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 convinced 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 aught I know, he had somewhat too good
an opinion of his heart; and for aught 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. Compare Isaiah 38:1-3, with 2 Chronicles
32:31.
Alas! we are sinful out of measure, but see it not to be the full,
until an hour of temptation comes. But when it comes, it doth as the
painter doth, 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 naughtiness 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 naughtiness; and
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 turns them, as it were, into so many devils within
us. Now, like prisoners, they attempt to break through the prison of
our body; they will attempt to get out at our eyes, mouth, ears, any
ways, to the scandal of the gospel, and reproach of religion, to the
darkening of our evidences, and damning of our souls.
But I shall say, as I said before, this hath ofttimes been the lot of
God’s people. And, “There hath no temptation overtaken you but such as
is common to man; but God is faithful, who will not suffer you to be
tempted above that ye are 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, (Matt 4; Luke 4); temptations worse than which thou
canst hardly be overtaken 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 2:15; 4:15,16).
Quest. But what should be the reason that some that are coming to
Christ should be so lamentably cast down and buffeted with temptations?
Answ. It may be for several causes.
1. Some that are coming to Christ cannot be persuaded, until 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 (John 13:36-38; Mark 14:36-40; 68-72).
2. Some that are coming to Jesus Christ are too much affected with
their own graces, and too little taken with Christ’s person; wherefore
God, to take them off from doting 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 myself,” said he, “with snow-water, and make
my hands never so clean, yet shalt thou plunge me in the ditch, and
mine own clothes shall abhor me” (Job 9:30). Job had been a little too
much tampering with his own graces, and setting his excellencies a
little too high; as these texts make manifest: Job 33:8-13, 34:5-10,
35:2,3, 38:1,2, 40:105, 42:3-6. But by that the temptations were ended,
you find him better taught.
Yea, God doth ofttimes, even for this thing, as it were, take our
graces from us, and so leave us almost quite to ourselves 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 16th of Ezekiel, and the
second of Hosea.
3. 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 mayst feel thyself weak. For “pride goeth before destruction, and
an haughty spirit before a fall” (Prov 16:18).
4. It may be thou hast dealt a little too roughly with those that God
hath this way wounded, not considering thyself, lest thou also be
tempted. And therefore God hath suffered it to come unto thee (Gal
6:1).
5. It may be thou wast given to slumber and sleep, and therefore these
temptations were sent to awake thee. You know that Peter’s temptation
came upon him after his sleeping; then, instead of watching and
praying, then he denied, and denied, and denied his Master (Matt 26).
6. 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 is the way to be tempted indeed (John
13:36-38).
7. 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).
8. It may be Satan hath dared God to suffer him to tempt thee;
promising himself, 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 devil’s sayings true (Job
1:11).
9. It may be thy graces must be tried in the fire, that that rust that
cleaveth to them may be taken away, and themselves proved, both before
angels and devils, to be 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 judgment, for all the
exploits that thou hast acted by them against hell, and its infernal
crew, in the day of thy temptation (1 Peter 1:6,7).
10. 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 hath need of
a blessed Saviour; and the text presents thee with one as good and kind
as heart can wish; who also for thy encouragement saith, “And him that
cometh to me I will in no wise cast out.”
[Application of Observation Second.]
To come, therefore, to a word of application. Is it so, that they that
are coming to Jesus Christ are ofttimes heartily afraid that Jesus
Christ will not receive them? Then this teacheth us these things—
1. That faith and doubting may at the same time have their residence in
the same soul. “O thou of little faith, wherefore didst thou doubt?”
(Matt 14:31). He saith not, O thou of no faith! but, O thou of little
faith! because he had a little faith in the midst of his many doubts.
The same is true even of many that are coming to Jesus Christ. They
come, and fear they come not, and doubt they come not. When they look
upon the promise, or a word of encouragement by faith, then they come;
but when they look upon themselves, or the difficulties that lie before
them, then they doubt. “Bid me come,” said Peter; “Come,” said Christ.
So he went down out of the ship to go to Jesus, but his hap was to go
to him upon the water; there was the trial. So it is with the poor
desiring soul. Bid me come, says the sinner; Come, says Christ, and I
will in no wise cast thee out. So he comes, but his hap is to come upon
the water, upon drowning difficulties; if, therefore, the wind of
temptations blow, the waves of doubts and fears will presently arise,
and this coming sinner will begin to sink, if he has but little faith.
