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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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Advantages To The Man That Comes To Christ, 274

 

Reader, if thou loves thy soul, take this caution kindly at the hands of Jesus Christ. Thou sees thy sickness, thy wound, and thy necessity of salvation. Well, go not to King Jareb, for he cannot heal you nor cure your wound (Hosea 5:13). Take the caution, I say, lest Christ, instead of being a Saviour unto thee, becomes a lion, a young lion, to tear you and go away (Hosea 5:14).

There is a coming, but not to the Most High; there is a coming, but not with the whole heart, but as it were feignedly; therefore, take the caution kindly (Jer 3:10; Hosea 7:16).

“And him that cometh TO ME;” Christ as a Saviour will stand alone because his own arm alone has brought salvation unto him. He will not be joined with Moses, nor will John Baptist be tabernacled by him. I say they must vanish, for Christ will stand alone (Luke 9:28–36). Yea, God the Father will have it so; therefore, they must be parted from him, and a voice from heaven must come to bid the disciples hear only the beloved Son. Christ will not suffer any law, ordinance, statute, or judgment, to be partners with him in the sinner’s salvation. Nay, he saith not, and him that cometh to my WORD; but, and him that cometh to ME. The words of Christ, even his most blessed and free promises, such as this in the text, are not the Saviour of the world; for that is Christ himself, Christ himself only. The promises, therefore, encourage the coming sinner to come to Jesus Christ, and not to rest in them, short of salvation by him. “And him that cometh TO ME.” The man, therefore, that comes aright, casts all things behind his back, and looked at, nor hath his expectations from ought, but the Son of God alone; as David said, “My soul, wait for thou only upon God; for my expectation is from him. He is only my rock and my salvation; he is my defense; I shall not be moved” (Psa 62:5,6). His eye is to Christ, his heart is to Christ, and his expectation is from him only.

Therefore, the man who comes to Christ, has deep considerations of his own sins, slight thoughts of his own righteousness, and high thoughts of the blood and righteousness of Jesus Christ; yea, he sees, as I have said, more virtue in the blood of Christ to save him, than there is in all his sins to damn him. He, therefore, set Christ before his eyes; there is nothing in heaven or earth, he knows, that can save his soul and secure him from the wrath of God, but Christ; that is, nothing but his personal righteousness and blood.

“And him that cometh to me, I will in no wise cast out.” IN NO WISE: by these words, there is [First,] Something expressed; and [Second,] Something implied.

First, That which is expressed in Christ Jesus, his unchangeable resolution to save the coming sinner; I will in no wise reject him, or deny him the benefit of my death and righteousness. This word, therefore, is like that which he speaks of the everlasting damnation of the sinner in hellfire: “He shall by no means depart thence;” that is, never, never come out again, no, not to all eternity (Matt 5:26; 25:46). So that as he that is condemned into hell-fire hath no ground of hope for his deliverance thence; so him that cometh to Christ, hath no ground to fear he shall ever be cast in thither.

“Thus saith the Lord, If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel, for all that they have done, saith the Lord” (Jer 31:37). “Thus saith the Lord, If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth, then will I cast away the seed of Jacob” (Jer 33:25–26). But heaven cannot be measured, nor the foundations of the earth searched out beneath; his covenant is also with day and night, and he hath appointed the ordinances of heaven; therefore, he will not cast away the seed of Jacob, who are the coming ones, but will certainly save them from the dreadful wrath to come (Jer 50:4,5). Therefore, it is manifest, that it is not the greatness of sin, nor the long continuance in it, nor yet the backsliding, nor the pollution of thy nature, that can put a bar in against, or be a hindrance of, the salvation of the coming sinner. For, if indeed this could be, then would this solemn and absolute determination of the Lord Jesus, of itself, fall to the ground, and be made of no effect. But his “counsel shall stand, and he will do all his pleasure,” that is, his pleasure in this; for his promise, as to this irreversible conclusion, arises of his pleasure; he will stand to it, and will fulfill it, because it is his pleasure (Isa 46:10, 11).

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Advantages To The Man That Come To Christ, 273

 

1. In Peter. Peter denied his master, once, twice, and three times, and that with an open oath; yet Christ receives him again without the least hesitation or stick. Yea, he slips, stumbles, falls again, in downright dissimulation, and that to the hurt and fall of many others; but neither of this doth Christ make a bar to his salvation, but receives him again at his return, as if he knew nothing of the fault (Gal 2).

