OBSERVATION SECOND.—I come now to the second observation propounded to be spoken to, to wit, That those who are coming to Jesus Christ, are often 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,” cut 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 find 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, say 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 does answer them. But I say, What need it be, if those that are coming to Jesus Christ are not sometimes, yea, oftentimes, heartily afraid, “that Jesus Christ will cast them out?”
Second, I will now give you two instances that seem to imply the truth of this observation.
In the ninth of Matthew, in the second verse, you read of a man that was sick of 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, as soon as he has 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, he 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.”
What 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 has 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, in old times, 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, that 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 not? Thus, I said, “I would go to my Father.” But how, if, when I come at him, he should ask me, Where have I all this time been? What must I say, then? Also, if he asks me, what is the value 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 has been my preference in all the time of my absence from him? What shall I say, then? Yea, and if he asks me, Why do I come 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 preference, the highest was, that I became a hog-herd; and as for my not coming home till now, could I have made a 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 desponding 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.
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