Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 284

 

3. Coming to Christ is not by the power of man. This is evident partly,

(1.) From that which goes before. For man's power in the putting forth of it, in this matter, is either stirred up by love, or sense of necessity; but the wisdom of this world neither gives man love to, or sense of a need of, Jesus Christ; therefore, his power lies still, as from that.

(2.) What power has he that is dead, as every natural man spiritually is, even dead in trespasses and sins? Dead, even as dead to God's New Testament things as he that is in his grave is dead to the things of this world. What power has he, then, whereby to come to Jesus Christ? (John 5:25; Eph 2:1; Col 2:13).

(3.) God forbids the mighty man's glorying in his strength; and says positively, "By strength shall no man prevail;" and again, "Not by might, nor by power, but by my Spirit, saith the Lord" (Jer 9:23,24; 1 Sam 2:9; Zech 4:6; 1 Cor 1:27-31).

(4.) Paul acknowledged that man, nay, converted man, of himself, hath not a sufficiency of power in himself to think a good thought; if not to do that which is least, for to believe is less than to come; then no man, by his own power, can come to Jesus Christ (2 Cor 2:5).

(5.) Hence we are said to be made willing to come, by the power of God; to be raised from a state of sin to a state of grace, by the power of God; and to believe, that is to come, through the exceeding working of his mighty power (Psa. 110:3; Col 2:12; Eph 1:18,20; Job 23:14). But this needed not, if either man had power or will to come; or so much as graciously to think of being willing to come, of themselves, to Jesus Christ.

Second, I should now come to the proof of the second part of the observation [namely, the coming to Christ is by the gift, promise, and drawing of the Father, but that is occasionally done already, in the explicatory part of the text, to which I refer the reader; for I shall here only give thee a text or two more to the same purpose, and so come to the use and application.

1. It is expressly said, "No man can come to me, except the Father which hath sent me draw him" (John 6:44). By this text, there is not only insinuated that in man is want of power but also of will, to come to Jesus Christ: they must be drawn; they come not if they are not drawn. And observe, it is not man, nor all the angels in heaven, that can draw one sinner to Jesus Christ. No man comes to me, except the Father who sent me draws him.

2. Again, "No man can come unto me, except it was given unto him of my Father" (John 6:65). It is an heavenly gift that makes a man come to Jesus Christ.

3. Again, "It is written in the prophets, And they shall be all taught of God. Every man, therefore, that hath heard, and hath learned of the Father, cometh unto me" (John 6:45).

I shall not enlarge but make some use and application, and so come to the next observation.

Use and Application of Observation First. Use First. Is it so? Is coming to Jesus Christ not by the will, wisdom, or power of man, but by the gift, promise, and drawing of the Father? Then they are to blame that cry up the will, wisdom, and power of man, as things sufficient to bring men to Christ.

There are some men who think they may not be contradicted when they plead for the will, wisdom, and power of man about the things that are of the kingdom of Christ; but I will say to such a man, he never yet came to understand, that himself is what the Scripture teaches concerning him; neither did he ever know what coming to Christ is, by the teaching, gift, and drawing of the Father. He is such a one that hath set up God's enemy in opposition to him, and that continuity in such acts of defiance; and what his end, without a new birth, will be, the Scripture teaches also; but we will pass this. Use Second. Is it so? Is coming to Jesus Christ by the gift, promise, and drawing of the Father? Then let saints here learn to ascribe their coming to Christ to the gift, promise, and drawing of the Father. Christian man, bless God, who hath given thee to Jesus Christ by promise; and again, bless God for that he hath drawn thee to him. And why is it thee? Why not another? O that the glory of electing love should rest upon thy head, and that the glory of the exceeding grace of God should take hold of thy heart, and bring thee to Jesus Christ!

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 283

 

These observations lie all of them in the words, and are plentifully confirmed by the Scriptures of truth; but I shall not at this time speak to them all, but shall pass by the first, second, third, fourth, and sixth, partly because I design brevity, and partly because they are touched upon in the explicatory part of the text. I shall therefore begin with the fifth observation, and so make that the first in order, in the following discourse.