But you shall find here in Peter’s little faith, a twofold act; to wit,
coming and crying. Little faith cannot come all the way without crying.
So long as its holy boldness lasts, so long it can come with peace; but
when it is so, it can come no further, it will go the rest of the way
with crying. Peter went as far as his little faith would carry him: he
also cried as far as his little faith would help, “Lord, save me, I
perish!” And so with coming and crying he was kept from sinking, though
he had but a little faith. “Jesus stretched forth his hand, and caught
him, and said unto him, O thou of little faith, wherefore didst thou
doubt?”
2. Is it so, that they that are coming to Jesus Christ are ofttimes
heartily afraid that Jesus Christ will not receive them? Then this
shows us a reason of that dejection, and those castings down, that very
often we perceive to be in them that are coming to Jesus Christ. Why,
it is because they are afraid that Jesus Christ will not receive them.
The poor world they mock us, because we are a dejected people; I mean,
because we are sometimes so: but they do not know the cause of our
dejection. Could we be persuaded, even then, when we are dejected, that
Jesus Christ would indeed receive us, it would make us fly over their
heads, and would put more gladness into our hearts than in the time in
which their corn, wine, and oil increases (Psa 4:6,7). But,
3. It is so, That they that are coming to Jesus Christ are ofttimes
heartily afraid that he will not receive them. Then this shows that
they that are coming to Jesus Christ are an awakened, sensible,
considering people. For fear cometh from sense, and consideration of
things. They are sensible of sin, sensible of the curse due thereto;
they are also sensible of the glorious majesty of God, and of what a
blessed, blessed thing it is to be received of Jesus Christ. The glory
of heaven, and the evil of sin, these things they consider, and are
sensible of. “When I remember, I am afraid.” “When I consider, I am
afraid” (Job 21:6; 23:15).
These things dash their spirits, being awake and sensible. Were they
dead, like other men, they would not be afflicted with fear as they
are. For dead men fear not, feel not, care not, but the living and
sensible man, he it is that is ofttimes heartily afraid that Jesus
Christ will not receive him. I say, the dead and senseless are not
distressed. They presume; they are groundlessly confident. Who so bold
as blind Bayard? These indeed should fear and be afraid, because they
are not coming to Jesus Christ. O! the hell, the fire, the pit, the
wrath of God, and torment of hell, that are prepared for poor
neglecting sinners! “How shall we escape if we neglect so great
salvation?” (Heb 3:3). But they want sense of things, and so cannot
fear.
4. Is it so, that they that are coming to Jesus Christ are ofttimes
heartily afraid that he will not receive them? Then this should teach
old Christians to pity and pray for young comers. You know the heart of
a stranger; for you yourselves were strangers in the land of Egypt. You
know the fears, and doubts, and terrors, that take hold of them; for
that they sometimes took hold of you. Wherefore pity them, pray for
them, encourage them; they need all this: guilt hath overtaken them,
fears of the wrath of God hath overtaken them. Perhaps they are within
the sight of hell-fire; and the fear of going thither is burning hot
within their hearts. You may know, how strangely Satan is suggesting
his devilish doubts unto them, if possible he may sink and drown them
with the multitude and weight of them. Old Christians, mend up the path
for them, take the stumblingblocks out of the way; lest that which is
feeble and weak be turned aside, but let it rather be healed (Heb 12).
[CHRIST WOULD HAVE COMERS NOT ONCE THINK THAT HE WILL CAST THEM OUT.]
OBSERVATION THIRD.—I come now to the next observation, and shall speak
a little to that; to wit, That Jesus Christ would not have them, that
in truth are coming to him, once think that he will cast them out.
The text is full of this: for he saith, “And him that cometh to me I
will in no wise cast out.” Now, if he saith, I will not, he would not
have us think he will. This is yet further manifest by these
considerations.
First, Christ Jesus did forbid even them that as yet were not coming to
him, once to think him such an one. “Do not think,” said he, “that I
will accuse you to the Father” (John 5:45).
