When I remember, I am afraid.' sider, I am afraid.' Job xxi. 6; xxiii. 15. When I con- | 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.' 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?' He. ii. 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. He. xii. 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, as 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.' Jn. viii. 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.' Jn. iii. 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 [CHRIST WOULD HAVE COMERS NOT ONCE THINK they should once think that he will cast them out, 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.' Jn. v. 45. These, as I said, were such, that as yet were not coming to him. For he saith of them a little VOL. I. that in truth are coming to him. And him that cometh to me I will in no wise cast out.' 'Let the Third, Christ plainly bids the turning sinner come; and forbids him to entertain any such thought as that he will cast him out. 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.' Is. Iv. 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 theo 20 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. He. xii. 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.' Is. vii. 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 Mat. xiv. 31; xxi. 21. Mar. xi. 23. Lu. xxiv. 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. Jn. vi. 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. He. vii. 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 | from that righteousness that should make him saith in the text, I WILL in no wise cast out.' acceptable in God's sight. Is. xlvi. 12, 13. (5.) He is (2.) He cannot allow us to question his power; for under the power and dominion of sin; sin reigneth the Holy Ghost saith HE IS ABLE to save to the in and over him; it dwelleth in every faculty of his uttermost them that come. (3.) He cannot allow soul, and member of his body; so that from head them to question the efficacy of his merit; for the to foot there is no place clean. Is. i. 6. Ro. iii. 9—18. blood of Christ cleanseth the comer from all sin, | (6.) He is in the pest-house with Uzziah and 1 Jn. i. 7, therefore he cannot allow that he that is excluded the camp of Israel with the lepers. 2 Ch. coming to him should once think that he will cast xxvi. 21. Nu. v. 2. Job xxxvi. 14. (7.) His life is among them out. the unclean.' He is in the gall of bitterness, and in the bond of iniquity.' Ac. viii. 23. (8.) He is ‘in sin,' 'in the flesh,' 'in death,' 'in the snare of the devil,' and is taken captive by him at his will.' 1 Co. xv. 17. Ro. viii. 8. 1 Jn. iii. 14. 2 Ti. ii. 26. (9.) He is under the curse of the law, and the devil dwells in him, and hath the mastery of him. Ga. iii. 13. Ep. ii. 2, 3. Ac. xxvi. 18. (10.) He is in darkness, and walketh in darkness, and knows not whither he goes; for darkness has blinded his eyes. (11.) He is in the broad way that leadeth to destruction; and holding on, he will assuredly go in at the broad gate, and so down the stairs to hell. 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. He. vi. [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? Answ. (1.) He is far from God, he is without him, even alienate from him both in his understanding, will, affections, judgment, and conscience. Ep. ii. 12; iv. 18. (2.) He is far from Jesus Christ, who is the only deliverer of men from hell fire. Ps.lxxiii. 27. (3.) He is far from the work of the Holy Ghost, the work of regeneration, and a second creation, without which no man shall see the kingdom of heaven. Jn. iii 3. (4.) He is far more righteous, * How awful is the confidence of the self-righteous pharisee; he considers himself more righteous than the poor penitent, who is clothed in Christ's righteousness, the garments of salvation. The self-righteous says:- Stand by, I am holier than thou. Thank God, I am not like this publican.' While in God's sight, poor wretched boaster, thou art clothed in filthy rags.-En. 2. What is he that cometh not to Jesus Christ? [Answ.] (1.) He is counted one of God's enemies. Lu. xix. 14. Ro. viii. 7. (2.) He is a child of the devil, and of hell; for the devil begat him, as to his sinful nature, and hell must swallow him at last, because he cometh not to Jesus Christ. Jn. viii. 44. 1 Jn. iii. 8. Mat. xxii. 15. Ps. ix. 17. (3.) He is a child of wrath, an heir of it; it is his portion, and God will repay it him to his face. Ep. ii. 1—3. Job xxi. 29–31. (4.) He is a self-murderer; he wrongeth his own soul, and is one that loveth death. Pr. i. 18; viii. 36. (5.) He is a companion for devils and damned men. Pr. xxi. 16. Mat. xxv. 41. 3. Whither is he like to go that cometh not to Jesus Christ? [Answ.] (1.) He that cometh not to him, is like to go further from him; so every sin is a step further from Jesus Christ. Ho. xi. (2.) As he is in darkness, so he is like to go on in it; for Christ is the light of the world, and he that comes not to him, walketh in darkness. Jn. viii. 12. (3.) He is like to be removed at last as far from God, and Christ, and heaven, and all felicity, as an infinite God can remove him. Mat. xii. 41. But, Second, This doctrine of coming to Christ informeth us where poor destitute sinners may find life for their souls, and that is in Christ. This life is in his Son; he that hath the Son, hath life. And again, Whoso findeth me findeth life, and shall obtain favour of the Lord.' Pr. viii. 35. Now, for further enlargement, I will also here propound three more questions: 1. What life is in Christ? 2. Who may have it? 3. Upon what terms? 