John Bunyan :: I Will in No Wise Cast Out

"I WILL IN NO WISE CAST OUT"

"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.

Import of the words IN NO WISE.

First. That which is expressed is 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 hell-fire: "He shall by no means depart thence;" that is, never, never come out again, no, not to all eternity (Mat 5:26; Mat 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). By this, therefore, it is manifest, that it was not the greatness of sin, nor the long continuance in it, no, nor yet the backsliding nor the pollution of thy nature, that can put a bar in against or be an 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 is this, for his promise, as to this irreversible conclusion, arises of his pleasure; he will stand to it and will fulfil it, because it is his pleasure (Isa 46:10-11).

  • Suppose that one man had the sins or as many sins as an hundred, and another should have an hundred times as many as he, yet if they come, these words, "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." Is not this love that passeth knowledge? and 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? (Luk 7:42).

Hinderances in Coming to Christ.

Second. That which is implied in the words is— 1. The coming souls have those that continually lie at Jesus Christ¹⁵ 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 those that continually lie at Jesus Christ to cast them off. And there are three things that thus bend themselves against the coming sinner:

  • (1.) There is the devil, the 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 thee, if so be he may prevail. How did he ply¹⁶ 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 1:9-11; Job 2:4-5). How did he ply it with 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" (Zec 3:1).

    • "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 (Ezr 10:18). Yea, and for aught 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 not this 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 change of raiment" (Zec 3:2-4).
      
      

    • 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 (Luk 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, and would certainly prevail against us, to our utter rejection and damnation, had we not an advocate with the Father, Jesus Christ the righteous (1Jo 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; nay, perhaps, they are as big as all theirs. Why is it, then, that 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.
      
      

  • (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 accuseth you, even Moses," his law (Jhn 5:45). 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 8:26-27; Heb 7:25).
    
    

• 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 nowise 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 for 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 sins destroy him in hell? Read farther: "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?" (2Sa 19:16-22).
    
    

  • 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 succour; 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 woeful 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 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 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."

WHAT IT IS TO CAST OUT.

Import of the words TO CAST OUT.

Now, we have yet to inquire into two things that lie in the words to which there hath yet been nothing said; As First, What it is to cast out. Second, How it appears that Christ hath power to save or cast out?

FIRST. For the first of these—What it is to cast out. To this I will speak—First, Generally; Second, More particularly.

First, Generally.

• 1. To cast out, is to slight and despise, and contemn [archaic term; read as 'to treat or regard with disdain, scorn, or contempt.' - BLB Ed.], as it is said of Saul's shield, "it was vilely cast away" (2Sa 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 the dirt of the street (Isa 3:24; Psa 18:42; Mat 5:13; Mat 15:17). And thus it shall be with the men that come not to Jesus Christ; they shall be counted as the dirt in the streets.
  
  

• 3. To be cast out, or off, it is to be abhorred, not to be pitied, but to be put to perpetual shame (Psa 44:9; Psa 89:38; Amo 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 gospelly-happy in this world or that which is to come, nor shall he want anything that cometh not that may make him spiritually and eternally miserable. But further: As it is to be generally taken [as respecteth things that are now], so it respecteth things that shall be hereafter.

• I. For the things that are now, they are either—1. More general: Or, 2. Or more particular.

  • 1. More general, thus:

    • (1.) It is "to be cast out" of the presence and favour of God. Thus was Cain cast out: "Thou has driven" or cast "me out this day; from thy face," that is, from thy favour "shall I be hid." A dreadful complaint! but the effect of a more dreadful judgment! (Gen 4:14; Jer 23:39; 1Ch 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 any more for good (2Ki 17:20; Jer 7:15). Now they that 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 at uncertainties. The Lord Jesus Christ will keep him as a shepherd doth his sheep (Psa 23). "Him that cometh to me I will in nowise 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; Gen 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 Pro 14:26; Isa 56:3-5; Eph 1:19-22; 1Co 3:21-23.
      
