Asahel Nettleton (1783–1844) on Revelation 3:20

Christ knocks “at the door of they heart, O sinner. Though invisible to mortal eyes, he is here, whether you regard it or not.

He knocks. But how?

By his word—by a preached gospel—by the admonitions of conscience—and by the strivings of his Spirit. Nor is this all.

He calls. “Unto you O men, I call, and my voice is unto the sons of men.” He calls by all the invitations of mercy contained in the Bible.

Asahel Nettleton, “Sermon 41: Christ Standing at the Door (Revelation 3:20),” in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 377. Also in Asahel Nettleton, “Sermon XXV: Christ Standing at the Door,” in Remains of the Late Rev. Asahel Nettleton, D. D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 297.

He does not knock at the door of his friends merely, but at the door of his enemies. He knocks at the door of the vilest of sinners. . . .

3. Behold the extent of his willingness to receive sinners. The sinner sometimes says, I am willing to receive Christ, but he is not willing to receive me. But what says the text? “Behold I stand at the door and knock.” Does not this imply his readiness and willingness to come in? Nor is this all—He calls, open unto me—open unto me. Nor is this all—He says, “if any man hear my voice and open the door, I will come in.” He positively declares that he is willing. Nor is this all—you may say, I am such a great sinner—I have rejected him so long, that he will not receive me now. But what says the Saviour? “If any man hear my voice”—vile as he may be, if he is on the side of hell—“if any man hear my voice and open the door, I will come in to him, and sup with him, and he with me.”

If you are not now a Christian, permit me to say that you have never heard his voice, nor opened the door, nor been willing to receive him. You have never complied with the invitation in the text. The Saviour is ready and willing, but you will not come to him that you might have life.

4. Behold your danger. The Saviour stands at your door. He does not sit. He stands ready to enter or ready to depart . . . He may say, as he once said to the Jews, “I go my way. Ye shall see me, and shall die in your sins.” How often “I would,” and “ye would not.”

Nettleton then quotes a hymn that includes these words:

O lovely attitude, he stands,
With melting heart and loaded hands,
O matchless kindness, and he shows
This matchless kindness to his foes.

Ibid., 380–382; Ibid., 300–302.

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John Mayer (1583–1664) on Ezekiel 18:23, 30–32

Have I any pleasure at all, that the wicked should die, but that he should turn from his ways and live? The case of a wicked man turning and living, notwithstanding his former wickedness being laid open in the premises, now he infers upon this ground that the Lord wills not, neither delights in any mans death, but in his conversion and salvation, that none, how far soever they have gone in sin, might despair, but by hope in his mercy be drawn to turn unto him, that is so gracious.

But against this it is objected both that he has fore-appointed some to damnation, and that it is not in man to will, but he works to will and to do of his own good pleasure: if then he take no pleasure in the death of the wicked, why does he not turn him?

Sol[ution]. He offers him grace and pardon for all that is past to turn him, yea he counsels him to turn, and entreats him, by his benefits seeks to lead him to repentance [Rom. 2:4], and which is more than all this, he knocks at the door of his heart by his Spirit [Rev. 3:20], and who can say then, but that it is true, which is here said, he delights not in his dying?

Obj[ection]. But all this is nothing, if either he has fore-appointed him to death, or works not effectually with the means, whereby he may be converted.

Sol[ution]. He fore-ordains none to damnation, but such as he foresees will be impenitent, when he has used all the means of reclaiming them, that may be, and therefore Christ speaking of the cursed going into hell fire, says not prepared for you, but for the devil and his angels, whereas contrariwise to the blessed he says, come into the kingdom prepared for you from the beginning, so that impenitent sinners come into condemnation by their preferring of the pleasures of sin before the joy of salvation; for his effectual working upon his will, he works so by his word and Spirit, that he may, if there be not an aversion in his will, turn himself being thus holpen, as it is said here v. 32. Turn yourselves and live, for if God, who bids us thus to do, stood not ready to help and enable us, this were but a delusion. But doing all that can be expected to be done on his part, yea that he could do, as he says, Isa. 5 the impenitent sinner is unreasonable in charging him, as the cause of his non-conversion, when as indeed he is solely the cause thereof to himself and consequently of damnation, as a man in the water held up by the chin, that thrusts away his hand that holds him up that he might swim out, if he sinks and be drowned, is the sole cause of his own death. And the rather is the sinner the cause of his own damnation, because he is not only held up as it were, but exhorted over and over to turn and live, v. 30, 31, 32. so that unless God would save him against his will, or take and carry him to heaven as a block or dead thing, he never putting on to do any thing tending to salvation, and so do more for him, then for any that are saved, he can never attain life, but must die and perish everlastingly. God indeed as August[ine] has it, made thee without thee, but thou must not expect, that he should save thee without thee.

John Mayer, A Commentary Upon All the Prophets Both Great and Small (London: Printed by Abraham Miller and Ellen Cotes, 1652), 421–422. Some spelling modernized.

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William Perkins (1558–1602) on Christ Standing and Knocking

I stand. Christ expresses his mind by borrowed speeches: for in this verse he compares every man to a house or householder, and our hearts to doors by which an entrance is made: and himself to a guest or stranger which comes to the house, and desires to be let in and entertained: yet not so much to look for kindness to be shown [to] him, as to show favor to us. By this similitude Christ purposes to show this Church, what his mind is toward it: and he expresses it by two signs here set down: first, a desire of their conversion, which he heartily seeks and looks for, I stand and knock. Secondly, his promise after their conversion, If any, &c. he will have fellowship, even mutual fellowship with them.

Now of the words in order as they lie. The scope and substance of them being thus first thus generally propounded, I here note two things. First, that this Church (if we regard the greater part of it) had no true fellowship with Christ as yet, nor Christ with them[?]: because he was not yet received into their houses, but stood at their doors which were shut. This may seem strange: but the cause is evident; the truth is, there were many good things in them: for they knew the Gospel and liked it, and professed it, and were partakers of the seals of the covenant: and yet they were tainted with one great sin of lukewarmness, which closed up the door of their hearts, so that though they had many good things, yet this one sin kept out Christ. By which we see, that one sin, in a man endued with many good graces, keeps out Christ, and bars him from all fellowship and society with him. Judas had many notable things in him; he forsook all, and preached Christ, and yet covetousness kept out Christ. Herod had so too, but incest kept the door shut against Christ. It is the nature of sin to cut a man off from all fellowship with Christ: and so we may have many excellent things among us, as the word and Sacraments; and yet if thou be a man which has but one sin (and nourishes it) it is a bar to keep out  Christ from entering. If you are given to  either to covetousness, drunkenness, fornication, adultery, theft, blasphemy, or lying, &c. that one sin whatsoever, will keep out Christ, so that he must be fain to stand and stay at the door, and so must abide as long as a man continues in any one sin. Therefore so many as have any desire to have fellowship with Christ, must have care to cut off all sin: for though you have knowledge, wit, memory, understanding and utterance, yet if you have but one sin, it takes away the very ground of all fellowship with Christ: that is, of all felicity and happiness.

In the original, it is not I stand, but I have stood. So Jer. 7:13. I have risen up early: and Isa. 65:2. I have stretched out my arm all the day long. And here, I have risen up early, and stood here long, all the day till night: for so much the word of supping imports; as if he should say, till supper time.

This shows Christ's exceeding patience, in waiting for the conversion of this people. He might in justice have condemned them for their sins, and have cast them to hell, and yet he stands still all the day waiting for their conversion, till he is fain to complain.

Now this place serves to show and set forth, and gives just occasion to speak of God's patience, in waiting for the conversion & amendment of a sinner. Now that which Christ says to them, may be justly said to us: he has risen up early, and spent a long day in waiting at our doors, above six and thirty years: therefore he may well upbraid us. Let us then learn to know the day of our visitation: for that is the day of a people's visitation, when the Gospel is preached and Christ stands knocking: therefore it stands us upon to labor to know this, and regard it. If we can resolve ourselves of this, then we practice the duty which Christ prescribes the church of Jerusalem: if we do not so, but shall let pass all the signs and tokens of God's mercy, we must look for the like end as Jerusalem had. So much for the first part, I stand at the door.