2. The rest of the disciples, even all of them, did backslide and leave the Lord Jesus in his greatest straits. “Then all the disciples forsook him and fled,” (Matt 26:56), they returned, as he had foretold, everyone to his own, and left him alone; but this also he passes over as a very light matter. Not that it was so indeed in itself, but the abundance of grace that was in him did lightly roll it away; for after his resurrection, when first he appeared unto them, he gave them not the least check for their perfidious dealings with him, but saluted them with words of grace, saying, “All hail! Be not afraid, peace be to you; all power in heaven and earth is given unto me.” True, he rebuked them for their unbelief, for which you also deserve the same. For it is unbelief that alone Christ and his benefits come to us (John 16:52; Matt 28:9–11; Luke 24:39; Mark 16:14).

3. The man who, after a large profession lay with his father’s wife, committed a high transgression, even one that, at that day, was not heard of—no, not among the Gentiles. Therefore, this was a desperate backsliding; yet, at his return, he was received and accepted again to mercy (1 Cor 5:1, 2; 2 Cor 2:6–8).

4. The thief that stole was bid to steal no more; not at all doubting but knowing that Christ was ready to forgive him for this act of backsliding (Eph 4:28). Now all these are examples, particular instances of Christ’s readiness to receive the backsliders to mercy; and, observe it, examples and proofs that he hath done so are, to our unbelieving hearts, stronger encouragements than bare promises that so he will do.

But again, the Lord Jesus has added to these, the encouragement of returning backsliders, to come to him. (1.) A call to come, and he will receive them (Rev 2:1-5; 14-16; 20-22; 3:1-3; 15-22). Therefore, New Testament backsliders have encouragement to come. (2.) A declaration of readiness to receive them that come, as in the text and many other places, is plain. Therefore, “Set thee up waymarks, make thee high heaps,” of the golden grace of the gospel, “set thine heart toward the highway, even the way which thou went.” When thou didst backslide; “turn again, O virgin of Israel, turn again to these thy cities” (Jer 31:21).

“And him that cometh.” He saith not, and it was him that talked, professed, that made a show, made a noise, or the like; but, him that came. Christ will take leave to judge, who, among the many that make a noise, is indeed coming to him. It is not him that saith he comes, nor him of whom others affirm that he comes; but him that Christ himself shall say doth come, that is concerned in this text. When the woman who had the bloody issue came to him for a cure, there were others as well, as she, who made a great fuss about him, touched him, and yes, thronged him. Ah, but Christ could distinguish this woman from them all; “And he looked round about” upon them all, “to see her that had done this thing” (Mark 5:25–32). He was not concerned with the thronging, or touching of the rest; for theirs were but accidental, or at best, void of that which made her touch acceptable. Wherefore Christ must be the judge of who they are that in truth are coming to him; Every man’s ways are right in his own eyes, “but the Lord weighs the spirits” (Prov 16:2). It stands therefore for everyone in hand to be certain of their coming to Jesus Christ; for as thy coming is, so shall thy salvation be. If thou come indeed, thy salvation shall be true; but if thou come but in outward appearance, so shall thy salvation be; but of coming, see before, as also afterward, in the use and application.

“And him that cometh TO ME.” These words to me are also well to be heeded; for by them, as he secured those that come to him, so also he shows himself unconcerned with those that in their coming rest short, to turn aside to others; for you must know, that everyone that comes, comes not to Jesus Christ; some that come, come to Moses, and to his law, and there take up for life; with these Christ is not concerned; with these, his promise hath not to do. “Christ becomes of no effect unto you; whosoever of you are justified by the law, ye are fallen from grace” (Gal 5:4). Again, some that came, came no further than to gospel ordinances, and their stay; they came not through them to Christ; with these, neither is he concerned; nor will their “Lord, Lord,” avail them anything in the great and dismal day. A man may come to, and also go from the place and ordinances of worship, and yet not be remembered by Christ. “So I saw the wicked buried,” said Solomon, “who had come and gone from the place of the holy, and they were forgotten in the city where they had so done; this is also vanity” (Eccl 8:10).

“TO ME.” These words, therefore, are by Jesus Christ very carefully put in, and serve for caution and encouragement; for caution, lest we take up in our coming anywhere short of Christ; and for encouragement to those that shall in their coming, come past all; till they come to Jesus Christ. “And him that cometh to me I will in no wise cast out.”

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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, 272

 

3. That the backslider is intended is evident,

(1.) For that he is sent to by name, “Go, tell his disciples and Peter” (Mark 16:7). But Peter was a godly man. True, but he was also a backslider, yea, a desperate backslider: he had denied his Master once, twice, and three times, cursing and swearing that he knew him not. If this was not backsliding, if this was not a high and eminent backsliding, yes, a higher backsliding than thou art capable of, I have thought amiss.