These, as I said, were such, that as yet were not coming to him. For he
saith of them a little before, “And ye will not come to me;” for the
respect they had to the honour of men kept them back. Yet, I say, Jesus
Christ gives them to understand, that though he might justly reject
them, yet he would not, but bids them not once to think that he would
accuse them to the Father. Now, not to accuse, with Christ, is to plead
for: for Christ in these things stands not neuter between the Father
and sinners. So then, if Jesus Christ would not have them think, that
yet will not come to him, that he will accuse them; then he would not
that they should think so, that in truth are coming to him. “And him
that cometh to me I will in no wise cast out.”
Second, When the woman taken in adultery, even in the very act, was
brought before Jesus Christ, he so carried it both by words and
actions, that he evidently enough made it manifest, that condemning and
casting out were such things, for the doing of which he came not into
the world. Wherefore, when they had set her before him, and had laid to
her charge her heinous fact, he stooped down, and with his finger wrote
upon the ground, as though he heard them not. Now what did he do by
this his carriage, but testify plainly that he was not for receiving
accusations against poor sinners, whoever accused by? And observe,
though they continue asking, thinking at last to force him to condemn
her; yet then he so answered, so that he drove all condemning persons
from her. And then he adds, for her encouragement to come to him;
“Neither do I condemn thee; go, and sin no more” (John 8:1-11).
Not but that he indeed abhorred the fact, but he would not condemn the
woman for the sin, because that was not his office. He was not sent
“into the world to condemn the world; but that the world through him
might be saved” (John 3:17). Now if Christ, though urged to it, would
not condemn the guilty woman, though she was far at present from coming
to him, he would not that they should once think that he will cast them
out, that in truth are coming to him. “And him that cometh to me I will
in no wise cast out.”
Third, Christ plainly bids the turning sinner come; and forbids him to
entertain any such thought as that he will cast him out. “Let the
wicked forsake his way, and the unrighteous man his thoughts; and let
him return unto the Lord, and he will have mercy upon him; and to our
God, for he will abundantly pardon” (Isa 4:7). The Lord, by bidding the
unrighteous forsake his thoughts, doth in special forbid, as I have
said, viz., those thoughts that hinder the coming man in his progress
to Jesus Christ, his unbelieving thoughts.
Therefore he bids him not only forsake his ways, but his thoughts. “Let
the wicked forsake his way, and the unrighteous man his thoughts.” It
is not enough to forsake one if thou wilt come to Jesus Christ; because
the other will keep thee from him. Suppose a man forsakes his wicked
ways, his debauched and filthy life; yet if these thoughts, that Jesus
Christ will not receive him, be entertained and nourished in his heart;
these thoughts will keep him from coming to Jesus Christ.
Sinner, coming sinner, art thou for coming to Jesus Christ? Yes, says
the sinner. Forsake thy wicked ways then. So I do, says the sinner.
Why comest thou then so slowly? Because I am hindered. What hinders?
Has God forbidden thee? No. Art thou not willing to come faster? Yes,
yet I cannot. Well, prithee be plain with me, and tell me the reason
and ground of thy discouragement. Why, says the sinner, though God
forbids me not, and though I am willing to come faster, yet there
naturally ariseth this, and that, and the other thought in my heart,
that hinders my speed to Jesus Christ. Sometimes I think I am not
chosen; sometimes I think I am not called; sometimes I think I am come
too late; and sometimes I think I know not what it is to come. Also one
while I think I have no grace; and then again, that I cannot pray; and
then again, I think that I am a very hypocrite. And these things keep
me from coming to Jesus Christ.
Look ye now, did not I tell you so? There are thoughts yet remaining in
the heart, even of those who have forsaken their wicked ways; and with
those thoughts they are more plagued than with anything else; because
they hinder their coming to Jesus Christ; for the sin of unbelief,
which is the original of all these thoughts, is that which besets a
coming sinner more easily, than doth his ways (Heb 12:1-4). But now,
since Jesus Christ commands thee to forsake these thoughts, forsake
them, coming sinner; and if thou forsake them not, thou transgressest
the commands of Christ, and abidest thine own tormentor, and keepest
thyself from establishment in grace. “If ye will not believe, surely ye
shall not be established” (Isa 7:9). Thus you see how Jesus Christ
setteth himself against such thoughts, that any way discourage the
coming sinner; and thereby truly vindicates the doctrine we have in
hand; to wit, that Jesus Christ would not have them, that in truth are
coming to him, once think that he will cast them out. “And him that
cometh to me I will in no wise cast out.”
[Reasons of Observation Third.]