And knock. First he used means to enter when they had barred him out. Mark the unspeakable mercy of Christ: they by their sins stopped Christ from entering, yet he pursues them with mercy, and offers mercy to them that refused it, and contented themselves to lie and live in their sins. When Adam had sinned and fled from God, the Lord sought him out, and made a covenant of grace with him. So Isa. 65. the Lord saith, he was found of them that never sought him: they that never dreamed of mercy found mercy. In the parable of the lost sheep, that sheep which was left as a prey to the wild beasts, Christ sought it up, and brought it home. All these places tend to one end, to show the infinite mercy of Christ. This is true in all churches, yea in this of ours. If we have mercy, we have it before we seek it, nay when we refuse it, as much as in us lies. This should be an occasion to stir up our hearts to magnify Christ for his mercy: we should not let pass such considerations as these, but rather break out into praise of Gods love and mercy, which is a bottomless sea.

Quest. It may be demanded, how he knocks. Answ. The words precedent show the sense: for these words have relation to them. He said before, he would spew them out: then he gives them counsel. Now by so sharp a rebuke they might have despaired: therefore he shows, that by this threatening, and rebuke, and counsel, he knocks, that they might perceive they were not tokens of wrath but of mercy. So then this knocking is nothing else but the reproof, threatening, and counsel used before. He knocks when it pleases him to make men see their sin by such things.

Here then we are to mark the state of all people which have the ministry of the word, they have Christ among them, and he stands at the door and knocks at every man's heart. All threatenings of the law, reproofs of sin, exhortations, admonitions and promises, they are so many knocks of Christ. A great & unspeakable mercy, that the King of heaven and earth should do this: Now then does Christ knock thus by preaching, promises, and threatenings, &c. then we must not be so dull, dead, and backward, but show more zeal. If any man of great place and calling knock at your doors, what stirring is there, that you may receive him as is meet? Then what a shame is this, when Christ vouchsafes to deal thus mercifully with us? Again, in that Christ comes by the ministry of the Gospel to work our conversion, it serves to admonish us to turn with all speed, for we know not how long he will stand and reach forth the hand of his ministry to beat upon our hearts. Mark further; this knocking is not a light and soft kind of knocking, but it goes with crying; he both knocks and cries, it is an earnest knocking of one that would fain enter.

Seeing then Christ standing at the door of men's hearts knocks so earnestly to save men's souls, we again ought to be earnest to receive and embrace the Gospel. He knocks in good earnest, and we must accordingly by Gods grace be as earnest. So much for the first token of Christs love, his desire of their conversion, which he shows by two signs; first his waiting, secondly his knocking, and that joined with crying.

William Perkins, Lectures Upon the Three First Chapters of the Revelation: Preached in Cambridge Anno Dom. 1595. (London: Printed by Richard Field for Cuthbert Burbie, and are to be sold at his shop in Pauls Church-yard, at the sign of the Swan, 1604), 331–334. Some spelling changes have been made.

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Matthew Newcomen (c.1610–1669) on God's Gracious Condescension in Christ and Infinite Love to Mankind

Here then see the infinite goodness and condescension of God towards us his poor and worthless creatures, who though he be infinitely above us, and stands not at all in need of us, nor cannot be in the least benefited or advantaged by us, or by his acquaintance with us; but before there was made either Man or Angel, he was infinitely satisfied, and infinitely blessed in the enjoyment of himself; yet was he pleased to create Angels and Men, not only to a fitness and capacity of, but unto an actual communion and acquaintance with himself; which was more than needed on God's part, or was owing on our parts; and when we like foolish and unthankful wretches, upon the very first motion of the devil, gave away this honour and happiness of acquaintance and communion for an apple, as Esau sold his birth-right for a mess of pottage, and thereby not only made our selves unworthy for ever to be admitted into God's favour and acquaintance, but unfit for it too, as well as unworthy; that God should yet please to stoop so low as to take us yet again into acquaintance with himself: this speaks the wonderful goodness of God, his infinite Φιλανθρωπια or love to mankind.

When Esau had once undervalued the birth-right, so far as to sell it for a mess of pottage though afterwards it grieved him for what he had done, and he sought earnestly, and that with tears, to recover that blessing and birth-right which he had so foolishly lost, yet it could not be: so God might have dealt with Adam, and every one of us. The Text tells us, Adam lived 930 years after his sin, now if Adam had spent all those years in nothing but weeping and mourning, for his folly and madness in parting with his birth right, his acquaintance and communion with God, for an apple and in seeking earnestly, and that with tears, to recover communion and acquaintance with God again, and after all, had been denied it, yet God had been altogether just and righteous.

But behold the kindness of God, and his love towards mankind! As it is said of David, when Absalom by his villanies had banished himself from his Father's Court and presence, it is said, The soul of King David Longed to go forth unto Absalom: that is, David's heart was full of fatherly affection towards him, and he longs to be friends with him again: so did the heart of God even long towards man, after his sin and fall, and he did even long to be friends with him again, and to renew his acquaintance and converse with him.

And this gracious disposition of his towards sinful man, this great desire and inclination which God hath after peace and renewed acquaintance with sinful man, God hath abundantly declared and testified.

First, By appointing, ordaining, and giving one to be a Mediator, a Reconciler, a Peace-maker, a Friend-maker, between God and us.

Secondly, By appointing and giving no other nor meaner Person to this work, than his own blessed and dear Son, who is the express image of his person, and the brightness of his glory.

Thirdly, By giving this Son of his to be a Mediator, not only by way of Intercession, but also by way of Satisfaction, to make peace for us by paying our debts, and satisfying for our sins, which he could not do but by shedding his blood, and laying down his precious life; and yet rather than God would quite lose and abandon all his interest in us, and acquaintance with us, he would not spare his own Son.

Fourthly, By testifying and proclaiming unto all men in the Ministry of the Gospel, that he is reconciled to the world, and by recalling and inviting sinners unto peace and acquaintance with himself.

Fifthly, By proffering his acquaintance unto sinners upon such easy, and as I may say, such cheap terms, namely, that we should repent of, and cease from our hating of him, and our being enemies to him, and enter into a league of unfeigned love and friendship with him; and would any of us take one that hath been our enemy, into our acquaintance, upon other terms than these?

Sixthly, By his not only offering acquaintance with us upon these terms, by his Ambassadors, his Ministers, but by his coming personally by his Spirit to our several hearts, inviting and soliciting us to this acquaintance. According to that of our Lord Jesus Christ, Behold I stand at the door and knock; if any man hear my voice, and open to me, I will come in to him, and will sup with him, and he with me. The Greeks and Romans of old were wont always to have their feasts at supper; therefore when it is said here, I will come in to him, and sup with him, it is as if he had said, I will come in to him and feast with him. And feasting together was of old a Symbol of perfect reconciliation, and intimate friendship and acquaintance. Now, behold here the wonderful goodness and condescension of God, and his gracious disposition and inclination towards peace and acquaintance with his poor creatures. May we not here now take up that admiring expression of David, And is this the manner of men, O Lord. Did you ever read or hear of any King or Prince, that when his Subjects had highly provoked him, by their rebellion against him, and he had power enough to crush and destroy them, would yet not only send his Heralds and Ambassadors to them to offer terms of peace and reconciliation, but would himself, go in his own person, from house to house, and from man to man, entreating them severally, and by name, that they would be friends with him their Sovereign Lord and King; and offering if they will but open the door to him, that he will forgive them, and be friends with them: did you ever read or hear of such a thing? and is this the manner of men? but this is the manner of God's dealing with his enemies. Behold therefore, I say, and admire the gracious disposition of God towards sinful man, and the great desire he hath towards peace and renewed acquaintance with him.