Again, when David had backslidden and had committed adultery and murder in his backsliding, he must be sent to by name: “And,” saith the text, “the Lord sent Nathan unto David.” And he sent him to tell him, after he had brought him to unfeigned acknowledgment, “The Lord hath also put away, or forgiven thy sin” (2 Sam 12:1, 13).

This man was also far gone: he took a man’s wife and killed her husband, and he endeavored to cover all with wicked dissimulation. He did this, I say, after God had exalted him, and showed him great favor; therefore, his transgression was greatened also by the prophet with mighty aggravations; yet he was accepted, and that with gladness, at the first step, he took in his return to Christ. For the first step of the backslider’s return is to say, sensibly and unfeignedly, “I have sinned;” but he had no sooner said thus, but a pardon was produced, yea, thrust into his bosom: “And Nathan said unto David, The Lord hath also put away thy sin.”

(2.) As the person of the backslider is mentioned by name, so also is his sin, that, if possible, thy objections against thy returning to Christ may be taken out of thy way; I say, thy sin also is mentioned by name, and mixed, as mentioned, with words of grace and favor: “I will heal their backsliding, I will love them freely” (Hosea 14:4). What sayest thou now, backslider?

(3.) Nay, further, thou art not only mentioned by name, and thy sin by the nature of it, but thou thyself, who art a returning backslider, put, (a) Amongst God’s Israel, “Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon you; for I am merciful, saith the Lord, and I will not keep anger forever” (Jer 3:12). (b) Thou art put among his children and those to whom he is married. “Turn, O backsliding children, for I am married unto you” (verse 14). (c) Yea, after all this, as if his heart were so full of grace for them, that he was pressed until he had uttered it before them, he adds, “Return, ye backsliding children, and I will heal your backslidings” (verse 22).

(4.) Nay, further, the Lord hath considered, that the shame of thy sin hath stopped thy mouth, and made thee almost a prayerless man; and therefore he saith unto thee, “Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously.” See his grace, that himself should put words of encouragement into the heart of a backslider; as he saith in another place, “I taught Ephraim to go, taking him by the arms.” This is teaching him to go indeed, to hold him up by the arms; by the chin, as we say (Hosea 14:2; 11:3).

From what has been said, I conclude, even as I said before, that him in the text, and him that cometh, include both these sorts of sinners, and therefore both should freely come.

Quest. 1. But where doth Jesus Christ, in all the word of the New Testament, expressly speak to a returning backslider with words of grace and peace? For what you have urged as yet, from the New Testament, is nothing but consequences drawn from this text. Indeed, it is a full text for carnal ignorant sinners that come, but to me, who is a backslider, it yields little relief.

Answ. How! But little encouragement from the text, when it is said, “I will in no wise cast out”! What more could have been said? What is here omitted that might have been inserted, to make the promise more full and free? Nay, take all the promises in the Bible, all the freest promises, with all the variety of expressions of what nature or extent soever, and they can but amount to the expressions of this very promise, “I will in no wise cast out;” I will for nothing, by no means, upon no account, however, they have sinned, however, they have backslidden, however, they have provoked, cast out the coming sinner. But,

Quest. 2. Thou sayest, Where doth Jesus Christ, in all the words of the New Testament, speak to a returning backslider with words of grace and peace, that is under the name of a backslider?

Answ. Where there are plenty of examples of receiving backsliders, there is less need to express words to that intent; one promise, as the text is, with those examples that are annexed, is instead of many promises. And besides, I reckon that the act of receiving is of as much, if not more, encouragement, that is a bare promise to receive; for receiving is the promise and the fulfilling of it too; so that in the Old Testament thou hast the promise, and in the New, the fulfilling of it; and that in divers examples.

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"And him that COMES" There are two sorts of sinners that are coming to Jesus Christ. First, Him that has never, while of late,  at all began to come. Second, Him that came formerly, and after that went back; but had since bethought himself, and is now coming again. Both these sorts of sinners are intended by HIM in the text, as is evident; because both are now the coming sinners. "And him that comes."

First. [The newly-awakened comer.]—For the first of these: the sinner that had never, while of late, began to come, his way is easier; I do not say, more plain and open to come to Christ than is the other—those last not having the clog of a guilty conscience, for the sin of backsliding, hanging at their heels. But all the encouragement of the gospel, with what invitations are therein contained to coming sinners, are as free and as open to the one as to the other; so that they may with the same freedom and liberty, as from the Word, both alike claim interest in the promise. "All things are ready;" all things for the coming backsliders, as well as for the others: "Come to the wedding." "And let him that is athirst come" (Matt 22:1-4; Rev 22:17).

