See his grace, that himself should put words of encouragement into the
heart of a backslider; as he saith in another place, “I taught Ephraim
to go, taking him by the arms.” This is teaching him to go indeed, to
hold him up by the arms; by the chin, as we say (Hosea 14:2; 11:3).
From what has been said, I conclude, even as I said before, that the
him in the text, and him that cometh, includeth both these sorts of
sinners, and therefore both should freely come.
Quest. 1. But where doth Jesus Christ, in all the word of the New
Testament, expressly speak to a returning backslider with words of
grace and peace? For what you have urged as yet, from the New
Testament, is nothing but consequences drawn from this text. Indeed it
is a full text for carnal ignorant sinners that come, but to me, who am
a backslider, it yieldeth but little relief.
Answ. How! but little encouragement from the text, when it is said, “I
will in no wise cast out”! What more could have been said? What is here
omitted that might have been inserted, to make the promise more full
and free? Nay, take all the promises in the Bible, all the freest
promises, with all the variety of expressions of what nature or extent
soever, and they can but amount to the expressions of this very
promise, “I will in no wise cast out;” I will for nothing, by no means,
upon no account, however they have sinned, however they have
backslidden, however they have provoked, cast out the coming sinner.
But,
Quest. 2. Thou sayest, Where doth Jesus Christ, in all the words of the
New Testament, speak to a returning backslider with words of grace and
peace, that is under the name of a backslider?
Answ. Where there is such plenty of examples in receiving backsliders,
there is the less need for express words to that intent; one promise,
as the text is, with those examples that are annexed, are instead of
many promises. And besides, I reckon that the act of receiving is of as
much, if not of more encouragement, than is a bare promise to receive;
for receiving is as the promise, and the fulfilling of it too; so that
in the Old Testament thou hast the promise, and in the New, the
fulfilling of it; and that in divers examples.
1. In Peter. Peter denied his master, once, twice, thrice, and that
with open oath; yet Christ receives him again without any the least
hesitation or stick. Yea, he slips, stumbles, falls again, in downright
dissimulation, and that to the hurt and fall of many others; but
neither of this doth Christ make a bar to his salvation, but receives
him again at his return, as if he knew nothing of the fault (Gal 2).
2. The rest of the disciples, even all of them, did backslide and leave
the Lord Jesus in his greatest straits. “Then all the disciples forsook
him and fled,” (Matt 26:56), they returned, as he had foretold, every
one to his own, and left him alone; but this also he passes over as a
very light matter. Not that it was so indeed in itself, but the
abundance of grace that was in him did lightly roll it away; for after
his resurrection, when first he appeared unto them, he gives them not
the least check for their perfidious dealings with him, but salutes
them with words of grace, saying, “All hail! be not afraid, peace be to
you; all power in heaven and earth is given unto me.” True, he rebuked
them for their unbelief, for the which also thou deservest the same.
For it is unbelief that alone puts Christ and his benefits from us
(John 16:52; Matt 28:9-11; Luke 24:39; Mark 16:14).
3. The man that after a large profession lay with his father’s wife,
committed a high transgression, even such a one that at that day was
not heard of, no, not among the Gentiles. Wherefore this was a
desperate backsliding; yet, at his return, he was received, and
accepted again to mercy (1 Cor 5:1,2; 2 Cor 2:6-8).
4. The thief that stole was bid to steal no more; not at all doubting
but that Christ was ready to forgive him this act of backsliding (Eph
4:28).
Now all these are examples, particular instances of Christ’s readiness
to receive the backsliders to mercy; and, observe it, examples and
proofs that he hath done so are, to our unbelieving hearts, stronger
encouragements than bare promises that so he will do.
But again, the Lord Jesus hath added to these, for the encouragement of
returning backsliders, to come to him. (1.) A call to come, and he will
receive them (Rev 2:1-5; 14-16; 20-22; 3:1-3; 15-22). Wherefore New
Testament backsliders have encouragement to come. (2.) A declaration of
readiness to receive them that come, as here in the text, and in many
other places, is plain. Therefore, “Set thee up waymarks, make thee
high heaps,” of the golden grace of the gospel, “set thine heart toward
the highway, even the way which thou wentest.” When thou didst
backslide; “turn again, O virgin of Israel, turn again to these thy
cities” (Jer 31:21).
