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 the 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 before determined by the Father (John 4).
(2.) What providence was it that there should be a tree in the way for
Zaccheus to climb, thereby to give Jesus opportunity to call that chief
of the publicans home to himself, even before he came down therefrom
(Luke 19).
(3.) Was it not also wonderful 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 session that Christ himself was to die; nay, and
that it should 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! (Luke 23).
(4.) What a strange providence was it, and as strangely 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 Philemon! Behold “all things work
together for good to them that love God, to them who are the called
according to his purpose” (Rom 8:28).
Nay, I have myself 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 to be seen; nay, to jeer and flout others, as also to catch and
carp at things. Some also to feed their adulterous eyes with the sight
of beautiful objects; and yet God hath made use even of these things,
and even of the wicked and sinful proposals of sinners, to bring them
under the grace that might save their souls.
Use Seventh. 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 world that plainly see a change, a
mighty change, in their neighbours 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 melancholy; to sitting alone; to overmuch reading; to
their going to too many sermons; to too much studying and musing on
what they hear.
Also they conclude, on the other side, that it is for want of merry
company; for want of physic; and therefore they advise them to leave
off reading, going to sermons, the company of sober people; and to be
merry, to go a gossiping, to busy themselves in the things of this
world, not to sit musing alone, &c. But come, poor ignorant sinner, let
me deal with thee. It seems 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 sayest in this,
to every one that passeth by, thou art a fool. What! count convictions
for sin, mournings for sin, and repentance for sin, melancholy? This is
like those that on the other side said, “These men are [drunk with]
full of new wine,” &c. Or as he that said Paul was mad (Acts 2:13,
26:24). Poor ignorant sinner! canst thou judge no better? What! is
sitting alone, pensive under God’s 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 thyself against
God, thou hast despised the operation of his hands, thou attemptest to
murder souls. What! canst thou give no better counsel touching those
whom God hath wounded, 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 mirth?” (Eccl 7:4).
Thou biddest them shun the hearing of thundering preachers; but is it
not “better to hear the rebuke of the wise, than for a man to hear the
song of fools?” (Eccl 7:5). Thou biddest them busy themselves in the
things of this world; but dost thou not know that the Lord bids, “Seek
first the kingdom of God, and his righteousness?” (Matt 6:33). Poor
ignorant sinner! hear the counsel of God to such, and learn thyself to
be wiser. “Is any afflicted? let him pray. Is any merry? let him sing
psalms” (James 5:13). “Blessed is the man that heareth me” (Prov 8:32).
And hear for time to come, “Save yourselves from this untoward
generation” (Acts 2:40). “Search the Scriptures” (John 5:39). “Give
attendance to reading” (1 Tim 4:13). “It is better to go to the house
of mourning” (Eccl 7:2,3).
And wilt thou judge him that doth thus? Art thou almost like Elymas 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 13:8-13). 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 how they shall escape the
same? What! teach men to put God and his Word out of their minds, by
running to merry company, by running to the world, by gossiping? &c.
This is as much as to bid them to say to God, “Depart from us, for we
desire not the knowledge of thy ways;” or, “What is the Almighty that
we should serve him? or what profit have we if we keep his ways?” Here
is a devil in grain! What! bid man 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” (Eph 2:2).
[Two objections answered.]
Object. 1. But we do not know that such are coming to Jesus Christ;
truly we wonder at them, and think they are fools.
Answ. Do you not know that they are coming to Jesus Christ? then they
may be coming to him, for aught you know; and why will ye be worse than
the brute, to speak evil of the things you know not? What! are ye made
to be taken and destroyed? must ye utterly perish in your own
corruptions? (2 Peter 2:12). 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 counsel 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). 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). 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 in the way is abomination
to the wicked” (Prov 29:27). Your wondering at them argues that you are
strangers to yourselves, to conviction for sin, and to hearty desires
to be saved; as also to coming to Jesus Christ.
Object. 2. But how shall we know that such men are coming to Jesus
Christ?
Answ. Who can make them see that Christ has made blind? (John 2:8,9).