Coming to Christ not by the power of man, but by the drawing of the Father.

OBSERVATION FIRST. First, then, coming to Christ is not by the will, wisdom, or power of man, but by the gift, promise, and drawing of the Father. This observation consists of two parts. First, the coming to Christ is not by the will, wisdom, or power of man; second, it is by the gift, promise, and drawing of the Father.

If you examine the explanation of the first part of the text, you will discover that it contains this truth. I shall, therefore, here follow the method propounded, viz: show,

First, coming to Christ is not by the will, wisdom, or power of man. This is true because the word does positively say it is not.

1. It denies it wholly to be by the will of man. “Not of blood, nor of the will of the flesh, nor of the will of man” (John 1:13). And again, “It is not of him that wills, nor of him that runs” (Rom 9:16).

2. It denies it to be of the wisdom of man, as is manifest from these considerations:

(1.) In the wisdom of God, it pleased him, that the world should not know him. Now, if by their wisdom they cannot know him, it follows, by that wisdom, they cannot come unto him; for coming to him is not before, but after some knowledge of him (1 Cor 1:21; Acts 13:27; Psa. 9:10).

(2.) The wisdom of man, in God’s account, as to the knowledge of Christ, is reckoned foolishness. “Hath not God made foolish the wisdom of this world?” (1 Cor 1:20). And again, The wisdom of this world is foolishness with God (2:14). If God hath made foolish the wisdom of this world; and again, if the wisdom of this world is foolishness with him, then verily it is not likely, that by that a sinner should become so prudent as to come to Jesus Christ, especially if you consider,

(3.) That the doctrine of a crucified Christ, and so of salvation by him, is the very thing that is counted foolishness to the wisdom of the world. Now, if the very doctrine of a crucified Christ is counted foolishness by the wisdom of this world, it cannot be that, by that wisdom, a man should be drawn out in his soul to come to him (1 Cor 3:19; 1:18,23).

(4.) God counted the wisdom of this world as one of his greatest enemies; therefore, by that wisdom, no man can come to Jesus Christ. For it is not likely that one of God’s greatest enemies should draw a man to that which best of all pleases God, as coming to Christ doth. Now, that God counts the wisdom of this world as one of his greatest enemies, is evident, (a.) For that it castes the greatest contempt upon his Son’s undertakings, as afore proved, in that it counts his crucifixion foolishness; though that be one of the highest demonstrations of Divine wisdom (Eph 1:7, 8). (b.) Because God had threatened to destroy it, bring it to naught, and cause it to perish; which surely he would not do, was it not an enemy, would it direct men to, and cause them to close with Jesus Christ (Isa 29:14; 1 Cor 1:19). (c.) He hath rejected it from helping in the ministry of his Word, as a fruitless business, and a thing that comes to naught (1 Cor 2:4, 6, 12, 13). (d.) Because it causes perish, those that seek it, and pursue it (1 Cor 1:18–19). (e.) And God has proclaimed, that if any man will be wise in this world, he must be a fool in the wisdom of this world, and that is the way to be wise in the wisdom of God. “If any man seems to be wise in this world, let him become a fool so that he may be wise. For the wisdom of this world is foolishness with God” (1 Cor 3:18–20).

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I intend brevity here; therefore, a word to the second, and so conclude.

Second, How it appears that he hath power to cast out. This appears also by what follows:—

1. The Father, for the service that he hath done him as Saviour, has made him Lord of all, even of quick and dead. “For to this end Christ both died, rose, and revived, that he might be Lord both of the dead and living” (Rom 14:9).

2. The Father hath left it with him to quicken whom he will, to wit, with saving grace, and to cast out whom he will, for their rebellion against him (John 5:21).

3. The Father made him judge over those who have been born again and those dead in their trespasses. He entrusted all judgment to the Son, and appointed that all should honor the Son, even as they honor the Father (John 5:22–23).