Matthew Newcomen, The Best Acquaintance and Highest Honour of Christians, Or, A Discourse of Acquaintance with God (London: Printed, and are to be sold by Peter Parker, at the Leg and Star in Cornhil, over against the Royal Exchange, 1679), 42–49.

He disdaineth not the acquaintance of the least of men, nor of the greatest of sinners. Such was the condescension of the divine nature, that it disdained not the near acquaintance with the human nature: to take it into personal union with himself; and such was the condescension of God in our nature, that when he was upon the earth he disdained not the acquaintance of those who upon common account were the vilest of men, even Publicans and sinners. And such is still the gracious condescension of God in Christ, that he disdaineth not the acquaintance of the meanest Persons or vilest sinners that seek acquaintance of him. Nay,

Secondly, He offers and tenders this acquaintance to them; and this is not usual for great person to do to their Inferiors; he entreateth and beseecheth poor sinners that they would be reconciled to him, and acquainted with him.

Thirdly, Out of his mere grace and favour only, for their good and benefit, not for any gain or advantage to himself. Can a man be profitable to God? saith Eliphaz. No, God cannot be a gainer by our acquaintance: that he offers it, seeks it, is for our good and benefit, that we may be made happy and blessed by it. O then, let not this grace of God be in vain to us, but accept we this gracious offer of God, acquainting ourselves with him.

Ibid., 62–64.

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William Greenhill (1591–1671) on Man's Destruction Being of Himself

Thirdly, If the willing man shall have the waters of life, then here God is excused, and justifiable in the destruction of sinners: The Lord he holds out waters of life freely; he saith whosoever will, whosoever is willing let him take the waters of life, let him live and be blessed, whosoever is willing: now if men perish where is the fault, who is to be blamed, God hath provided Christ, he hath provided Gospel and ordinances, provided his Spirit, he holds out the promises, and saith whosoever will, whosoever is willing come, come without money, here's water of life freely for you: now if men perish, where's the fault; Rev. 3:20. Behold I stand at the door and knock; if any man will open, I will come in: -- And what if you will not open the door, if Christ do beat down the house and the door, and destroy him that is in it, who is in the fault? the fault is yours, you are not willing that Christ should come in. In the 19 of Luke: 27. Those mine enemies that would not that I should reign over them, bring hither and slay them before me: Those mine enemies that would not have me reign over them, I come and tell them that I will cast out their enemies, and I will reign sweetly and lovingly in them, and I will do them good, I will save them, give them waters of life, cordial comforts, and they will not; what then? Bring those mine enemies and slay them before my face. In the 23 of Matt: How often would I have gathered thee, even as a hen doth her chickens and you would not: had ye been willing ye should have eaten the fat and drank the sweet; But ye would not; now is your house left desolate; Man's destruction is of himself, and God is to be justified and cleared, he makes such tenders of Grace and mercy, and that freely he comes and waits upon men and calls upon them, and yet they will not. You have a remarkable place, 2 Thess. 2:10-12. Because they received not the love of the truth that they might be saved; Mark, the truth was sent forth, the truth came, and the truth wooed them, but they would not receive the Love of the truth, But they received not the love of the truth that they might be saved, for this Cause God shall send them strong Delusions that they should believe a lie; and this is made good in our days exceedingly, for the truth hath come, and knocked at the hearts of men and women, and it hath not been received with the love of it, Therefore God hath sent them strong Delusions that they should believe a lie, That they all might be damned who believed not the truth, but had pleasure in unrighteousness: men and women have pleasure in unrighteousness, and therefore they will not receive the truths of God: And then God gives them over to strong Delusions that they might be damned, would they have received the truth, they should not have been damned, nor had strong Delusions; so that here God will be excusable and justifiable in the destruction of sinners at the last. John 3:19. This is the Condemnation that light is come into the world, and men love darkness rather than light, because their deeds are evil; This will  be their Condemnation, they will shut their eyes against the light, they will not let truth enter, and if they do, they withhold the truth in unrighteousness, and imprison the truth as Herod did John.

William Greenhill, Sermons of Christ (London: Printed by R. I. for Livewell Chapman at the Crown in Popes-head-Alley, 1656), 225–227.

These sermons offer some fine material on spiritual thirsting, the willingness of Christ to save sinners, and the free offer of the gospel.

Joel R. Beeke and Randall J. Pederson, Meet the Puritans (Grand Rapids: Reformation Heritage Books, 2007), 300.

Final Notes:

• Page 200 has another instance where Greenhill refers to Matt. 23:37.

• Page 204 refers to those that refuse the offer and that they "had good motions of the Spirit."

• Page 215 refers to sinners' "natural ability."

• Pages 217–218 and 220–221 speaks of the gospel enabling the sinner's will to come.

• Page 235 refers to "general promises."

• Page 237–238 has strong language on God's great condescension.

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William Greenhill (1598–1671) on 15 Arguments for Christ's Earnest Desire to Save Sinners

Doct: 1. That the Lord Christ is very desirous that sinners, thirsty sinners should come to him for relief, that they should be saved, that they should have refreshing virtue from him, Grace, pardon, peace, and whatsoever will do their souls good. Let him that is athirst come.

Now because it lies in the hearts of all sinners to question the willingness of God and Christ to save them, and to do them good; Therefore I shall insist the more upon this and make it out fully to you.

You know the Leper in the Gospel said, Master if thou wilt thou canst make me clean: I know thou hast power, but if thou wilt, there lies the stick, and here lies that which sticks with sinners, to question the willingness of God and Christ: Now the Lord Christ is very willing that sinners should come unto him; and this I shall make out several ways.

First, from the Consideration of Christ's laying down his greatness, and his Glory which would dant and discourage sinners, when one appears in majesty; when a judge comes into the Country with his greatness, it makes your Delinquents and Malefactors afraid; But now Christ lays down his Majesty, and his greatness and Glory, and whatsoever is dreadful and terrible unto us. John 17:5. And now I Father, Glorify thou me, with thine own self, with the Glory which I had with thee before the world was; Christ had laid aside his Glory when he came down into the world, & he came in the form of a servant, in a mean and low condition: When a Prince shall lay aside his greatness, and come and converse with beggars and sinners, then they can the more freely come unto him, and speak to him: the Lord Jesus Christ hath laid aside his Glory and greatness, and came and conversed with sinners here in the world, which is a great Argument that he was willing to do sinners good, that they should come unto him and be saved by him.

Secondly, Consider how the Lord Christ hath fitted himself to receive sinners, Christ hath endured a great deal of hardship, suffered heavy things, he trod the wine-press of his Father's wrath alone. You know Corn that makes bread and drink, endures the heat & the cold, endures the stale[?], and the Mill to be Ground, and so the bread and the drink are made thereof.

The Lord Christ hath endured all that the Father required of him, that so he might be bread of life, and water of life to us, he hath suffered bitter things, and accursed death: in the 12th of Luke saith Christ, I have a Baptism to be baptized with, and how am I straightened till it be accomplished? I have a Baptism of Blood to be baptized with, and how am I straightened till it be accomplished? I thirst to lay down my blood that it may be drink for the world, as much as any in the world do thirst for my blood, and to drink of that; I and more then all the world. The Lord Jesus hath suffered Circumcision, he hath suffered whipping, crowning with Thorns, spitting upon, reproaches, revilings, cursing, suffered the displeasure of his Father, dissertions, temptations by Satan, suffered Death, and all that he might be fit, and fitted to save us, that he might be bread for us, and drink for us, relief for us; Is not Christ willing think you now, that you should eat of his flesh, and drink of his blood, that you should come to him, and have the benefit of his sufferings? I am straightened, saith he, till it be accomplished; I thirst, saith Christ upon the Cross, and now it's finished.