Nevertheless, because I endeavour thy conviction, conversion, and
salvation, consider: Do they cry out of sin, being burthened with it,
as of an exceeding bitter thing? Do they fly from it, as from the face
of a deadly serpent? Do they cry out of the insufficiency of their own
righteousness, as to justification in the sight of God? Do they cry out
after the Lord Jesus, to save them? Do they see more worth and merit in
one drop of Christ’s blood to save them, than in all the sins of the
world to damn them? Are they tender of sinning against Jesus Christ? Is
his name, person, and undertakings, more precious to them, than is the
glory of the world? Is this word more dear unto them? Is faith in
Christ (of which they are convinced by God’s Spirit of the want of, and
that without it they can never close with Christ) precious to them? Do
they savour Christ in his Word, and do they leave all the world for his
sake? And are they willing, God helping them, to run hazards for his
name, for the love they bear to him? 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 7:914; Psa 38:3-8; Heb 6:18-20; Isa 64:6;
Phil 3:7,8; Psa 54:1; 109:26; Acts 16:30; Psa 51:7,8; 1 Peter 1:18,19;
Rom 7:24; 2 Cor 5:2; Acts 5:41; James 2:7; Song 5:10-16; Psa 119; John
13:35; 1 John 4:7; 3:14; John 16:9; Rom 14:23; Heb 11:6; Psa 19:10,11;
Jer 15:16; Heb 11:24-27; Acts 20:22-24; 21:13; Titus 3:15; 2 John 1;
Eph 4:16; Phile 7; 1 Cor 16:24).
[COMERS OFTTIMES AFRAID THAT CHRIST WILL NOT RECEIVE THEM.]
OBSERVATION SECOND.—I come now to the second observation propounded to
be spoken to, to wit, That they that are coming to Jesus Christ, are
ofttimes heartily afraid that Jesus Christ will not receive them.
I told you that this observation is implied in the text; and I gather
it,
First, 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 to be invented by the wisdom of heaven, and
worded at such a rate, as it were on purpose to dash in pieces 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 word, “in no wise,” cutteth the throat of all objections; and it
was dropped 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 unworthiness that
thou findest in thee, that this promise will not assoil.
But I am a great sinner, sayest thou. “I will in no wise cast out,”
says Christ. But I am an old sinner, sayest thou. “I will in no wise
cast out,” says Christ. But I am a hard-hearted sinner, sayest thou. “I
will in no wise cast out,” says Christ. But I am a backsliding sinner,
sayest thou. “I will in no wise cast out,” says Christ. But I have
served Satan all my days, sayest thou. “I will in no wise cast out,”
says Christ. But I have sinned against light, sayest thou. “I will in
no wise cast out,” says Christ. But I have sinned against mercy, sayest
thou. “I will in no wise cast out,” says Christ. But I have no good
thing to bring with me, sayest thou. “I will in no wise cast out,” says
Christ.
Thus I might go on to the end of things, and show you, that still this
promise was provided to answer all objections, and doth answer them.
But I say, what need it be, if they that are coming to Jesus Christ are
not sometimes, yea, oftentimes, heartily afraid, “that Jesus Christ
will cast them out?”
Second, I will give you now two instances that seem to imply the truth
of this observation.
In the ninth of Matthew, at the second verse, you read of a man that
was sick of the palsy; and he was coming to Jesus Christ, being borne
upon a bed by his friends: he also was coming himself, and that upon
another account than any of his friends were 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 “be of good
cheer.” It seems then, his heart was fainting; but what was the cause
of his fainting? Not his bodily infirmity, for the cure of which his
friends did bring him to Christ; but the guilt and burden of his sins,
for the pardon of which himself did come to him; therefore he proceeds,
“Be of good cheer, thy sins be 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 be forgiven thee.”
That about the Prodigal seems pertinent also to this matter: “When he
came to himself, he said, How many hired servants of my father’s have
bread enough and to spare, and I perish with hunger! I will arise 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 to him, fell upon his
neck and kissed him; implying, methinks, as if the prodigal 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
Absalom (Gen 31:55; 33:1-4; 48:9,10; 2 Sam 14:33). It is 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 been? What must I say then?
Also, if he ask me, What is become of the portion of goods that he gave
me? What shall I say then? If he asks me, Who have been my companions?
What shall I say then? If he also shall ask me, What hath been my
preferment in all the time of my absence from him? What 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 interrogatories, no marvel if he stood in need first of all of a
kiss from his father’s lips. For had he answered the first in truth, he
must say, I have been a haunter of taverns and ale-houses; 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 hog-herd;
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 awakened, to despondings and heart
misgivings, no marvel if he did sink in his mind, between the time of
his first setting out, and that of his coming to his Father.