      

    • (4.) In a word, "to be cast out" is to be rejected as are the fallen angels. For 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.
      
      

    • These words, therefore, "I will not cast out," will prove great words one day to them that come to Jesus Christ (2Pe 2:4; Jhn 20:31; Luk 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 (Jhn 10:27-28).
      
      

    • (2.) Christ hath everlasting righteousness to clothe them with that come to him, and they shall be covered with it as with a garment; but 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 3:4-13; Rev 3:15-16).
      
      

    • (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 (Zec 13:1; 1Pe 1:18-19; Jhn 13:8; Jhn 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 they 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 yea and amen. Wherefore they that come not to him are no whit the better for them (Psa 50:16; 2Co 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 finds them. "Whoso findeth me," saith Christ, "findeth life, and shall obtain favour of the Lord. But he that sinneth against me wrongeth his own soul: all they that hate me love death" (Pro 8:35-36).
      
      

    • (6.) Christ is an intercessor, and ever liveth 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 my 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).

II. But again, These words, CAST OUT, have a special look to what will be hereafter, even at 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 here to speak to this, and that under these two heads. As, First, Of the casting out itself. Second, Of the place into which they shall be cast, that shall then be cast out.

• First. The casting out itself standeth in two things. 1. In a preparatory work. 2. In the manner of executing the act.

  • 1. The preparatory work standeth in these three things:

    • (1.) It standeth in their separation that have 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 them that have; for them 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" (Mat 25:31-32).

      This dreadful separation, therefore, shall then be made betwixt them that NOW come to Christ and them that come not; and good reason; for since they would not with us come to him now they have time, why should they stand with us when judgment is come?
      
      

    • (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 frowish [rank or rancid -Ed.] goats, "and he shall separate them one from another, as the 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 the left, to go from him into hell, because they are not of his sheep.
      
      

    • (3.) Then will Christ proceed to conviction of those that came not to him, and will say, "I was a stranger, and ye took me not in" (Mat 25:41-43), or did not come unto me. Their excuse of themselves he will slight 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 an hungered, and ye gave me no meat; 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" (Mat 25:41-43).
      
      

• Second. Now it remains that we speak of the place into which these shall be cast, which in the general, you have heard already—to wit, the fire 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 30:33).
    
    

  • 2. It is called hell. "It is better for thee to enter into life halt or lame, than having two feet, to be cast into hell" (Mar 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. I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit" (Isa 14:13-15).
    
    

  • 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; Rev 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" (Mat 22:13; Mat 25:30).
    
    

  • 8. It is called a furnace of fire. "As therefore the tares are gathered and burned in the fire; so shall it be in 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 them which 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" (Mat 13:40-51).
    
    

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

    • (1.) To wood that burneth.
      
      

    • (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 dieth not" (Mar 9:43-44).
      
      

    • (5.) It is called unquenchable fire; "He will gather his wheat into the garner; but he will burn up the chaff with unquenchable fire" (Mat 3:12; Luk 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." 2Th 1:7-9.
      
      

    • (7.) It is called wrath without mixture, and is given them in the cup of his indignation. "If any man worship the beast, and his image, and receive 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 20:14; Rev 20:6).
      
      

    • (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" (Mar 3:29). Oh! these three words! Everlasting punishment! Eternal damnation! And For ever and ever! How will they gnaw and eat up all the expectation of the end of the misery of the cast-away sinners. "And the smoke of their torment ascendeth up for ever and ever, and they have no rest day nor night," etc., (Rev 14:11).
      
      

    • Their behaviour in hell is set forth by four things, as I know of;

      • (a.) By calling for help and relief in vain;
        
        

      • (b.) By weeping;
        
        

      • (c.) By wailing;
        
        

      • (d.) By gnashing of teeth.
        
        

¹⁵ "Lie at Jesus Christ;" to lay down, lie at the feet of Jesus Christ, to persevere like the Syrophenician woman, Mark 7:25. —Ed.

¹⁶ "Ply;" to solicit importunately. —Ed.