Thirdly, From the very end of Christ's coming, it is evident that Christ is very willing and desirous that sinners should come unto him, and be saved by him, and be refreshed by him: what was the ends of Christ's coming, Matt. 18:11. For the Son of man is come to save that which was lost: were not all lost in Adam, are not all sinners under the curse of the Law, are not all children of wrath by nature, are not all enemies of God through wicked works in their minds? The end now of Christ's coming was to save that which was lost: and in Luke 1:10 you have it more fully; For the Son of man is come to seek and to save that which is lost: It might have been said, It's true, Christ will save that which is lost, if it will come to him; I but Christ is come to seek out them, to seek and to save that which is lost; this is the good Shepherd that goes and seeks out the lost sheep, and takes it up upon his shoulders & brings it home: A Shepherd when his sheep are scattered, some in one lane, some upon one common, some in one field, some in another, he goes and seeks out the sheep and brings them home: so the Lord Christ came for that very end, to seek out, and to save that which was lost; art thou a poor thirsty, sinful soul, art thou lost in thine own apprehension, art thou at the gates of death and hell, the Lord Christ came to save thee, and seek out thee, he is willing, forward, ready to do it, he came for that very end.

Fourthly, Christ's willingness and readiness to this work will appear, if you consider the Cures that he wrought when he was here in the world; did not Christ heal all diseases, the blind, the lame, the sick, the dumb, the deaf, the possessed of Devils? did not Christ show compassion towards them all and heal them; Mark 4:23. And Jesus went about all Gallilee, teaching in their Synagogues, and preaching the Gospel of the kingdom, and healing all manner of sickness, and all manner of diseases among the people; And his fame went through all Syria, and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with Devils and those which were Lunatic, and those which had the Palsy, and he healed them. Is not Christ willing and ready to do good to sinners, he doth not forbid them to come to him, let the disease be what it will, and the party diseased be what he will:—And its conceived when Christ healed their bodies, he healed their souls too, Christ healed all diseases. In Matt. 8. you have two or three remarkable passages; there comes a Leper to Christ, and saith, Lord if thou wilt, thou canst make me clean; he did not come believingly, but he came doubtingly to Christ; and what follows; Jesus put forth his hand and touched him, saying, I will, be thou clean; why doest thou question my will, saith Christ I am more willing to heal thee then thou art desirous of it, I will, saith he, be thou clean; here Christ presently shows his willingness, and cures the man with a word; with a word and a touch he healed him.

Then afterwards in the Chapter, there comes a Centurion to him, and solicits him for his servant, and saith, Master speak the word only, and my servant shall be healed: saith Christ, I have not found so great Faith, no not in Israel, as in this Centurion: and v. 12. saith Christ, Go thy way, and as thou hast believed, so be it unto thee; here Christ heals one with a word.

And then thirdly, he comes to Peter's house, and there his wife's mother lay sick of a fever, and he touched her hand, and the fever left her. Christ did but touch her hand, and says nothing, and the fever left her: Christ is willing to cure sinners, and he can easily do it, with a word, or a word and a touch, or a touch only.

Christ is so forward, that before it is desired he does it: John 5:6. when Jesus saw the impotent man lie there, and knew that he had been now a long time in that case, he saith unto him, wilt thou be made whole? The man did not ask him the Question, Lord wilt thou heal me; But Christ comes and finds him out; and saith, Man wilt thou be made whole; O Sir, I have none to put me in, when the Angel stirs another steps in before me, saith Christ, Take up thy bed, and walk. Christ asks him the Question, prevents him, and heals him: Oh! Christ is willing to do sinners good, & to save sinners.

Fifthly, This appears from the Command of Christ, when a thing is commanded, those that command would fain have it done; now the Lord Christ commands men to come unto him, commands them to believe: John 14:1. Let not your hearts be troubled, ye believe in God, believe also in me. Believe in me, there's the ease, there's rest, there's refreshing, there's deliverance, there's salvation for you: Believe in me: and in the 1 John 3 latter end; This is his Commandment that we should believe in the name of his Son Jesus Christ. This is the Commandment of the Father that we should believe on the name of his Son, the Lord Jesus Christ; and this is the Commandment of the Son that we should believe in him. When the Father commanded his Son to go to the Vineyard and dig there; the Father was very willing the child should go and do it: And so when God the Father, and Christ the Son, commands us to believe, they are very willing we should. When Princes send out their Commands to the people to do such and such things, they are very desirous they should be done: So when God gives out his Commands in the Gospel, and Christ commands in the Gospel to come, saith Christ, Let him that is athirst come; I command you to believe; It's an argument there is a strong will in him for it.

Sixthly, Doth not Christ sweetly invite you, use sweet Invitations and allurements to draw sinners to him, can there be more sweet Invitations, then what you have from Christ upon this account: in the 11th of Matt: 28. Come unto me all ye that are weary and heavy laden, and I will give you rest: oh! you poor sinners of the earth, you that travel under the burden of your sins, you that are heavy laden, you that are ready to sink into hell through fear of wrath, come unto me, come unto me, he doth not say why have you broken Moses' Law, why have you offended my Father, why have you lived so basely and vilely? no, come unto me you that are weary and heavy laden, you that are ready to sink and perish, and are hungry and thirsty, and know not which way to turn your selves now for relief, come unto me.

So in the 55 of Isaiah, see what a blessed Invitation there is, Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, come buy wine and milk without money, and without price: Wherefore do you lay out your money for that which is not bread, and your labour for that which satisfieth not; hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness: Is not here a sweet, a gracious, a blessed Invitation now to poor sinners, unto such as we are here this day: The Lord Christ is a speaking unto you this day, Ho every one, every one that thirsteth, young or old, rich or poor, learned or unlearned, of whatsoever condition you be, are you athirst, would you have mercy, peace, grace, the Spirit of Christ, would you have anything to do your souls good, come, come unto me, Come unto the waters.

I but I have no money; It matters not, come without money, come here's wine, here's milk, and here's bread, and marrow, and fatness, here's that will make your souls live, here's virtue in Christ to make your souls live forever. So in the 23 Prov: 26. My son give me thy heart; o my son, saith God, give me thy heart; Christ is the Everlasting Father, and he saith, my son, give me thy heart, come to me. One place more in the 3rd Revelation is worth your observing; Behold, I stand at the door and knock, if any man hear my voice and open the door, I will come in to him and will sup with him, and he with me: Behold I stand at the door and knock; I came down from heaven into mine Ordinances, I knock at the door of your hearts and consciences, if any man will open now, if any many would have water of life from me, if any man would have bread of life from me, if any man would have communion with me, let him but open and receive me in, and I will sup with him and he with me: what sweet Invitations have we from Christ, how forward, how ready is the Lord Jesus to do poor sinners good.