Third, But, thirdly, methinks I have for the confirmation of this truth
the consent of all the saints that are under heaven, to wit, That they
that are coming to Jesus Christ, are ofttimes heartily afraid that he
will not receive them.
Quest. But what should be the reason? I will answer to this question
thus:
1. It is not for want of the revealed will of God, that manifesteth
grounds for the contrary, for of that there is a sufficiency; yea, the
text itself hath laid a sufficient foundation for encouragement, for
them that are coming to Jesus Christ. “And him that cometh to me I will
in no wise cast out.”
2. It is not for want of any invitation to come, for that is full and
plain. “Come unto me, all ye that labour and are heavy laden, and I
will give you rest” (Matt 11:28).
3. Neither is it for want of a manifestation of Christ’s willingness to
receive, as those texts above named, with that which follows,
declareth, “If any man thirst, let him come unto me, and drink” (John
7:37).
4. 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 will be a Father unto you, and ye shall be my sons and
daughters, saith the Lord Almighty” (2 Cor 6:17,18).
5. It is not for want of solemn oath and engagement to save them that
come. “For—because he could swear by no greater, he sware by
himself—that by two immutable things, in which it was impossible for
God to lie, we might have a strong consolation, who have fled for
refuge to lay hold upon the hope set before us” (Heb 6:13-18).
6. 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.
[What it is that prevents the coming to Christ.]
First, It is for want of the knowledge of Christ. Thou knowest but
little of the grace and kindness that is in the heart of Christ; thou
knowest but little of the virtue 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” (Luke 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 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” (Psa 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
overcome the wicked one” (1 John 2:13). When Joseph’s brethren came
into Egypt to buy corn, it is said, “Joseph knew his brethren, but his
brethren knew not him.” What follows? Why, great mistrust of heart
about their speeding well; especially, 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 worse 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 are afraid. “And the men were
afraid, because they were brought unto” their brother “Joseph’s house.”
And they said, He seeketh occasion against us, and will fall upon us,
and take us for bondmen, and our asses (Gen 42, 43). What! afraid to go
to Joseph’s house? He was their brother; he intended to feast them; to
feast them, and to feast with them. Ah! but they were ignorant that he
was their brother. And so long as their ignorance lasted, so long their
fear terrified 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
in Christ to coming sinners. Therefore he doubts, therefore he fears,
therefore his heart misgives 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 (Rev 3:20; Song 2:5). But I
doubt it, says the sinner: but, it is answered, he calls thee, invites
thee to his banquet, flagons, apples; to his wine, and to the juice of
his pomegranate. “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 treasure. 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 persuaded that he is able to
keep that which I have committed unto him, against that day” (2 Tim
1:12). What 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,
Second, 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 man most sets his heart upon, and what
his desires are most after, he ofttimes 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 her, it is when
he begins to love; now, thinks he, somebody will step in betwixt my
love and the object of it; either they will find fault with my person,
my estate, my conditions, or something! 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 ofttimes begets 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
thine heart, or something; thou thinkest something or other will
alienate the heart and affections of Jesus Christ from thee; thou
thinkest he sees something 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 my
infirmity” (Psa 77:10).
Thou art sick of love, a very sweet disease, and yet every disease has
some weakness attending of it: yet I wish this distemper, if it be
lawful to call it so, was more epidemical. Die of this disease I would
gladly do; it is better than life itself, though it be attended with
fears. But thou criest, 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
5:4). Mark how the prophet hath it, “They shall walk after the Lord; he
shall roar like a lion; when he shall roar, then the children shall
tremble from the west, they shall tremble as a bird out of Egypt, and
as a dove out of the land of Assyria” (Hosea 11:10,11). When God roars
(as ofttimes 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”
(Acts 16:29).
Should you ask him that we mentioned but now, How long is it since you
began to fear you should miss of this damsel you love so? The answer
will be, Ever since I began to love her. But did you not fear it
before? No, nor should I fear it now, but that I vehemently love her.
Come, sinner, let us apply it: How long is it since thou began 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 get safe into Christ’s bosom: “Say,” says
Christ, “to them that are of a fearful heart, Be strong, fear not; your
God will come and save you” (Isa 35:4; 63:1).