4. God will judge the world by this man: the day is appointed for judgment, and he is appointed to judge. “He has appointed a day in which he will judge the world in righteousness by that man” (Acts 17:31). Therefore we must all appear before the judgment seat of Christ, that everyone may receive for the things done in the body, according to what they have done. If they have closed with him, heaven and salvation; if they have not, hell and damnation! And for these reasons, he must be judged:—

(1.) Because of his humiliation and his Father’s word, he humbled himself, and he became obedient unto death, even the death of the cross. “Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus, every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” This hath respect to his being judge, and his sitting in judgment upon angels and men (Phil 2:7-11; Rom 14:10,11).

(2.) All men might honor the Son, even as they honor the Father. “For the Father judged no man, but hath committed all judgment unto the Son; that all men should honor the Son, even as they honor the Father” (John 5:225:22–

23.) Because of his righteous judgment, this work is fit for no creature; it is only fit for the Son of God. He will reward every man according to his ways (Rev 22:12).

(4.) Because he is the Son of man. He “hath given him authority to execute judgment also, because he is the Son of man” (John 5:27).

Thus have I in brief passed through this text by way of explications. My next work is to speak to it by way of observation. But I shall be also as brief in that as the nature of the thing will admit. “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out” (John 6:37).

And now I come to some observations, and a little briefly to speak to them, and then conclude the whole. The words thus explained afford us many, some of which are these. 1. That God the Father, and Christ his Son, are two distinct persons in the Godhead. 2. That by them, not excluding the Holy Ghost, is contrived and determined the salvation of fallen mankind. 3. That this contrivance resolved itself into a covenant between these persons in the Godhead, which stands in giving on the Father’s part, and receiving on the Son’s. “All that the Father giveth me,” &c. 4. That everyone that the Father hath given to Christ, according to the mind of God in the text, shall certainly come to him. 5. That coming to Jesus Christ is therefore not by the will, wisdom, or power of man; but by the gift, promise, and drawing of the Father. “All that the Father giveth me shall come.” 6. That Jesus Christ will be careful to receive, and will not in any wise reject those that come or are coming to him. “And him that cometh to me I will in no wise cast out.” There are, besides these, some other truths implied in the words. As, 7. They that are coming to Jesus Christ are ofttimes heartily afraid that he will not receive them. 8. Jesus Christ would not have them that in truth are coming to him once think that he will cast them out.

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Power Of Christ To Save, Or To Cast Out, 281

 

SECOND. And now we come to the second thing to be inquired into, namely, how it appears that Christ has the power to save or cast out. For by these words, "I will in no wise cast out," he declares that he has the power to do both. Now this inquiry admits us to search into the things: First, How it appears that he hath power to save; Second, How it appears that he hath power to cast out.

First, That he has the power to save, appears by that which follows:

1. To speak only of him as he is a mediator: he was authorized to this blessed work by his Father before the world began. Hence the apostle saith, "He hath chosen us in him before the foundation of the world" (Eph 1:4). With all those things that will produce our salvation,. Read the same chapter, with 2 Timothy 1:9.

2. He was promised to our first parents, that he should, in the fullness of time, bruise the serpent's head; and, as Paul expounds it, redeem them that were under the law. Hence, since then, he has been reckoned as slain for our sins. which means all the fathers under the First Testament were secured from the wrath to come; hence, he is called, "The Lamb was slain from the foundation of the world" (Rev 13:8; Gen 3:15; Gal 4:4,5).

3. Moses gave testimony of him by the types of shadows, and bloody sacrifices, that he commanded from the mouth of God to be in use for the support of his people's faith, until the time of reformation; which was the time of Jesus his death (Heb 9, 10).

4. At the time of his birth, it was testified of him by the angel, "That he should save his people from their sins" (Matt 1:21).

5. It is testified of him in the days of his flesh, that he had power on earth to forgive sins (Mark 2:5–12).

6. It is testified also of him by the apostle Peter, that "God hath exalted him with his own right hand, to be a prince and a savior, for to give repentance to Israel, and forgiveness of sins" (Acts 5:31).

7. In a word, this is everywhere testified of him, both in the Old Testament and the New. And there is a good reason that he should be acknowledged and trusted as a savior.

(1.) He came down from heaven to be a savior (John 6:38–40).

(2.) He was anointed when on earth to be a savior (Luke 3:22).