Seventhly, This appears in that the Lord Christ hath instituted and appointed his Officers, his Messengers, his Ministers, and sent them to woo, entreat, beseech, and to draw men in unto him: The Lord hath set up in the Church Officers purposely to make known his forwardness and readiness to receive sinners, and to go forth in his Name, and to get them to come to Christ; 'Tis our work to beseech you Brethren, to entreat you to hearken to the Lord Christ, to come in to him, to come and taste of his dainties, to receive righteousness, grace, strength, salvation, to receive pardon; this is our work, to get men in to Christ, to fetch you in to the Fold. In the 14 of Luke 16. A certain man made a great Supper, and bade many; and sent his servants at Supper time to say unto them that were bidden, Come for all things are now ready: Christ is the great Man, and he makes a Supper in the time of the Gospel, and he sends out his servants, he sends out the Ministers to Invite, and call men, saying, Supper is ready, and all things are ready. Christ hath satisfied Divine Justice, Christ hath laid down his life, and shed his blood, he is risen from the dead, he hath overcome the world, overcome the Devil, hath opened heaven, all things are ready for you to feed upon, o come; But they all made excuse; Then the Master of the house being angry, said to his servants, go out quickly into the streets and lanes of the City, and bring in hither the poor, and the maimed, the halt, and the blind; and the servants said, Lord it is done as thou hast commanded, and yet there is room: and the Lord said unto the servants, go out into the high ways, and hedges, and compel them to come in, that my house may be filled. Go ye (saith he) my Apostles, my Disciples, my Ministers, my Servants, go fetch in men and women from high ways and hedges, from lanes and streets, & from all parts; o bring them in to the Gospel, bring them into my house, bring them into the kingdom of heaven, tell them of the dainties there, tell them of their danger abroad. This is the great work now of the Ministry: which is a clear demonstration that the Lord Christ would have sinners saved, he would have his house filled, he stands not upon what they be, let them be blind, maimed, naked, poor, wounded, bring them in saith Christ, let them taste of the dainties of the Gospel, let them hear of mercy through me, of pardon and forgiveness through me:—So in the 9 Prov: Wisdom hath builded her house, she hath hewn out seven pillars, she hath killed her beasts, she hath mingled her wine, she hath also furnished her table, she hath sent forth her maidens, she cryeth upon the highest places of the city, who so is simple let him come in hither, as for him that lacketh understanding she saith to him, come eat of my bread, and drink of the wine that I have mingled: Forsake the foolish and live, and go in the way of understanding:—This is spoken of Christ, and the times of the Gospel, and the Ministers are said to be maidens, who are sent forth to allure and to draw poor souls in to Jesus Christ. So that the great work of the Ministry is to make known the willingness of Christ, and to bring sinners unto Christ, that they may have mercy from him:—In the 2 Cor. 5:19–20. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them: and hath committed unto us the word of Reconciliation; now then, we are Ambassadors for Christ, as though God did beseech you by us, we pray ye in Christ's stead, be ye reconciled to God: Saith Paul I am an Ambassador of God, and God doth beseech you by us, God doth beseech sinners, and therefore we beseech you saith he, we beseech ye for the Lord's sake be ye reconciled to God, do not stand out with God and Christ any longer, but come in to God, and come in to Christ, and so God will receive you, and Christ will receive you: God doth beseech you by Ministers, God doth entreat you. The Commission was, Go teach all Nations: he commands them for to teach all nations, to acquaint them with the riches of Grace by Christ, & the wonderful love and kindness of God in Christ, and what's to be had by Christ, that people might come to him, and have mercy and relief from him.

Eighthly, This willingness of Christ to do sinners good, will appear yet further, in that he doth accept of the least, and lowest degrees of Faith, and will not discourage the weakest soul that comes unto him: Matt. 12:20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth Judgement unto victory: Christ will be very tender of bruised reed, very tender of smoking flax, he will not break one, he will not quench the other, he will not deal harshly and roughly with them, but he will send forth Judgement unto victory: He will give them power over all their corruptions, over all their fears & doubts: he will make them to judge all their Enemies, and be victorious over their Enemies.—So in the 45 Isa: 22. Look unto me and be ye saved all the ends of the earth: Look unto me and be saved: If I have but a good look from you, saith Christ, I will entertain you: look unto me but with the weakest eye of Faith, though it be a dim eye, be but half an eye, look unto me and be saved:—In the 40 of Isa: 11. He shall feed his Flock like a Shepherd, he shall gather the Lambs with his Arms, and carry them in his bosom, and shall Gently lead those that are with young. See how tender the Lord Christ, the good Shepherd will be of those that are weak; He will gather the Lambs with his Arms, as a Shepherd when he goes abroad, and a Lamb is newly yeaned, and it's weak and feeble, and the weather is cold and frosty, he takes up the Lamb in his Arms, and carries it home, and gives it milk; So the Lord will deal by a poor weak feeble soul, he will carry it in the Arms of his providence, in the Arms of his Spirit, in those Everlasting Arms of his that never fail, he will carry the Lambs in his bosom, and Gently lead those that are with young: Thus will he deal with them: Hence he saith in the 14 Rom: Him that is weak in the Faith receive ye, but not to doubtful disputations: Receive him that is weak in the Faith, if there be never so little Faith receive him, if there be but one dram of Faith receive him.

Ninthly, The willingness of the Lord Christ to do sinners good appears in this, That he shuts not up this water of Life, though he knows but few will come unto him for it; and those of them that do come unto him, they do oft abase it, and abase him too: People do hasten more to the waters for their bodies, to the Bath, Epsum, Tunbridge, and to new drinks that they have now, they flock to have these for the body, and can magnify them, and speak wonderfully well of them, but few come to Christ, and when they do come, they will hardly drink, as I have told you before; they speak evil of those doctrines he gives them; these are hard sayings. Peter himself denies Christ his Master, denies him once, twice, thrice. Thus Christ is dealt withal by sinners, and notwithstanding all this, Christ doth not shut up the water, nor lock up the water, but the waters stand open for any to come, let whosoever will come, let him come and drink of the waters of life freely. If Christ had not had a mind we should have these waters, he would have taken a course to deprive us of them, he could soon dry up the waters, dry up the Gospel. But the waters are not dried up, they are not taken from us, there is freedom for any to come, notwithstanding they have abused the waters.

Tenthly, It is strong Evidence that the Lord Christ is willing to save sinners, and to do sinners good, In that he is grieved, troubled, and affected very much, that sinners will not come to him for these waters; o Jerusalem, Jerusalem, saith Christ, weeping over it, how oft would I have gathered thee as a hen doth her chickens, and ye would not: o Jerusalem, Jerusalem, that thou hadest known in this thy day the things that belong unto thy peace, but now they are hidden from thine eyes:—Christ is grieved at the heart that men and women do not come to him, though they have no money, though they have nothing to buy the water with, yet that they will not come and fetch the water, Christ is grieved and troubled at the very heart to see it: O that these public places should be so empty upon a Lord's day, so empty upon a week day: there's water of life, and none will come and drink the water; how oft, how oft, may Christ say, would I have saved such a town, such a nation, such a people, and they would not; Christ weeps over souls and families, and cities.

Eleventhly, It's wonderful perspicuous and clear, that Christ would do sinners good, in that he doth press them with the strongest Arguments that can be, to partake of the good is to be had by himself: What promises doth he make, what evils doth he threaten? There are two great Arguments that do prevail with all the world, yet will not prevail here, he sets life and death before men, If you will come here's life for you, if you will not come you are dead men: people will not come within doors when these are the Arguments, my life is at the stake, and if I go I am a made man, if not I am a lost man, an undone man. Why will ye die o house of Israel? I am not willing ye should die, why will ye die, why will ye die, turn unto me and live, come unto me and live. In the 55 of Isa: Incline your ear and come unto me, hear and your souls shall live, and I will make an everlasting Covenant with you, even the sure mercies of David; Is not here encouragement enough now to come to Christ, Incline your ear and come unto me and your souls shall live, you shall have everlasting mercies, and everlasting comforts. John 3:16. God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life: Here's life and death set before you, Come thou poor sinner and believe in the Lord Jesus, close with him, here's life for thee, everlasting life for thee; Refuse to do it, there's everlasting death for thee, thou shalt perish, how peremptory is the Lord here. In the 16 Mark: 15, 16. Go ye into all the world, and preach the Gospel to every creature, he that believeth and is baptized shall be saved, but he that believeth not shall be damned; how round is the Gospel, he that believeth, he that comes to Christ, that's the meaning, he that believeth shall be saved; saved from all his sin, saved from the power of death, saved from the wrath of God, saved from hell-fire, saved from the guilt of his own Conscience, he that believeth shall be saved over and over and over,—he that believeth not shall be damned,—how doth he press men now to come to him? If there be any weight in heaven or hell, it's laid all upon this, your coming to Christ, or refusing Christ; if you come to Christ, all heaven is yours, all the glory, all the joy, all the comfort, all the blessings, all the happiness there is yours: If you will not come to Christ, all the terrors of hell are yours, all the darkness, all the mournings, all the howlings, all the gnashing of teeth, all the misery there will be yours; therefore see how willing the Lord Jesus is, that sinners should come, and that they should be saved.