1. What life is in Jesus Christ? [Answ.] (1.) There is justifying life in Christ. Man by sin is dead in law; and Christ only can deliver him by his righteousness and blood from this death into a state of life. For God | this life is in his Son.' 1 Jn. v. 11. If life could have sent his Son into the world, that we might live | been had anywhere else, it should have been in the through him.' 1 Jn. iv. 9. That is, through the righ-law. But it is not in the law; for by the deeds of teousness which he should accomplish, and the the law, no man living shall be justified; and if not death that he should die. (2.) There is eternal justified, then no life. Therefore life is nowhere life in Christ; life that is endless; life for ever to be had but in Jesus Christ. Ga. iii. and ever. 'He hath given us eternal life, and this life is in his Son.' 1 Jn. v. 11. Now, justification and eternal salvation being both in Christ, and nowhere else to be had for men, who would not come to Jesus Christ? 2. Who may have this life? I answer, Poor, helpless, miserable sinners. Particularly, (1.) Such as are willing to have it. 'Whosoever will, let him take the water of life.' Re. xxii. 17. (2). He that thirsteth for it. I will give unto him that is athirst of the fountain of the water of life.' Re. xxi. 6. (3.) He that is weary of his sins. This is the rest wherewith ye may cause the weary to rest; and this is the refreshing.' Is. xxviii. 19. (4.) He that is poor and needy. He shall spare the poor and needy, and shall save the souls of the needy.' Ps. lxxii. 13. (5.) He that followeth after him, crieth for life. 'He that followeth me shall not walk in darkness, but shall have the light of life.' Jn. viii. 12. 6 3. Upon what terms may he have this life? Answ. Freely. Sinner, dost thou hear. Thou mayest have it freely. Let him take the water of life freely. I will give him of the fountain of the water of life freely. And when they had nothing to pay, he frankly forgave them both.' Lu. vii. 42. Freely, without money, or without price. Ho! every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money and without price.' Is. lv. 1. Sinner, art thou thirsty? art thou weary? art thou willing? Come, then, and regard not your stuff; for all the good that is in Christ is offered to the coming sinner, without money and without price. He has life to give away to such as want it, and that hath not a penny to purchase it; and he will give it freely. Oh what a blessed condition is the coming sinner in! But, Third, This doctrine of coming to Jesus Christ for life, informeth us, that it is to be had nowhere else. Might it be had anywhere else, the text, and him that spoke it, would be but little set by; for what greater matter is there in 'I will in no wise cast out, if another stood by that could receive them? But here appears the glory of Christ, that none but he can save. And here appears his love, that though none can save but he, yet he is not coy in saving. 'But him that comes to me,' says he, I will in no wise cast out.' That none can save but Jesus Christ, is evident from Ac. iv. 12: Neither is there salvation in any other;' and 'he hath given to us eternal life, and Quest. But why would God so order it, that life should be had nowhere else but in Jesus Christ? Answ. There is reason for it, and that both with respect to God and us. 1. With respect to God. (1.) That it might be in a way of justice as well as mercy. And in a way of justice it could not have been, if it had not been by Christ; because he, and he only, was able to answer the demand of the law, and give for sin what the justice thereof required. All angels had been crushed down to hell for ever, had that curse been laid upon them for our sins, which was laid upon Jesus Christ; but it was laid upon him, and he bare it; and answered the penalty, and redeemed his people from under it, with that satisfaction to Divine justice that God himself doth now proclaim, That he is faithful and just to forgive us, if by faith we shall venture to Jesus, and trust to what he has done for life. Ro. (2.) Life must be by Jesus Christ, that God might be adored and magnified, for finding out this way. This is the Lord's doings, that in all things he might be glorified through Jesus Christ our Lord. (3.) It must be by Jesus Christ, that life might be at God's dispose, who hath great pity for the poor, the lowly, the meek, the broken in heart, and for them that others care not for. Ps. xxxiv. 6; cxxxviii. 6; xxv. ; li. 17. cxlvii. 3. (4.) Life must be in Christ, to cut off boasting from the lips of men. This also is the apostle's reason in Ro. iii. 19, 27. Ep. ii. 8-10. iii. 24-26. Jn. i. 4. 2. Life must be in Jesus Christ with respect to us. (1.) That we might have it upon the easiest terms, to wit, freely: as a gift, not as wages. Was it in Moses' hand, we should come hardly at it. Was it in the pope's hand, we should pay soundly for it. But thanks be to God, it is in Christ, laid up in him, and by him to be communicated to sinners upon easy terms, even for receiving, accepting, and embracing with thanksgiving; as the Scriptures plainly declare. Jn. i. 11, 12. 2 Co. xi. 4. He xi. 13. Col. iii. 13–15. (2.) Life is in Christ FOR US, that it might not be upon so brittle a foundation, as indeed it would had it been anywhere else. The law itself is weak because of us, as to this. But Christ is a tried stone, a sure foundation, one that will not fail to bear thy burden, and to receive thy soul, coming sinner. (3.) Life is in Christ, that it might be sure to all the seed. Alas! the best of Rome to keep up the dignity of the Pope was a heavy tax. *The Peter's pence formerly sent from this country to This, and the endowments of the monasteries, would, if continued, have cxhausted the revenues of Britain.