Second. [The returning backslider.]—But having spoken to the first of these already, I shall here pass it by; and shall speak a word or two to him that is coming, after backsliding, to Jesus Christ for life. Thy way, O thou sinner of a double dye, thy way is open to come to Jesus Christ. I mean thee, whose heart, after long backsliding, doth think of turning to him again. Thy way, I say, is open to him, as is the way of the other sorts of comers; as appears by what follows:—

1. Because the text makes no exception against thee. or excludes anyone, even a backslider, from coming, but indefinitely open wide its golden arms to every coming soul, without the least exception; therefore thou may come. And take heed that thou shut not that door against thy soul by unbelief, which God has opened by his grace.

2. Nay, the text is so far from excepting against thy coming, that it strongly suggests that thou art one of the souls intended, O thou coming backslider; else what need that clause have been so inserted, "I will in not cast out?" As who should say, Though those that come now are such as have formerly backslidden, I will in "no way" cast away the fornicator, the covetous, the trailer, the drunkard, or other common sinners, nor yet the backslider neither.

Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Advantages To The Man That Is Come To Christ, 270

 

“And him that COME.” There is further to be gathered from this word come, these following particulars:—

1. That Jesus Christ has his eye upon, and takes notice of, the first moving of the heart of a sinner after himself. Coming sinner, thou can not move with desires after Christ, but he sees the working of those desires in thy heart. “All my desire,” said David, “is before thee; and my groaning is not hidden from thee” (Psa 38:9). This he spoke, as he was coming after he had backslidden, to the Lord Jesus Christ. It is said of the prodigal, that while he was yet a great way off, his father saw him, had his eye upon him, and upon the going out of his heart after him (Luke 15:20).

When Nathanael came to Jesus Christ, the Lord said to them that stood before him, “Behold an Israelite indeed, in whom is no guile.” But Nathanael answered him, “Whence knowest thou me?” Jesus answered, “Before Philip called thee, when thou was under the fig tree, I saw thee.” I suppose Nathanael was pouring out of his soul to God for mercy, or that he would give him a good understanding about the Messiah to come, and Jesus saw all the workings of his honest heart at that time (John 1:47,48).

Zaccheus also had some secret moving of heart, such as they were, towards Jesus Christ, when he ran before and climbed up the tree to see him; and the Lord Jesus Christ had his eye upon him: therefore, when he came to the place, he looked up to him, bids him come down, “For today,” said he, “I must abide at thy house;” to wit, to the further completing the work of grace in his soul (Luke 19:1-9). Remember this, coming sinner.

2. As Jesus Christ hath his eye upon, so he hath his heart open to receive, the coming sinner. This is verified by the text: “And him that cometh to me I will in no wise cast out.” This is also discovered by his preparing of the way, in his making of it easy (as may be) to the coming sinner; which preparation is manifest by those blessed words, “I will in no wise cast out;” of which more when we come to the place. And while “he was yet a great way off, his Father saw him, and had compassion, and ran, and fell on his neck, and kissed him” (Luke 15:20). All these expressions strongly prove that the heart of Christ is open to receive the coming sinner.

3. As Jesus Christ has his eye upon, and his heart open to receive, he has already resolved that nothing shall alienate his heart from receiving the coming sinner. No sins of the coming sinner, nor the length of the time that he hath abode in them, shall by any means prevail with Jesus Christ to reject him. Coming sinner, thou art coming to a loving Lord Jesus!

4. These words, therefore, are dropped from his blessed mouth, so that the coming sinner might be encouraged to continue on his journey until he becomes indeed to Jesus Christ. It was doubtless a great encouragement to blind Bartimaeus, that Jesus Christ stood still and called him, when he was crying, “Jesus, thou Son of David, have mercy on me;” therefore, it is said, he cast away his garment, “rose, and came to Jesus” (Mark 10:46). Now, if a call to come hath such encouragement in it, what is a promise of receiving such, but an encouragement much more? And observe it, though he had a call to come, yet not having a promise, his faith was forced to work upon a mere consequence, saying, He calls me; and surely since he calls me, he will grant me my desire. Ah! but coming sinner, thou hast no need to go so far about as to draw (in this matter) consequences, because thou hast plain promises: “And him that cometh to me I will in no wise cast out.” Here is full, plain, yea, what encouragement one can desire; for, suppose thou was admitted to make a promise thyself and Christ should attest that he would fulfill it upon the sinner that cometh to him, Could thou make a better promise? Could thou invent a more full, free, or larger promise? a promise that looks at the first moving of the heart after Jesus Christ? A promise that declares, yea, that engages Christ Jesus to open his heart to receive the coming sinner? Yea, further, a promise that demonstrates that the Lord Jesus is resolved freely to receive, and will in no wise cast out, nor means to reject, the soul of the coming sinner! For all this lieth fully in this promise, and doth naturally flow therefrom. Here thou needs not to make use of far-fetched consequences, nor strain thy wits, to force encouraging arguments from the text. Coming sinner, the words are plain: “And him that cometh to me I will in no wise cast out.”

