Suppose that one man had the sins, or as many sins as a hundred, and another should have a hundred times as many as he; yet, if they come, this word, “I will in no wise cast out,” secures them both alike.
Suppose a man hath a desire to be saved, and for that purpose, he is coming in truth to Jesus Christ; but he, by his debauched life, has damned many in hell; why, the door of hope is by these words set as open for him, as it is for him that hath not the thousandth part of his transgressions. “And him that cometh to me I will in no wise cast out.”
Suppose a man is coming to Christ to be saved, and hath nothing but sin, and an ill-spent life, to bring with him; why, let him come, and welcome to Jesus Christ, “And he will in no wise cast him out” (Luke 7:42). Is it not this love that passes knowledge? Is not this love the wonder of angels? And is not this love worthy of all acceptance at the hands and hearts of all coming sinners?
Second, That which is implied in the words is, 1. The coming souls have those who continually lie to Jesus Christ to cast them off. 2. The coming souls are afraid that those will prevail with Christ to cast them off. For these words are spoken to satisfy us and to keep up our spirits against these two dangers: “I will in no wise cast out.”
1. For the first, coming souls have those that continually lie to Jesus Christ to cast them off. And three things thus bend themselves against the coming sinner.
(1.) There is the devil, that accuser of the brethren, that accuses them before God, day and night (Rev 12:10). This prince of darkness is unwearied in this work; he doth it, as you see, day and night; that is, without ceasing. He continually puts in his caveats against you; if so, he may prevail. How did he apply it against that good man Job, if possibly he might have obtained his destruction in hellfire? He objected against him, that he served not God for naught, and tempted God to put forth his hand against him, urging, that if he did it, he would curse him to his face; and all this, as God witnessed, “he did without a cause” (Job 1:9–11; 2:4,5). How did he apply it to Christ against Joshua, the high priest? “And he showed me, Joshua,” said the prophet, “the high priest, standing before the angel of the Lord, and Satan standing at his right hand to resist him” (Zech 3:1).
To resist him; that is, to prevail with the Lord Jesus Christ to resist him; objecting to the uncleanness and unlawful marriage of his sons with the Gentiles; for that was the crime that Satan laid against them (Ezra 10:18). Yea, and for all I know, Joshua was also guilty of the fact; but if not of that, of crimes no whit inferior; for he was clothed with filthy garments, as he stood before the angel. Neither had he one word to say in vindication of himself, against all that this wicked one had to say against him. But notwithstanding that, he came off well; but he might for it thank a good Lord Jesus, because he did not resist him, but contrariwise, took up his cause, pleaded against the devil, excusing his infirmity, and put justifying robes upon him before his adversary’s face.
“And the Lord said unto Satan, The Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem, rebuke thee. Is this not a brand plucked out of the fire? And he answered and spoke to those that stood before him, saying, Take away the filthy garments from him; and unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with a change of garment” (Zech 3:2-4).