(3.) He did the work of a Savior (a.) He fulfilled the law and became the end of it for righteousness, for those that believe in him (Rom 10:3,4). (b.) He laid down his life as a Saviour; he gave his life as "a ransom for many" (Matt 20:28; Mark 10:45; 1 Tim 2:6). (c.) He hath abolished death, destroyed the devil, put away sin, got the keys of hell and death, is ascended into heaven; is the acceptance of God, and bid sit at the right hand as a Saviour; and that because his sacrifice for sins pleased God (2 Tim 1:10; Heb 2:14,15; 10:12,13; Eph 4:7,8; John 16:10,11; Acts 5:30,31).

(4.) God hath sent out and proclaimed him as a Saviour, and he tells the world that we have redemption through his blood, that he will justify us if we believe in his blood, and that he can faithfully and justly do it. Yea, God doth beseech us to be reconciled to him by his Son; which could not be, if he were not anointed by him to this very end, and also if his works and undertakings were not accepted by him as a Saviour (Rom 3:24,25; 2 Cor 5:18-21).

(5.) God has already received millions of souls into his paradise because they have received this Jesus as a Saviour; and he is resolved to cut them off, and cast them out of his presence, which will not take him for a Saviour (Heb 12:22-26).

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6. It is called a bottomless pit, out of which the smoke and the locust came, and into which the great dragon was cast; and it is called bottomless, to show the endlessness of the fall that they will have into it, that come not, in the acceptable time, to Jesus Christ (Rev 9:1, 2; 20:3). . 7. It is called outer darkness. “Bind him hand and foot—and cast him into outer darkness,” “and cast ye the unprofitable servant into outer darkness,” “there shall be weeping and gnashing of teeth” (Matt 22:13; 25:30).

8. It is called a furnace of fire. “As the tares are gathered and burned in the fire; so shall it be at the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and those that do iniquity, and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.” And again, “So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth” (Matt 13:40–51).

9. Lastly, It may not be amiss, if, in the conclusion, I show in a few words that the things that torment them in this state are compared. Indeed, some of them have been occasionally mentioned already; as they are compared,

(1.) To wood that burned.

(2.) To fire.

(3.) To fire and brimstone: But,

(4.) It is compared to a worm, a gnawing worm, a never-dying gnawing worm; They are cast into hell, “where their worm died not” (Mark 9:44).

(5.) It is called unquenchable fire; “He will gather his wheat into the garner, but he will burn up the chaff with unquenchable fire” (Matt 3:12; Luke 3:17).

(6.) It is called everlasting destruction; “The Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (2 Thess 1:7-9).

(7.) It is called wrath without mixture and is given in the cup of his indignation. “If any man worships the beast, and his image, and receives his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb” (Rev 14:9, 10).

(8.) It is called the second death. “And death and hell were cast into the lake of fire. This is the second death. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power” (Rev 20:6, 14).

(9.) It is called eternal damnation. “But he that shall blaspheme against the Holy Ghost, hath never forgiveness, but is in danger of eternal damnation.” Oh! these three words! Everlasting punishment! Eternal damnation! And forever and ever! How will they gnaw and eat up all the expectations of the end of the misery of the cast-away sinners? “And the smoke of their torment ascended up forever and ever; and they have no rest day nor night,” &c., (Rev 14:11).

Their behavior in hell is set forth by four things, as far as I know: (a) by calling for help and relief in vain; (b) by weeping; (c) by wailing; and (d) by gnashing of teeth.

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; The Promise to Those Coming To Christ, 279

 

II. But again, these words, CAST OUT, have a special look at what will be hereafter, even on the day of judgment. For then, and not till then, will be the great anathema and casting out made manifest, even manifest by execution. Therefore, I am here to speak to this, and that under these two heads. At first, the casting itself. Second, of the place into which they shall be cast, that shall then be cast out.

First, the casting of itself stands for two things. 1. In a preparatory work. 2. In the manner of executing the act.

1. The preparatory work stands for these three things.

(1.) It stands in the separation that has not come to him, from them that have, at that day. Or thus: At the day of the great casting out, those that have not now come to him shall be separated from those that have; for those that have, he will not cast out." "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory; and before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats" (Matt 25:31,32). Therefore, this dreadful separation shall be made between those who now come to Christ and those who do come. And good reason; for since they would not be with us, come to him now that they have time, Why should they stand with us when judgment comes?