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Works of John Bunyan: The Greatness of The Soul And Unspeakableness of the Loss Thereof; Advantages To The Man That Is Come To Christ, 269

 

A man that is come to Christ hath the advantage of him that is but coming to him; and that in seven things.

1. He that is come to Christ is nearer to him than he that is but coming to him; for he that is but coming to him is yet, in some sense, at a distance from him; as it is said of the coming prodigal, "And while he was yet a great way off" (Luke 15:20). Now he that is nearer to him hath the best sight of him; and so can make the best judgment of his wonderful grace and beauty, as God saith, "Let them come near, then let them speak" (Isa 41:1). And as the apostle John saith, "And we have seen and do testify that the Father sent the Son to be the Saviour of the world" (1 John 4:14). He that is not yet come, though he is coming, is not fit, not being indeed capable to make that judgment of the worth and glory of the grace of Christ, as he is that comes to him and hath seen and beheld it. Therefore, sinner, suspend thy judgment till thou art come nearer.

2. He that is come to Christ has the advantage of him that is but coming, in that he is eased of his burden; for he that is but coming is not eased of his burden (Matt 11:28). He that is come has cast his burden upon the Lord. By faith he hath seen himself released thereof; but he that is but coming hath it yet, as to sense and feeling, upon his own shoulders. "Come unto me, all ye that labor and are heavy laden," implies, that their burden, though they are coming, is yet upon them, and so will be till indeed they are come to him.

3. He that is come to Christ has the advantage of him that is but coming in this also, namely, he hath drank of the sweet and soul-refreshing water of life; but he that is but coming hath not. "If any man thirst, let him come unto me and drink" (John 7:37).

Mark, He must come to him before he drinks: according to that of

the prophet, "Ho! every one that thirsts, come ye to the waters."

He drinks not as he comes, but when he comes to the waters

(Isa 55:1).

4. He that is come to Christ hath the advantage of him that as yet is but coming in this also, to wit, he is not so terrified with the noise, and, as I may call it, hue and cry, which the avenger of blood makes at the heels of him that yet is but coming to him. When the slayer was on his flight to the city of his refuge, he had the noise or fear of the avenger of blood at his heels; but when he came to the city and was entered thereinto, that noise ceased. Even so, it is with him that is but coming to Jesus Christ, he hears many a dreadful sound in his ear; sounds of death and damnation, which he that come is at present freed from. Therefore he said, "Come, and I will give you rest." And so he said again, "We that have believed, do enter into rest," as he said, &c. (Heb 4).

5. He, therefore, that is come to Christ, is not so subject to those dejections, and castings down, because of the rage and assaults of the evil one, as is the man that is but coming to Jesus Christ, though he has temptations too. "And as he was yet a-coming, the devil threw him down, and tare him" (Luke 9:42). For he has. However, Satan still roared upon him, those experimental comforts and refreshments, to wit, in his treasury, to present himself with, in times of temptation and conflict; which he that is but coming has not.

6. He that is come to Christ has the advantage of him that is but coming to him, in this also, to wit, he hath upon him the wedding garment, &c., but he that is coming has not. The prodigal, when coming home to his father, was clothed with nothing but rags, and was tormented with an empty belly; but when he has come, the best robe is brought out, also the gold ring, and the shoes, yea, they are put upon him, to his great rejoicing. The fatted calf was killed for him; the music was struck up to make him merry; thus, the Father himself sang of him, "This my son was dead, and is alive again; was lost and is found" (Luke 15:18,19).

7. In a word, he that comes to Christ, his groans and tears, his doubts and fears, are turned into songs and praises; for that, he had now received the atonement, and the earnest of his inheritance; but he that is but yet coming, had not those praises nor songs of deliverance with him; nor has he as yet received the atonement and earnest of his inheritance, which is, the sealing testimony of the Holy Ghost, through the sprinkling of the blood of Christ upon his conscience, for he is not come (Rom 5:11; Eph 1:13; Heb 12:22-24).

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; The Promise to Those Coming To Christ, 268

 

1. This shows us the greatness of the merits of Christ; for it must not be supposed, that his words are bigger than his worthiness. He is strong enough to execute his word. He can do, as well as speak. He can do abundantly more than we ask or think, even to the uttermost, and outside of his word (Eph 3:20). Now, then, since he concluded any coming HIM; it must be concluded, that he can save to the uttermost sin, any coming HIM.