“And him that cometh.” He saith not, and him that talketh, that
professeth, that maketh a show, a noise, or the like; but, him that
cometh. Christ will take leave to judge, who, among the many that make
a noise, they be that indeed are coming to him. It is not him that
saith he comes, nor him of whom others affirm that he comes; but him
that Christ himself shall say doth come, that is concerned in this
text. When the woman that had the bloody issue came to him for cure,
there were others as well as she, that made a great bustle about him,
that touched, yea, thronged him. Ah, but Christ could distinguish this
woman from them all; “And he looked round about” upon them all, “to see
her that had done this thing” (Mark 5:25-32). He was not concerned with
the thronging, or touchings of the rest; for theirs were but
accidental, or at best, void of that which made her touch acceptable.
Wherefore Christ must be judge who they be that in truth are coming to
him; Every man’s ways are right in his own eyes, “but the Lord weigheth
the spirits” (Prov 16:2). It standeth therefore every one in hand to be
certain of their coming to Jesus Christ; for as thy coming is, so shall
thy salvation be. If thou comest indeed, thy salvation shall be indeed;
but if thou comest but in outward appearance, so shall thy salvation
be; but of coming, see before, as also afterwards, in the use and
application.
“And him that cometh TO ME.” These words to me are also well to be
heeded; for by them, as he secureth those that come to him, so also he
shows himself unconcerned with those that in their coming rest short,
to turn aside to others; for you must know, that every one that comes,
comes not to Jesus Christ; some that come, come to Moses, and to his
law, and there take up for life; with these Christ is not concerned;
with these his promise hath not to do. “Christ is become of no effect
unto you; whosoever of you are justified by the law, ye are fallen from
grace” (Gal 5:4). Again, some that came, came no further than to gospel
ordinances, and there stay; they came not through them to Christ; with
these neither is he concerned; nor will their “Lord, Lord,” avail them
anything in the great and dismal day. A man may come to, and also go
from the place and ordinances of worship, and yet not be remembered by
Christ. “So I saw the wicked buried,” said Solomon, “who had come and
gone from the place of the holy, and they were forgotten in the city
where they had so done; this is also vanity” (Eccl 8:10).
“TO ME.” These words, therefore, are by Jesus Christ very warily put
in, and serve for caution and encouragement; for caution, lest we take
up in our coming anywhere short of Christ; and for encouragement to
those that shall in their coming, come past all; till they come to
Jesus Christ. “And him that cometh to me I will in no wise cast out.”
Reader, if thou lovest thy soul, take this caution kindly at the hands
of Jesus Christ. Thou seest thy sickness, thy wound, thy necessity of
salvation. Well, go not to king Jareb, for he cannot heal thee, nor
cure thee of thy wound (Hosea 5:13). Take the caution, I say, lest
Christ, instead of being a Saviour unto thee, becomes a lion, a young
lion, to tear thee, and go away (Hosea 5:14).
There is a coming, but not to the Most High; there is a coming, but not
with the whole heart, but as it were feignedly; therefore take the
caution kindly (Jer 3:10; Hosea 7:16).
“And him that cometh TO ME;” Christ as a Saviour will stand alone,
because his own arm alone hath brought salvation unto him. He will not
be joined with Moses, nor suffer John Baptist to be tabernacled by him.
I say they must vanish, for Christ will stand alone (Luke 9:28-36).
Yea, God the Father will have it so; therefore they must be parted from
him, and a voice from heaven must come to bid the disciples hear only
the beloved Son. Christ will not suffer any law, ordinance, statute, or
judgment, to be partners with him in the salvation of the sinner. Nay,
he saith not, and him that cometh to my WORD; but, and him that cometh
to ME. The words of Christ, even his most blessed and free promises,
such as this in the text, are not the Saviour of the world; for that is
Christ himself, Christ himself only. The promises, therefore, are but
to encourage the coming sinner to come to Jesus Christ, and not to rest
in them, short of salvation by him. “And him that cometh TO ME.” The
man, therefore, that comes aright, casts all things behind his back,
and looketh at, nor hath his expectations from ought, but the Son of
God alone; as David said, “My soul, wait thou only upon God; for my
expectation is from him. He only is my rock, and my salvation; he is my
defence; I shall not be moved” (Psa 62:5,6). His eye is to Christ, his
heart is to Christ, and his expectation is from him, from him only.
Therefore the man that comes to Christ, is one that hath had deep
considerations of his own sins, slighting thoughts of his own
righteousness, and high thoughts of the blood and righteousness of
Jesus Christ; yea, he sees, as I have said, more virtue in the blood of
Christ to save him, than there is in all his sins to damn him. He
therefore setteth Christ before his eyes; there is nothing in heaven or
earth, he knows, that can save his soul and secure him from the wrath
of God, but Christ; that is, nothing but his personal righteousness and
blood.
[Import of the words IN NO WISE.]
“And him that cometh to me, I will in no wise cast out.” IN NO WISE: by
these words there is [First,] Something expressed; and [Second,]
Something implied.