(2.) They shall be placed before him according to their condition: they that have come to him, in great dignity, even at his right hand; "For he will in no wise cast them out": but the rest shall be set at his left hand, the place of disgrace and shame; for they did not come to him for life. Distinguished also shall they be by fit terms: these that come to him he calleth the sheep, but the rest are foolish goats, "and he shall separate them one from another, as a shepherd divideth his sheep from the goats;" and the sheep will be set on the right hand—next heaven gate, for they came to him—but the goats on his left, to go from him into hell because they are not of his sheep.

(3.) Then will Christ proceed to the conviction of those that came not to him, and will say, "I was a stranger, and ye took me not in," or did not come unto me. Their excuse is that he will be treated as dirt, and proceed to their final judgment.

2. Now when these wretched rejecters of Christ shall thus be set before him in their sins, and convicted, this is the preparatory work upon which follows the manner of executing the act which will be done.

(1.) In the presence of all the holy angels.

(2.) In the presence of all them that in their lifetime came to him, by saying unto them, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels, with the reason annexed to it. For you were cruel to me and mine, particularly discovered in these words, "For I was hungry, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not: sick, and in prison, and ye visited me not" (Matt 25:41-43).

Second, Now it remains that we speak of the place into which these shall be cast, which, in general, you have heard already, to wit, the first prepared for the devil and his angels. But, in particular, it is thus described:—

1. It is called Tophet: "For Tophet is ordained of old, yea, for the king," the Lucifer, "it is prepared; he hath made it deep and large; the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it" (Isa 30:32).

2. It is called hell. "They should enter halt" or lame "into life than having two feet to be cast into hell" (Mark 9:45).

3. It is called the wine press of the wrath of God. "And the angel thrust in his sickle into the earth, and gathered the vine of the earth," that is, them that did not come to Christ, "and cast it into the great wine-press of the wrath of God" (Rev 14:19).

4. It is called a lake of fire. "And whosoever was not found written in the book of life was cast into the lake of fire" (Rev 20:15).

5. It is called a pit. "Thou hast said in thy heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north. Yet thou shalt be brought down to hell, to the sides of the pit" (Isa 14:13-15).

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Advantages To The Man That Comes To Christ, 278

 

These words, therefore, “I will not cast out,” will prove great words one day to them that come to Jesus Christ (2 Peter 2:4; John 20:31; Luke 20:35).

2. Second, and more particularly,

(1.) Christ hath everlasting life for him that cometh to him, and he shall never perish; “For he will in no wise cast him out;” but for the rest, they are rejected, “cast out,” and must be damned (John 10:27–28).

(2.) Christ has everlasting righteousness to clothe them with that which come to him, and they shall be covered with it as a garment. Still, the rest shall be found in the filthy rags of their own stinking pollutions and shall be wrapped up in them, as in a winding sheet, and so bear their shame before the Lord, and also before the angels (Dan 9:27; Isa 57:20; Rev 3:4–18, 15, 16).

(3.) Christ hath precious blood, that, like an open fountain, stands free for him to wash in, that comes to him for life; “And he will in no wise cast him out;” but they that come not to him are rejected from a share therein, and are left to ireful vengeance for their sins (Zech 13:1; 1 Peter 1:18,19; John 13:8; 3:16).

(4.) Christ hath precious promises, and they shall have a share in them that come to him for life; for “he will in no wise cast them out.” But those that come not can have no share in them because they are true only in him; for in him, and only in him, all the promises are yes and amen. Wherefore they that come not to him, are no whit the better for them (Psa 50:16; 2 Cor 1:20,21).

(5.) Christ hath also fullness of grace in himself for them that come to him for life: “And he will in no wise cast them out.” But those that come not unto him are left in their graceless state; and as Christ leaves them, death, hell, and judgment find them. “Whosoever finds me,” said Christ, “finds life, and shall obtain favor of the Lord. But he that sinneth against me wrongs his own soul: all they that hate me love death” (Prov 8:35,36).