Do you think, I say, that the Lord Jesus did not think before he spoke? He speaks all in righteousness, and therefore, by his word, we are to judge how mighty he is to save (Isa 63:1). He speaketh in righteousness, in very faithfulness, when he began to build this blessed gospel-fabric, the text; it was for that he had first sat down, and counted the cost; and for that, he knew he was able to finish it! What, Lord, and him? and him that cometh to thee? This is a Christ worth looking after, this is a Christ worth coming to!

This, then, should teach us diligently to consider the natural force of every word of God; and to judge Christ’s ability to save, not by our sins, or by our shallow apprehensions of his grace; but by his word, which is the true measure of grace. And if we do not judge thus, we shall dishonor his grace, lose the benefit of his word, and needlessly fright ourselves into many discouragements though coming to Jesus Christ. Him, and him that cometh, hath sufficient from this word of Christ, to feed himself with hopes of salvation. As thou art, therefore, coming, O thou coming sinner, judge thou, whether Christ can save thee by the true sense of his words: judge, coming sinner, of the efficacy of his blood, of the perfection of his righteousness, and of the prevalency of his intercession, by his word. “And him,” saith he, “that cometh to me I will in no wise cast out.” “In no wise,” that is, for no sin. Judge therefore by his word, how able he is to save thee. It is said of God’s sayings to the children of Israel, “There failed not aught of any good thing which the Lord had spoken unto the house of Israel; all came to pass” (Josh 21:45). And again, “Not one thing hath failed of all the good things which the Lord your God spake concerning you, all have come to pass unto you, and not one thing hath failed thereof” (Josh 23:14).

Coming sinner, what promise thou findest in the word of Christ, strain it whither thou canst, so thou dost not corrupt it, and his blood and merits will answer all; what the word saith, or any true consequence that is drawn from that place, that we may boldly venture upon. As here in the text he saith, “And him that cometh,” indefinitely, without the least intimation of the rejection of any, though never so great, if he be a coming sinner. Take it then for granted, that thou, whoever thou art, if coming, art intended in these words; neither shall it injure Christ at all, if, as Benhadad’s servants served Ahab, thou shalt catch him at his word. “Now,” saith the text, “the man did diligently observe whether anything would come from him,” to wit, any word of grace; “and did hastily catch it.” And it happened that Ahab had called Benhadad his brother. The man replied, “Thy brother Benhadad!” (1 Kings 20:33), catching him at his word. Sinner, coming sinner, serve Jesus Christ thus, and he will take it kindly at thy hands. When he called the Canaanitish woman dog in his argument, she caught him at it, and said, “Truth, Lord; yet the dogs eat of the crumbs which fall from their master’s table.” I say she caught him thus in his words, and he took it kindly, saying, “O woman great is thy faith; be it unto thee even as thou wilt” (Matt 15:28). Catch him, coming sinner, catch him in his words, surely he will take it kindly, and will not be offended at thee.

2. The other thing that I told you is shown from these words, is this: The willingness of Christ’s heart to impute his merits for life to the great, if coming sinner. “And him that cometh to me I will in no wise cast out.”

The awakened coming sinner doth not so easily question the power of Christ, as his willingness to save him. Lord, “If thou wilt, thou canst,” said one (Mark 1:40). He did not put the if upon his power, but upon his will. He concluded he could, but he was not as full of persuasion as he would. But we have the same ground to believe he will, as we have to believe he can; and, indeed, the ground for both is the Word of God. If he was not willing, why did he promise? Why did he say he would receive the coming sinner? Coming sinner, take notice of this; we used to plead practices with men, and why not with God likewise? I am sure we have no more ground for the one than the other; for we have to plead the promise of a faithful God. Jacob took him there: “Thou saidst,” said he, “I will surely do thee good” (Gen 32:12). For, from this promise he concluded, that it followed in reason, “He must be willing.”

The text also gives some ground for us to draw the same conclusion. “And him that cometh to me I will in no wise cast out.” Here is his willingness asserted, as well as his power suggested. It is worth your observation, that Abraham’s faith considered rather God’s power rather than his willingness; that is, he drew his conclusion, “I shall have a child,” from the power that was in God to fulfill the promise to him. For he concluded he was willing to give him one, else he would not have promised one. “He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that what he had promised he was able also to perform” (Rev 4:20,21). But was not his faith exercised, or tried, about his willingness too? No, there was no show of reason for that, because he had promised it. Indeed, had he not promised it, he might lawfully have doubted it; but since he had promised it, there was left no ground at all for doubting, because his willingness to give a son was demonstrated in his promising him a son. These words, therefore, are sufficient ground to encourage any coming sinner that Christ is willing to his power to receive him; and since he hath power also to do what he will, there is no ground at all left to the coming sinner anymore to doubt; but to come in full hope of acceptance, and of being received unto grace and mercy. “And him that cometh.” He saith not, and him that is come; but, and him that cometh; that is, and him whose heart begins to move after me, who is leaving all for my sake; him who is looking out, who is on his journey to me. We must, therefore, distinguish between coming and being to Jesus Christ. He that is come to him has attained of him more sensibly what he felt before that he wanted, than he has that but yet is coming to him.

