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

by Thomas Sadler, oil on canvas, 1684

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.” However, since they are true only in him, those who do not come cannot share in them, as all the promises are yes and amen in him alone. Therefore, it is not better for them if they do not come to him (Psalm 50:16; 2 Corinthians 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. “Whoever 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).

As an Intercessor, Christ lived a lifetime to offer prayers to those who approach God via 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

by Thomas Sadler, oil on canvas, 1684

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.

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

by Thomas Sadler, oil on canvas, 1684

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, 272

by Thomas Sadler, oil on canvas, 1684

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.