(6.) Christ is an Intercessor, and ever lived to make intercession for them that come to God by him: “But their sorrows shall be multiplied, that hasten after another,” or other gods, their sins and lusts. “Their drink offerings will I not offer, nor take up their names into his lips” (Psa 16:4; Heb 7:25).

(7.) Christ hath wonderful love, bowels, and compassion, for those that come to him; for “he will in no wise cast them out.” But the rest will find him a lion rampant; he will one day tear them all to pieces. “Now consider this,” saith he, “ye that forget God, lest I tear you in pieces, and there be none to deliver” (Psa 50:22).

(8.) Christ is one by and for whose sake those that come to him have their persons and performances accepted of the Father: “And he will in no wise cast them out;” but the rest must fly to the rocks and mountains for shelter, but all in vain, to hide them from his face and wrath (Rev 6:15-17).

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Advantages To The Man That Comes To Christ, 277

 

Now, we have yet to inquire into two things that lie in the words, to which nothing has been said. First, what it is to cast out. Second, how does it appear that Christ has the power to save or cast out?

WHAT IT IS TO CAST OUT.

FIRST. For the first of these, what is to cast out. To this, I will speak, first, Generally. Second, More particularly.

[First, Generally.]

1. To cast out, is to slight, despise, and contemn; as it is said of Saul’s shield, “it was vilely cast away,” (2 Sam 1:21), that is, slighted and contemned. Thus it is with the sinners that come not to Jesus Christ. He slights, despises, and contemns them; that is, “casts them away.”

2. Things cast away are reputed as menstruous cloths, and as the dirt of the street (Isa 3:24; Psa 18:42; Matt 5:13; 15:17). And thus it shall be with the men that come not to Jesus Christ, they shall be counted as menstruous, and as the dirt in the streets.

3. To be cast out, or off is to be abhorred, not to be pitied; but to be put to perpetual shame (Psa 44:9; 89:38; Amos 1:11). But,

Second, More particularly, to come to the text. The casting out here mentioned is not limited to this or the other evil: therefore, it must be extended to the most extreme and utmost misery. Or thus: He that cometh to Christ shall not want anything that may make him gospely-happy in this world, or that which is to come; nor shall he like anything that cometh not, that may make him spiritually and eternally miserable. But further, as it is to be generally taken [to respect the things that are now], it respects things that shall be hereafter.

I. For the things that are now, they are either, 1. More general:

Or, 2. More particular.

1. More generally, thus:

(1.) It is “to be cast out” of the presence and favor of God. Thus was Cain cast out: “Thou has driven,” or “me out this day; from thy face,” that is, from thy favor, “shall I hide.” A dreadful complaint! But the effect of a more dreadful judgment! (Gen 4:14; Jer 23:39; 1 Chron 28:9).

(2.) “To be cast out,” is to be cast out of God’s sight. God will look after them no more, care for them no more; nor will he watch over them anymore for good (2 Kings 17:20; Jer 7:15). Now they, who are so, are left like blind men, to wander and fall into the pit of hell. This, therefore, is also a sad judgment! Therefore, here is the mercy of him that cometh to Christ. He shall not be left to wander in uncertainty. The Lord Jesus Christ will keep him, as a shepherd does his sheep (Psa 23). “Him that cometh to me, I will in no wise cast out.”

(3.) “To be cast out,” is to be denied a place in God’s house, and to be left as fugitives and vagabonds, to pass a little time away in this miserable life, and after that to go down to the dead (Gal 4:30; Gen 4:13, 14; 21:10). Therefore, here is the benefit of him that cometh to Christ, he shall not be denied a place in God’s house. They shall not be left like vagabonds in the world. “Him that cometh to me, I will in no wise cast out.” See Proverbs 14:26, Isaiah 56:3-5, Ephesians 1:19–22, and 1 Corinthians 3:21–23.

(4.) In a word, “to be cast out,” is to be rejected, as are the fallen angels. Their eternal damnation began at their being cast down from heaven to hell. So then, not to be cast out, is to have a place, a house, and habitation there; and to have a share in the privileges of elect angels.