[12ly] Another evidence of Christ's willingness to save sinners that will come unto him is, The Lord doth venture and hazard the loosing many, by making known his free Grace and willingness to save sinners, for when sinners do hear that Christ is willing to save them, and very desirous also, any they abuse his free grace, this rich mercy, this willingness of Christ to do to their souls good: If Christ be so willing, say they, we will stay awhile, it will suffice hereafter. In the 4th of Jude, it's said, They turn Grace into wantonness, and thousands of scorners turn Grace into wantonness; when they hear Christ died and shed his blood for sinners, that he is willing sinners should come in, that he waits for them, that he entreats, and presses them to come to him; they take advantage from hence to sin more freely, to stay it out to the uttermost. And thus the Lord runs a hazard of loosing many, by making known the riches of his Grace, the freedom of his mercy and loving kindness, which shows there a very strong desire in Christ to save sinners.

Thirteenthly, It is evident that Christ is very desirous of sinners salvation, in that he takes sinners when they are at the worst of all, at the height of wickedness. If a Prince will take into his family those that are sick of the plague, of the Leprosy, and of the worst diseases, 'tis an argument he hath a mind to have them live in his family, and that he is desirous of their company: the Lord Jesus Christ he takes sinners when they are at the very worst; Saul he was at the height of his blasphemy, at the height of murder, at the height of persecution; and Christ saith, Saul, Saul, why persecutest thou me, thy blasphemies rage, and persecutions are come up to heaven; and Paul saith in the 1 Tim: 1. he was a persecutor, a blasphemer, and an injurious person, but I obtained mercy, even when I was so great and notorious a sinner, Christ came and took him in; it's an argument then that Christ is very desirous of the salvation of sinners, that he will take sinners when they are in the height of their wickedness. When the Prodigal had run out from his father's house, and had spent years in wicked practices, in whoredom, drunkenness, gaming, and running in the ways of the world, when he had spent all, and spent himself; now when he was in the height of wickedness, it pleases God and Christ to call him, to bring him home, and to receive him again: had not Christ been desirous of the salvation of sinners, he might have shut the door against the Prodigal, and said, you shall never come indoors again: had not the Father been desirous for the Son's sake to have saved sinners, he would not have entertained the Prodigal; there is not [only or merely?] a velleity but a strong efficacious desire in God and Christ to save sinners. The Jews when they were at the worst, when they had put that innocent one to death, when they had said, His blood be upon us and upon our Children, when they had mocked him, reviled him, and accused him, even after all this, Christ takes in many of them; three thousand of them converted at one Sermon by Peter; Him whom ye have crucified with bloody hands hath God raised; here is a clear evidence of the earnest desire of the Lord Jesus to save sinners; he takes them when they are at the worst, when they have done the uttermost mischief & spite they can against him, and against his ways.

Fourteenthly, It's an argument that the Lord Jesus is very desirous to save sinners, if you consider, that the Lord takes sinners at the last cast, at the end of their days, when they have no time left to serve him, he takes them at the very first entreaty and begging of mercy. The thief you know that had lived wickedly all his days, when he came to the last cast, and was upon the ladder, or nailed to the cross, and ready to breath out his last breath, saith he, Lord remember me when thou comest into thy kingdom; Christ might have said, Remember thee, why should I remember thee, thou hast been a bloody wretch, a thief and a murderer all thy days, and thou deservest nothing now but death and damnation, and why should I remember thee; No, the Lord Christ saith not so, but he saith, This day shalt thou be with me in Paradise: now when there was no time left for him to honor Christ, and to serve Christ, he only now entreats this favor of him, being on the cross, saith Christ, This day shalt thou be with me in Paradise. And doubtless though we have but this one instance, and so men should not presume to put off repentance till it be too late, yet I do believe, many a soul hath met with mercy, when they have been at the gates of death: I say, many a poor soul that hath been burdened with sin, afflicted in conscience, and ready to sink, in the gates of death they have looked up to Christ, and entreated him to remember them, & Christ hath shown them mercy, which shows the forwardness and willingness of Christ to save sinners: Yet let not any presume to do so, for likely late repentance is seldom true, a deathbed repentance usually is a dead repentance, when fear of hell shall drive men to look after heaven, they may thank hell for looking after God and Christ, but that by the way.

Fifteenthly and lastly, It is clearly evident that the Lord Christ hath a strong inclination to save sinners, by his giving out Scripture in that way and manner as he hath done; the Lord Christ hath given out Scripture so as to Answer all the cavils of their hearts, all the pleas of corruption, and of a guilty Conscience, and of the Devil himself: The Lord hath given out Scripture so as to Answer all that might hinder their coming in unto him. In the 12 of Matt: All manner of sins and Blasphemies shall be forgiven to the sons of men:—What hath a sinful heart here to say, what canst thou object against this? He tells thee, All manner of sins shall be forgiven, all manner of sin and blasphemy shall be forgiven, Are thy sins beyond blasphemy, are they such as come not within the compass of all manner of sin? Let thy sins be slight or great, let them be old or new, let them be against Law, against Gospel, against promises, all manner of sins shall be forgiven:—Christ saith, The sin against the Holy-Ghost shall not be forgiven: But if thou have a heart to look to Christ for mercy, it's an argument thou art free from that sin, for where that is, there's impenitency, there's hardness of heart, no thinking of repentance nor coming to God: But all manner of sin and blasphemies shall be forgiven: Is not here encouragement enough unto poor sinners:—So here in the next words, Whosoever will let him come and drink of the water of life freely: It's laid down so as to answer all your objections, and to take away all your pleas you have to stave off from Christ. So then you see clear evidences that Christ is willing to save sinners.

But why is Christ so willing to save sinners?

First, from his own experience and sense of what it is to be under the displeasure of God, he was once tempted, he was once forsaken, he cried out in that condition, and he knew what the wrath and displeasure of God meant: And now being full of compassion, he pities all those that are under the disfavor of God; he knows sinners have broken the Law, deserved the curse, the wrath of God, eternal death, and now his compassions being stirred within him, his bowels yearn, he desires that sinners may come to him; if any thirst let him come, let him come, he shall be freed from the wrath of God, from the curse of the Law, from guilt and condemnation, it's a sad condition, I am sensible of it; I was in the share and round of sinners, and I know what it is to be in such a condition.

Secondly, Christ is so desirous, that so he may see of the travail of his own soul, and that men may see the end of his coming to save sinners, was real for if Christ's end was to seek and to save that which was lost, unless he desire and use means to save them, you may say it was not real, therefore Christ to make out that it was really his end, and that he might see of the travail of his soul in suffering, he desires sinners may come in, he gives out the Gospel, he appoints Ministers, he invites them extraordinarily, and ordinarily, he calls upon them and would have sinners to come unto him to be saved.

Thirdly, and lastly, Christ doth this that so the freeness of God's grace, and of his love may appear and may be magnified, Christ is wonderful desirous that sinners should come in, and when they do come in, they will magnify the riches of Grace, then they will stand and wonder at the Love of God, and of Christ, and that he should wait upon the [and?] beseech, and entreat them to come and accept of mercy and favour.

William Greenhill, Sermons of Christ (London: Printed by R. I. for Livewell Chapman at the Crown in Popes-head-Alley, 1656), 149–170.

These sermons offer some fine material on spiritual thirsting, the willingness of Christ to save sinners, and the free offer of the gospel.

Joel R. Beeke and Randall J. Pederson, Meet the Puritans (Grand Rapids: Reformation Heritage Books, 2007), 300.