I come now to the reasons of the observation.
1. If Jesus Christ should allow thee once to think that he will cast
thee out, he must allow thee to think that he will falsify his word;
for he hath said, “I will in no wise cast out.” But Christ would not
that thou shouldst count him as one that will falsify his word; for he
saith of himself, “I am the truth;” therefore he would not that any
that in truth are coming to him, should once think that he will cast
them out.
2. If Jesus Christ should allow the sinner that in truth is coming to
him, once to think that he will cast him out, then he must allow, and
so countenance the first appearance of unbelief; the which he counteth
his greatest enemy, and against which he has bent even his holy
gospel. Therefore Jesus Christ would not that they that in truth are
coming to him, should once think that he will cast them out. See
Matthew 14:31, 21:21, Mark 11:23, Luke 24:25.
3. If Jesus Christ should allow the coming sinner once to think that he
will cast him out; then he must allow him to make a question,
Whether he is willing to receive his Father’s gift; for the coming
sinner is his Father’s gift; as also says the text; but he testifieth,
“All that the Father giveth me shall come to me; and him that cometh to
me I will in no wise cast out.” Therefore Jesus Christ would not have
him, that in truth is coming to him, once to think that he will cast
him out.
4. If Jesus Christ should allow them once to think, that indeed are
coming to him, that he will cast them out, he must allow them to think
that he will despise and reject the drawing of his Father. For no man
can come to him but whom the Father draweth. But it would be high
blasphemy, and damnable wickedness once to imagine thus. Therefore,
Jesus Christ would not have him that cometh once think that he will
cast him out.
5. If Jesus Christ should allow those that indeed are coming to him,
once to think that he will cast them out, he must allow them to think
that he will be unfaithful to the trust and charge that his Father hath
committed to him; which is to save, and not to lose anything of that
which he hath given unto him to save (John 6:39). But the Father hath
given him a charge to save the coming sinner; therefore it cannot be,
that he should allow, that such an one should once think that he will
cast him out.
6. If Jesus Christ should allow that they should once think that are
coming to him, that he will cast them out, then he must allow them to
think that he will be unfaithful to his office of priesthood; for, as
by the first part of it, he paid price for, and ransomed souls, so by
the second part thereof, he continually maketh intercession to God for
them that come (Heb 7:25). But he cannot allow us to question his
faithful execution of his priesthood. Therefore he cannot allow us once
to think that the coming sinner shall be cast out.
7. If Jesus Christ should allow us once to think that the coming sinner
shall be cast out, then he must allow us to question his will, or
power, or merit to save. But he cannot allow us once to question any of
these; therefore not once to think, that the coming sinner shall be
cast out. (1.) He cannot allow them to question his will; for he saith
in the text, “I WILL in no wise cast out.” (2.) He cannot allow us to
question his power; for the Holy Ghost saith HE IS ABLE to save to the
uttermost them that come. (3.) He cannot allow them to question the
efficacy of his merit; for the blood of Christ cleanseth the comer from
all sin, (1 John 1:7), therefore he cannot allow that he that is coming
to him should once think that he will cast them out.
8. If Jesus Christ should allow the coming sinner once to think that he
will cast him out, he must allow him to give the lie to the manifest
testimony of the Father, Son, and Spirit; yea, to the whole gospel
contained in Moses, the prophets, the book of Psalms, and that commonly
called the New Testament. But he cannot allow of this; therefore, not
that the coming sinner should once think that he will cast him out.
9. Lastly, If Jesus Christ should allow him that is coming to him, once
to think that he will cast him out, he must allow him to question his
Father’s oath, which he in truth and righteousness hath taken, that
they might have a strong consolation, who have fled for refuge to Jesus
Christ. But he cannot allow this; therefore he cannot allow that the
coming sinner should once think that he will cast him out (Heb 6).
[USE AND APPLICATION.]
I come now to make some GENERAL USE AND APPLICATION OF THE WHOLE, and
so to draw towards a conclusion.
USE FIRST.—The first use—A USE OF INFORMATION; and,
First, It informeth us that men by nature are far off from Christ. Let
me a little improve this use, by speaking to these three questions. 1.
Where is he that is coming [but has not come], to Jesus Christ? 2. What
is he that is not coming to Jesus Christ? 3. Whither is he to go that
cometh not to Jesus Christ?
1. Where is he?