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Advantages To The Man That Comes To Christ, 276

 

Again, how did Satan ply it against Peter, when he desired to have him, that he might sift him as wheat? That is, if possible, sever all grace from his heart, and leave him nothing but flesh and filth, to the end that he might make the Lord Jesus loathe and abhor him. “Simon, Simon,” said Christ, “Satan hath desired to have you, that he may sift you as wheat.” But did he prevail against him? No: “But I have prayed for thee, that thy faith fail not.” As who should say, Simon, Satan hath desired me that I would give thee up to him, and not only thee but all the rest of thy brethren—for that the word you imports—but I will not leave thee in his hand: I have prayed for thee, thy faith shall not fail; I will secure thee to the heavenly inheritance (Luke 22:30–32).

(2.) As Satan, so every sin of the coming sinner, comes in with a voice against him, if perhaps they may prevail with Christ to cast off the soul. When Israel was coming out of Egypt to Canaan, how many times had their sins thrown them out of the mercy of God, Had not Moses, as a type of Christ, stood in the breach to turn away his wrath from them! (Psa 106:23). Our iniquities testify against us. They would certainly prevail against us, to our utter rejection and damnation, had we not been advocated with the Father, Jesus Christ the righteous (1 John 2:1,2).

The sins of the old world cried them down to hell; the sins of Sodom fetched upon them fire from heaven, which devoured them; the sins of the Egyptians cried them down to hell because they came not to Jesus Christ for life. Coming sinner, thy sins are no whit less than any; perhaps, they are as big as all theirs. Why is it then, that thou lives when they are dead, and that thou hast a promise of pardon when they have not? “Why, thou art coming to Jesus Christ;” and therefore sin shall not be thy ruin.

(3.) As Satan and sin, so the law of Moses, as it is a perfect holy law, hath a voice against you before the face of God. “There is one that accused you, even Moses,” is his law (John 5:45). Yea, it accuses all men of transgression that have sinned against it; for as long as sin is sin, there will be a law to accuse for sin. But this accusation shall not prevail against the coming sinner; Christ died, and ever lived, to make intercession for them that “come to God by him” (Rom 8; Heb 7:25).

These things, I say, do accuse us before Christ Jesus; yes, and also to our own faces, if perhaps they might prevail against us. But these words, “I will in no wise cast out,” secure the coming sinner from them all.

The coming sinner is not saved, because no one comes in against him; but because the Lord Jesus will not hear their accusations and will not cast out the coming sinner. When Shimei comes down to meet King David, and to ask for pardon for his rebellion, he gets up and puts in his caveat, saying, Shall not Shimei die for this? This is his case when it comes to Christ. He has this Abishai, and that Abishai presently steps in against him, saying, Shall not this rebel’s sins destroy him in hell? Read further. But David answered, “What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? Shall there any man be put to death this day in Israel, for do not I know, that I am king this day over Israel?” (2 Sam 19:16–22). That is Christ’s answer in the text, to all that accuse the coming Shimei. What have I to do with you, that accuses the coming sinners of me? I count you adversaries, who are against my showing mercy to them. Do not I know that I am exalted this day to be king of righteousness and king of peace? “I will in no wise cast them out.”

2. But again, these words do closely imply, that the coming souls are afraid that these accusers will prevail against them, as is evident, because the text is spoken for their relief and succor. For that need not be, if those who are coming were not subject to fear and despondency upon this account. Alas, there is guilt, and the curse lies upon the conscience of the coming sinner!

Besides, he is conscious of what a villain, what a wretch he has been against God and Christ. Also, he now knows, by woeful experience, how he has been at Satan’s beck, and at the motion of every lust. He has now also gained new thoughts about the holiness and justice of God. Also, he feels, that he cannot forbear sinning against him. For the motions of sins, which are by the law, doth still work in his members, to bring forth fruit unto death (Rom 7:5). But none of this needs to be discouraged since we have such a good, tender-hearted, and faithful Jesus to come to, who will rather overthrow heaven and earth than suffer a tittle of this text to fail. “And him that cometh to me I will in no wise cast out.”

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Advantages To The Man That Comes To Christ, 275

 

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).

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