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William Pinke (c.1599–1629) on Christ's Fair Offers of Salvation

You have heard the first part of his burden, who in the light of the Gospel does not really love Christ Jesus, to wit, that he has no part in Christ & therefore all the curses of the law belong unto him. One would think there needed no more to be said to prove him accursed, who loves not Christ Jesus, seeing his having no part in him includes more horrors and terrors then it's possible for the brain of man to shape the ideas of. But I must tell you, that as heavy a doom as this is, yet is it but light in comparison of which I shall describe unto you in a second consideration, to wit, whosoever he be that is Catechized and brought up in the Christian profession, and yet doth not heartily and sincerely affect Christ Jesus, besides all the curses due unto his sins against the Law, he treasures up unto himself a far more complete vengeance for his disesteem and contempt of the Gospel. It were well, beloved, if when Christ Jesus comes unto man, and that man receives him not, if he left him in no worse case then he found him, though that were unconceivably miserable: But it's never so. For if he entertains not Christ as Saviour, he is sure to have him henceforth his accuser, and if he will not admit him ad salutem, he shall have him whether he will, or no, ad Testimonium. It's true which our Saviour told Nicodemus John 3:17. that God sent not his Son into the World to condemn the world, but that the world through him might be saved. Christ doth not knock at any man's heart with that intent that he may have the more advantage against him, if he let him not in, no he comes with purpose and desire to bring in salvation with him, but if he and his salvation be so little regarded that we entertain him only with a few cold compliments at [the] door, as I may say, and so dismiss him. O then he goes away in a rage, complains to his Father that for such ungrateful wretches he shed his dearest blood. And therefore though God sent his Son into the World [not] to condemn it, yet it follows in the next verse, he that believeth not is condemned already, because he believeth not in the name of the only begotten Son of God. Condemned &c. he believeth not: Why? the Law had sufficiently condemned him before. True, but now God offers him a pardon by his Son to exempt him from condemnation, which seeing he scorns, or cares not to accept, God will now not only have the other condemnation to continue its force against him, but will load him with another more heavy, which shall never be reversed by any pardon. This is made more plain by the verse following, This is the condemnation, that light is come into the World, and men love darkness rather then light, that is; For this is that great and final condemnation, which can never be remitted, as that of the Law may, that Christ is come into the World, bringing redemption with him, and men are so little sensible of it, so dully affected with it, that they care not for making any use of him, but had rather continue Satan's prisoner still, then come forth into his marvelous light. So that the neglect of Christ Jesus and his Gospel, is that which makes a man completely Anathema Maranatha, because if we pass by him there remains henceforth no more sacrifice for sin, but a fearful expectation of Judgment, Heb. 10:26. Mistake me not beloved, when I say there remains no more sacrifice for sin to those who have passed by Christ Jesus, I mean such as have passed him by for good and all, such as are not entirely incorporated into him before they are snatched out of this life. For indeed we have a redeemer so sensible of our infirmities, that when he comes a wooing unto our souls, he will not be driven away at the first denial. Alas! if he should be so touchy, there would hardly ever any soul be espoused to him, seeing all of us naturally hang back, find excuses, and make many pauses, and demures, before we give our consent. But our Saviour is so patient towards our follies, that for all his repulse he will vouchsafe to come again and again, wait our leisure, take all opportunity, solicit the business by his Holy Spirit. But here is no ground for presumption. For whoever denies him so often, or so peremptorily, that he is forced as if it were to leave off his sute [suit?], during the life of the party; or whosoever dallies so long with him, that he is called out of this life (as who can promise himself an hour) before the match be made up: I say whosoever shall slight his Saviour, or neglect him after this manner, it had been a thousand times better for him, that Christ had never been born into the World, or at least that himself had been born in such an obscure corner of it, that he had never heard of him. For his outward profession of, and with all the prerogative of it, with which he contented himself without any hearty love unto him, the fair offers of salvation which he had, are made nothing of, shall press him more heavily at the day of Judgment, then all his sins against the law, though they were murders, when for these very reasons it shall be easier for Turks, Americans, and Virginians then for him.

William Pinke, The Trial of a Christian's Sincere Love Unto Christ, 5th edition (Oxford: Printed by W. Hall for John Forrest, 1659), 22–26.

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Nathanael Ball (1623–1681) on Christ's Real Offer

"1. That this Offer is real. Christ doth not deceive, or dissemble with sinners, but really he doth desire they should have Liberty. Men sometimes make offers of good things to one another, but they are not sincere in them. But it is not so with Christ; He is a real well-wisher to sinners souls. He hath expressed it all the ways that can be desired. Would you believe his reality, if he does woo sinners? Why, so he does, Luke 14:23. compel them to come in, viz. by importunate entreaty. Would you believe his reality, if he does wait for sinners? Why, so he does, Rev. 3:20. Behold I stand at the door, and knock, &c. Would you believe his reality if he does weep for sinners? Why, so he does, He wept over Jerusalem, Luke 19:41, 42. Would you believe his reality if he does die for sinners? Why, so he did, Rom. 5:8. While we were yet sinners, Christ died for us. Nay, would you believe his reality if he should be damned for sinners? Why, so he was, tho not in respect of the place, yet in respect of the pains of Hell: He was made a curse for us, Gal. 3:13. What would you have Christ to say or do more than he has said and done, to convince you, that he would have sinners to be partakers of this Freedom. Has he not said so in his word? Has he not sealed it with his blood? Has he not accepted and embraced from time to time, whoever came unto him? Does he not engage himself by his faithful promise, to do so still to the end of the World, That he will in no wise cast out such as come to him, John 6:37. And yet what a wonder is it, that the World is so unbelieving still? and so hard to be persuaded, that Christ has any loving thoughts or purposes towards them? Oh this cursed unbelief, and hardness of heart, that is in men and women, that makes them, that they will not come to Christ that they might have life!"

Nathanael Ball, Spiritual Bondage and Freedom. Or, A Treatise Containing the Substance of Several Sermons Preached on that Subject from John VIII. 36. (London: Printed for Jonathan Robinson, at the Golden Lion in St. Pauls Church-yard, 1683), 36–38.

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Credit to Travis Fentiman for bringing Nathanael Ball to my attention.

Benjamin Keach (1640–1704) on Christ’s Offer of Love

6. But here is sad News to such who slight this Salvation, and refuse Jesus Christ, great will their Condemnation be: The Men of Nineveh shall rise up in judgment with this Generation, and condemn it, because they repented at the preaching of Jonas; and behold a greater than Jonas is here. The greatness of this Saviour who preaches the Gospel to you, and is come to save you, will aggravate your Condemnation. What was Jonas to Jesus Christ? Also our Saviour saith, The Queen of the South shall rise up in Judgment with this Generation, and shall condemn it; for she came from the uttermost Parts of the Earth to hear the Wisdom of Solomon; and behold a greater than Solomon is here. Solomon was a mighty King, and for Wisdom exceeded all that went before him. But alas, what was Solomon to Jesus Christ, who is the Wisdom of God itself, and the express Image of the Father's Person, and the Brightness of his Glory? O know you, Sinners, this Day, that Jesus Christ, this glorious King, and Prince of the Kings of the Earth, this mighty Saviour is come to your Doors: Behold, I stand at the Door and knock: Will you not open the Door, nor cry to him to help you to open to him, to enable you to believe in him? What do you say, shall the Son of God stand at your Doors, and you not so much as ask, Who is there? Who is at my Door? Shall Christ be kept out of your Hearts, and stand at your Doors, whilst Sin commands the chiefest Room, and has absolute Power over you, and rules in you? How will you be able to look this Blessed Saviour in the Face another Day? Is he come through a Sea of Blood to offer his Love to you, and to espouse you unto himself for ever, and will not you be persuaded to break your League with the old Lovers, who will at last stab you at the very Heart, and betray your Souls into the Hands of Divine Wrath? Nay, they have done it already: What are your Lovers bur your Lusts, your Pride, your Earthly-mindedness, your sinful Pleasures, Profits and Honours? O resolve to desert them, they otherwise will damn your Souls for ever, and expose you to the Torments of Hell-Fire: And to deliver you from them, and from that wrath which is due to you for them, (I mean, for your Sins) is Christ come, and this great Saviour is offered to you. The Lord help every oneof you to consider of this, and to lay it to Heart.

