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ness of sin, nor the long continuance in it, no, nor yet the backsliding, nor the pollution of thy nature, that can put in a bar 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 none 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, ariseth of his pleasure; he will stand to it, and will fulfil it, because it is his pleasure.

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 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 vii. 41. Is not this love that passeth knowledge? Is not this love the wonderment of angels? And is not this love worthy of all acceptation at the hands and hearts of all coming sinners?

II. That which is implied in the words is, 1. The coming souls have enemies that continually beset 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 stay up our spirits against these two dangers. "I will in no wise cast out."

1. For the first, Coming souls have enemies that continu

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ally beset Jesus Christ to cast them off. And there are three things that bend themselves against the coming sinner.

There is the devil, the accuser of the brethren, "that accuses them before God, day and night." Rev. xii. 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 thee, if so be he may prevail.

How did he play it against that good man Job, if possibly he might have obtained his destruction in hell fire? He objected against him, that he served not God for nought, 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 witnesseth, "he did without a cause." Job i. 9-11; ii. 4, 5.

How did he play it with Christ, against Joshua the high priest? "And he showed me Joshua, the high priest," saith the prophet, "standing before the angel of the Lord, and Satan standing at his right hand to resist him." Zech. iii. "To resist him;" that is, to prevail with the Lord Jesus Christ to resist him; objecting the uncleanness and unlawful marriage of his sons with the Gentiles; for that was the crime that Satan laid against them. Ezra x. 18.. Yea, and for aught I know, Joshua also was 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, excused Joshua's 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 not this a brand plucked out of the fire? And he answered and spake 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 change of raiment."

Again, how did Satan ply in 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 if he 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 xxii. 31, 32.

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! Psalm cvi. 23. Our iniquities testify against us, and would certainly prevail against us, to our utter rejection and damnation, had we not an advocate with the Father, Jesus Christ the righteous. 1 John ii.

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; nay, perhaps they are as big as all theirs: why is it then that

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thou livest when they are dead, and that thou hast a promise of pardon when they had not? Why, thou art coming to Jesus Christ, and therefore sin shall not be thy ruin.

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 accuseth you, even Moses' law." John v. Yea, it accuseth 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; because it is Christ that died, and that ever lives, to make intercession for them that “ come to God by him." Rom. viii.; Heb. vii. 25.

These things, I say, do accuse us before Christ Jesus; yea, and also to our own faces, if perhaps they might prevail against us. But these words, "I will in no wise cast out," secureth the coming sinner from them all. The coming sinner is not saved, because there is none that comes in against him; but because the Lord Jesus will not hear their accusations, will not cast out the coming sinner.

When Shimei came down to meet King David, and to ask pardon for his rebellion, up starts Abishai, and puts in his caveat, saying, "Shall not Shimei die for this?" This is the case of him that comes to Christ: he hath this Abishai, and that Abishai, that presently steps in against him, saying, Shall not this rebel's sin destroy him in hell? Read farther, "And David said, 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. xix. 16-23. That is Christ's answer by the text, to all that accuse the coming Shimeis. 'What have I to do with you, that accuse the coming sinners to me? I count you adversaries that 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 they that are coming were not subject to fear and despond upon this account. Alas, there is guilt, and the curse lies upon the conscience of the coming sinner!

Besides, he is conscious to himself what a villain, what a wretch he hath been against God and Christ. Also he now knows, by woful experience, how he hath been at Satan's beck, and at the motion of every lust. He hath now also new thoughts of the holiness and justice of God. Also he feels, that he cannot forbear sinning against him. "For the motions of sin, which are by the law, do still work in his members, to bring forth fruit unto death." Rom. vii. But none of this need discourage, since we have so good, so tender-hearted, and so faithful a 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."

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