-ED. us, was life left in our hand, to be sure we should | forfeit it, over, and over, and over; or, was it in any other hand, we should, by our often backslidings, so offend him, that at last he would shut up his bowels in everlasting displeasure against us. But now it is in Christ, it is with one that can pity, pray for, pardon, yea, multiply pardons; it is with one that can have compassion upon us, when we are out of the way; with one that hath an heart to fetch us again, when we are gone astray; with one that can pardon without upbraiding. Blessed be God, that life is in Christ! For now it is sure to all the seed. But, Fourth, This doctrine of coming to Jesus Christ for life informs us of the evil of unbelief; that wicked thing that is the only or chief hinderance to the coming sinner. Doth the text say, 'Come?' Doth it say, and him that cometh to me I will in no wise cast out?' Then what an evil is that that keepeth sinners from coming to Jesus Christ! And that evil is unbelief: for by faith we come; by unbelief we keep away. Therefore it is said to be that by which a soul is said to depart from God; because it was that which at first caused the world to go off from him, and that also that keeps them from him to this day. And it doth it the more easily, because it doth it with a wile. 4. It is that sin, above all others, that most suiteth with the wisdom of our flesh. The wisdom of our flesh thinks it prudent to question awhile, to stand back awhile, to hearken to both sides awhile; and not to be rash, sudden, or unadvised, in too bold a presuming upon Jesus Christ. And this wisdom unbelief falls in with. 5. It is that sin, above all other, that continually is whispering the soul in the ear with mistrusts of the faithfulness of God, in keeping promise to them that come to Jesus Christ for life. It also suggests mistrust about Christ's willingness to receive it, and save it. And no sin can do this so artificially as unbelief. 6. It is also that sin which is always at hand to enter an objection against this or that promise that by the Spirit of God is brought to our heart to comfort us; and if the poor coming sinner is not aware of it, it will, by some evasion, slight, trick, or cavil, quickly wrest from him the promise again, and he shall have but little benefit of it. 7. It is that, above all other sins, that weakens our prayers, our faith, our love, our diligence, our hope, and expectations: it even taketh the heart away from God in duty. 8. Lastly, This sin, as I have said even now, it appeareth in the soul with so many sweet pretences [Of the Sin of Unbelief.]—This sin may be to safety and security, that it is, as it were, counsel called the white devil, for it oftentimes, in its mis-sent from heaven; bidding the soul be wise, wary, chievous doings in the soul, shows as if it was an angel of light: yea, it acteth like a counsellor of heaven. Therefore a little to discourse of this evil disease. 1. It is that sin, above all others, that hath some show of reason in its attempts. For it keeps the soul from Christ by pretending its present unfitness and unpreparedness; as want of more sense of sin, want of more repentance, want of more humility, want of a more broken heart. 2. It is the sin that most suiteth with the conscience: the conscience of the coming sinner tells him that he hath nothing good; that he stands inditeable for ten thousand talents; that he is a very ignorant, blind, and hard-hearted sinner, unworthy to be once taken notice of by Jesus Christ. And will you, says Unbelief, in such a case as you now are, presume to come to Jesus Christ? 3. It is the sin that most suiteth with our sense of feeling. The coming sinner feels the workings of sin, of all manner of sin and wretchedness in his flesh; he also feels the wrath and judgment of God due to sin, and ofttimes staggers under it. Now, says Unbelief, you may see you have no grace; for that which works in you is corruption. You may also perceive that God doth not love you, because the sense of his wrath abides upon you. Therefore, how can you bear the face to come to Jesus Christ? considerate, well-advised, and to take heed of too rash a venture upon believing. Be sure, first, that God loves you; take hold of no promise until you are forced by God unto it; neither be you sure of your salvation; doubt it still, though the testimony of the Lord has been often confirmed in you. Live not by faith, but by sense; and when you can neither see nor feel, then fear and mistrust, then doubt and question all. This is the devilish counsel of unbelief, which is so covered over with specious pretences, that the wisest Christian can hardly shake off these reasonings. [Qualities of unbelief as opposed to faith.]-But to be brief. Let me here give thee, Christian reader, a more particular description of the quali ties of unbelief, by opposing faith unto it, in these twenty-five particulars: : 1. Faith believeth the Word of God; but unbelief questioneth the certainty of the same. Ps. cvi. 24. 2. Faith believeth the Word, because it is true; but unbelief doubteth thereof, because it is true. 1 Ti. iv. 3. Jn. viii. 45. 3. Faith sees more in a promise of God to help, than in all other things to hinder; but unbelief, notwithstanding God's promise, saith, How can these things be? Ro. iv. 19-21. 2 Ki. vii. 2. Jn. iii. 11, 12. 4. Faith will make thee see love in the heart of Christ, when with his mouth he giveth reproofs; but unbelief will imagine wrath in his heart, when |