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; The Promise to Those Coming To Christ, 267.

 

Secondly, and more particularly, “And HIM that cometh.”

“And him.” By this word “him,” Christ looked back to the gift of the Father; not only in the lump and whole of the gift, but to every him of that lump. As who should say, I do not only accept the gift of my Father in general, but have a special regard for every one of them in particular; and I will secure not only some, or the greatest part, but everyone, every dust. Not a hoof of all shall be lost or left behind. And, indeed, he consents to his Father’s will, which is that of all he has given him, he should lose nothing (John 6:39).

“And him.” Christ Jesus, by thus dividing the gift of his Father into him, and by speaking of them in the singular number, shows what a particular work shall be wrought in each one, at the time appointed of the Father. “And it shall come to pass in that day,” saith the prophet, “that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel.” Here are the times, one by one, to be gathered to him by the Father (Isa 27:12).

He shows also hereby that no lineage, kindred, or relation, can at all be profited by any outward or carnal union with the person that the Father hath given to Christ. It is only him, the given HIM, the coming him—that he intends absolutely to secure. Men make a great ado with the children of believers; and oh, the children of believers! But if the child of the believer is not concerned with this absolute promise, it is not these men’s great cry, nor yet what the parent or child can do, that can interest him in this promise of the Lord Christ, this absolute promise.

AND HIM. There are diverse sorts of persons that the Father has given to Jesus Christ; they are not all of one rank or one quality; some are high, some are low; some are wise, some are fools; some are more civil, and comply with the law; some are more profane and averse to him and his gospel. Now, since those that are given to him are, in some sense, so diverse; and again, since he yet saith, “And him that cometh,” &c., he, by that, doth give us to understand that he is not, as men, for picking and choosing, to take a best and leave a worst, but he is for him that the Father hath given him, and that cometh to him. “He shall not alter it, nor change it, a good for a bad, or a bad for a good,” (Lev 27:10); but will take him as he is, and will save his soul.

There are many sad words given by the Father to Jesus Christ, but not one of them is despised or slighted by him. It is said of those that the Father hath given to Christ that they have done worse than the heathen; that they were murderers, thieves, drunkards, unclean persons, and whatnot; but he has received them, washed them, and saved them. A fitting emblem of this sort is that wretched instance mentioned in the 16th of Ezekiel, that was cast out in a stinking condition, to the loathing of its person, in the days that it was born; a creature in such a wretched condition, that no eye pitied, to do any of the things there mentioned unto it, or to have compassion upon it; no eye but his that speaks in the text.

AND HIM. Let him be as red as blood, let him be as red as crimson. Some men are blood-red sinners, crimson sinners, sinners of a double die; dipped and dipped again, before they come to Jesus Christ. Art thou that readest these lines such? Speak out, man! Art thou such a one? And art thou now coming to Jesus Christ for the mercy of justification, that thou mightest be made white in his blood, and be covered with his righteousness? Fear not; forasmuch as this thy coming betokeneth that thou art of the number of them that the Father hath given to Christ; for he will in no wise cast thee out. “Come now,” saith Christ, “and let us reason together; though your sins be as scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool” (Isa 1:18).

AND HIM. There was many a strange HIM came to Jesus Christ, in the days of his flesh; but he received them all, without turning any away; speaking unto them “of the kingdom of God, and healed them that had need of healing” (Luke 9:11; 4:40). These words, AND HIM, are therefore words to be wondered at. That not one of them who, by virtue of the Father’s gift, and drawing, are coming to Jesus Christ, I say, that not one of them, whatever they have been, whatever they have done, should be rejected or set by, but admitted to a share in his saving grace. It is said in Luke, that the people “wondered at the gracious words that proceeded out of his mouth” (4:22). Now this is one of his gracious words; these words are like drops of honey, as it is said, “Pleasant words are as a honeycomb, sweet to the soul, and health to the bones” (Prov 16:24). These are gracious words indeed, even a faithful and merciful high priest could speak them. Luther said, “When Christ speaks, he has a mouth as wide as heaven and earth.” That is, to speak fully to the encouragement of every sinful him that is coming to Jesus Christ. And that his word is certain, hear how himself confirms it: “Heaven and earth,” saith he, “shall pass away; but my words shall not pass away” (Isa 51:6; Matt 24:35).

It is also confirmed by the testimony of the four evangelists, who gave faithful relation of his loving reception of all sorts of coming sinners, whether they were publicans, harlots, thieves, possessed of devils, bedlams, and whatnot (Luke 19:1–10; Matt 21:31; Luke 15; 23:43; Mark 16:9; 5:1-9).

This, then, shows us, 1. “The greatness of the merits of Christ.” 2. The willingness of his heart to impute them for life to the great, if coming, sinners.

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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, 266.

 

“AND HIM THAT COMETH TO ME I will in no wise cast out.”

By these words, our Lord Jesus doth set forth yet more amply the great goodness of his nature towards the coming sinner. Before, he said, They shall come; and here he declared, That with heart and affections he will receive them. But, by the way, let me speak one word or two to the seeming conditionality of this promise with which now I have to do. “And him that cometh to me I will in no wise cast out.” Where it is evident, may some say, that Christ’s receiving us to mercy depends upon our coming, and so our salvation by Christ is conditional. If we come, we shall be received; if not, we shall not; for that is fully intimated by the words. The promise of reception is only to him that cometh. “And him that cometh,” I answer, that the coming in these words mentioned, as a condition of being received to live, is that which is promised, yea, concluded to be effected in us by the promise going before. In those latter words, coming to Christ is implicitly required of us; and in the words before, that grace that can make us come is positively promised to us. “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out” thence. We come to Christ, because it is said, We shall come; because it is given to us to come. So that the condition which is expressed by Christ in these latter words is absolutely promised in the words before. And, indeed, the coming here intended is nothing else but the effect of “shall come to me. They shall come, and I will not cast them out.”

He saith not, and him that is come, but him that cometh. To speak to these words, First, In general. Second, More particularly.

[First.] In general. They suggest unto us these four things:—

1. That Jesus Christ doth build upon it, that since the Father gave his people to him, they shall be enabled to come unto him. “And him that cometh.” As who should say, I know that since they are given to me, they shall be enabled to come unto me. He saith not, if they come, or I suppose they will come; but, “and him that cometh.” By these words, therefore, he shows us that he addressed himself to the receiving of them whom the Father gave to him to save them. I say, he addressed himself or prepared himself to receive them. By which, as I said, he concluded or built upon it, that they shall indeed come to him. He looked that the Father should bring them into his bosom, and so stands ready to embrace them.

2. Christ also suggested by these words, that he very well knew who were given to him; not by their coming to him, but by their being given to him. “All that the Father giveth me shall come to me; and him that cometh,” &c. This him he knows to be one of them that the Father hath given him; and, therefore, he received him, even because the Father hath given him to him (John 10). “I know my sheep,” saith he. Not only those who already have knowledge of him, but those, too, that yet are ignorant of him. “Other sheep I have,” said he, “which are not of this fold,” (John 10:16); not of the Jewish church, but those that lie in their sins, even the rude and barbarous Gentiles. Therefore, when Paul was afraid to stay at Corinth, from a supposition that some mischief might befall him there; “Be not afraid,” said the Lord Jesus to him, “but speak, and hold not thy peace—for I have much people in this city” (Acts 18:9,10). The people that the Lord here speaks of were not at this time accounted him, because of a work of conversion that already had passed upon them, but by the gift of the Father; for he had given them unto him. Therefore was Paul to stay here, to speak the word of the Lord to them, that, by his speaking, the Holy Ghost might effectually work over their souls, to causing them to come to him, who was also ready, with heart and soul, to receive them.

3. Christ, by these words, also suggests, that no more come unto him than, indeed, are given him of the Father. For him, this place is one of all that Christ was mentioned before. “All that the Father giveth me shall come to me;” and every him of that all, “I will in no wise cast out.” This the apostle insinuated, where he saith, “He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ” (Eph 4:11-13).

Mark, as in the text, so here he speaks of all. “Until we all come.” We all! all who? Doubtless, “All that the Father giveth to Christ.” This is further insinuated because he called this ALL the body of Christ; the measure of the stature of the fullness of Christ. By which he means the universal number given; to wit, the true elect church, which is said to be his body and fullness (Eph 1:22,23).

4. Christ Jesus, by these words, further suggests, that he is well content with this gift of the Father to him. “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” I will heartily, willingly, and with great content of mind, receive him.

They show us, also, that Christ’s love in receiving is as large as his Father’s love in giving, and no larger. Hence, he thanks him for his gift, and also thanks him for hiding him and his things from the rest of the wicked (Matt 11:25; Luke 10:21). But,

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