Benjamin Keach, A Golden Mine Opened: Or, The Glory of God's Rich Grace Displayed in the Mediator to Believers: And His Direful Wrath Against Impenitent Sinners. Containing the Substance of Near Forty Sermons Upon Several Subjects (London: Printed, and sold by the Author at his House in Horse lie-down, and William Marshall at the Bible in Newgate-street, 1694), 386–387.

Christ loves all men with a love of pity, but he loveth his Elect with a love of Complacency.

Benjamin Keach, Tropologia: A Key to Open Scripture Metaphors (London: Printed by John Richardson and John Darby for Enoch Prosser, 1682), 3:18.

XII. A good and wise Householder loves his household with a natural and paternal love.

XII. God loved all his creation; when he looked upon it, and saw all to be good, he could do no otherwise, angels, men, beasts, creeping things, fowls, and all inanimate things. The church he loves on new terms: “The Father himself loveth you, because you have loved me, and believed that I came forth from God.”

Benjamin Keach, Tropologia: A Key to Open Scripture Metaphors (London: William Hill Collingridge, 1856), 292.

I. A man that intends or is disposed to marry, is not contented (or thinketh it not convenient) how happy soever he is otherwise, in the enjoyment of all outward good things in his father’s house.
I. Jesus Christ, notwithstanding all the glory he had with the Father, being the joy and excellencies and perfection, dwelling in the fruition of eternal bliss, yet thought upon a spouse, and judged it meet to enter into a marriage-relation, Prov. 8:31.

II. An obedient and wise son takes advice, and consults with his father, being fully resolved to change his condition, and enter into a contract of love, and marriage-union; and then fixes upon a Particular object.
II. Jesus Christ took counsel with the Father about that glorious design of love and good-will he bore to mankind; and hence he is said to be “delivered by the determinate counsel and foreknowledge of God,” Acts 2:23. It was no less than the great result of the blessed Trinity, that the Lord Jesus the second Person, should espouse sinners to himself: “I proceeded,” saith he, “and came from God; neither came I of myself, but he sent me,” John 8:42. He fixed not his choice the fallen angels, but on the offspring of fallen man, who were given unto him by the Father.

III. When a man hath fixed upon an object that he intends to espouse unto himself, he contrives the way and method of his proceeding, in making known his mind, and to bring about his design; and many times will choose to send messengers, to treat with the person about the business, and discover his affections, before he goes himself in person.
III. Jesus Christ hath fixed his eye upon lost and perishing man, agreed with the Father upon the way and method of proceeding, what he must do and become, in order to the accomplishment of this glorious enterprise: and accordingly the father was pleased, out of his abundant grace, in a fit season, to make known his eternal counsel, and proposed Jesus Christ, the seed of the woman, to the sinner, as an object of love; and not only so, but also before he came himself, he sent his messengers, the prophets, “rising up early, and sending them,” to offer terms of love and friendship, and reveal his purpose to them, 2 Chron. 36:15.

IV. After this, a lover usually (his heart being enflamed with love and ardent affection to the person, though she being in another country, very far off) takes a journey resolving to give her a visit; and in order thereunto he suits himself in a fit garb and clothing, that so he might every way render himself a person acceptable, and meet, likely, and capable of winning and enjoying of her.
IV. Jesus Christ after this, such was the greatness of his love, and strength of his affection, resolved to take a journey to give poor sinners a most gracious visit; the journey he took was long, as far as it is from heaven to earth. And that he might accomplish his blessed purpose, he fits himself with a garb accordingly, laying aside his heavenly robes, he clothed himself with our flesh, or did assume a man’s nature, that so he might every way become a meet object for the sinner, and likely to come and enjoy him at last.

V. If the person or suitor be a prince, and known, commonly at his arrival, he is much congratulated and welcomed, by the nobility, and persons of honour.
V. When the Lord Jesus came into the world, the angels of God, who had knowledge of him, in an heavenly way of congratulation, magnified the Most High: “And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, glory to God in the highest, and on earth peace and good will toward men,” Luke 2:13, 14. But how ungratefully was he welcomed and entertained by the generality of mankind, for whose sake he came into the world?

VI. A lover, when he goes to visit a person he intends to espouse unto himself, usually sends his friend, or takes him along with him, to signify, not what only what and who he is, but also his intention and purpose in coming.
VI. The Lord Jesus, when he came into this world, to espouse poor sinners in a spiritual way, sent John the Baptist to prepare the way before him, and make ready a people for him, who bore witness of his Majesty, and declared the excellency of his Person, as also his gracious intention: “He that cometh after me is mightier than I, whose shoes I am not worthy to bear,” (in another place, unloose, Matt. 3:11, John 1:27.) “He shall baptize you with the Holy Ghost, and with fire.” “Ye yourselves bear witness, that I said, I am not the Christ, but I am sent before him.” He that hath the bride is the Bridegroom; but the friend of the Bridegroom, which standeth and heareth him, rejoiceth greatly because of the Bridegrooms voice: this my joy therefore is fulfilled,” John 3:28, 29.

VII. A man propounds questions to the person he loves, to discover whethe she be pre-engaged to any other; and if he perceives she is entangled through great folly, and in danger to be utterly undone thereby, he strives to undeceive her, and save her from ruin.
VII. Jesus Christ propounds questions in his word to poor sinners, thereby to discover how it is with their souls, showing the danger of being in love with sin, or to rely upon their own righteousness, or to have their affections inordinately set upon things of this world: he strives to deceive them. “Why do you not understand my speech?”—“He that committeth sin, is the servant of sin,” saith he. “Unless a man deny himself, and take up his cross, he cannot be my disciple. He that loveth father or mother more than me, is not worthy of me,” &c. “Unless ye believe that I am he, ye shall die in your sins,” John 3:24, “Jesus answered, and said unto them, suppose ye that those Galileans were sinners above all the Galileans, because they suffered such things? I tell you nay, except ye repent, ye shall all likewise perish,” Luke 13:2, 3.

VIII. A Lover makes offers of love unto the person he has fixed his eye upon, and uses divers arguments, to persuade her to yield or consent unto his request.
VIII. Jesus Christ offers his love unto sinners, showing how willing he is to embrace them in the arms of his mercy. He commends his favour and good will to sinners many ways: first, by his taking our nature upon him, and coming into the world. Secondly, by those hard things he met with in this life for our sakes. Thirdly, by shedding of his blood. Fourthly, he commends his love by the continual motions of his Spirit upon our hearts, and by those inward checks of conscience, besides those blessed offers and tenders of grace, which dropped from his gracious lips: “If any man thirst, let him come unto me and drink,” Job 7:17. “Look unto me, and be saved, all ye ends of the earth,” Isa. 45:22. “Come to me, all ye that are weary and heavy laden, and I will give you rest,” Matt. 11:21. “Behold I stand at the door, and knock: If any man hear my voice, and open the door, I will come in unto him, and sup with him, and he with me,” Rev. 3:20.

IX. A true Lover respects his intended bride, more than wealth, beauty, &c. It is not the portion, but the person, his eye is principally set upon.
IX. Jesus Christ loves poor sinners, not for any thing he sees in them, not for beauty, riches, &c., for naturally mankind hath nothing that may render them any way desirable in Christ’s eye; he might see enough in them to loath them, but nothing to love them.

X. Such a person sues hard, uses weighty arguments to prevail, and will not quickly take a denial.
X. Jesus Christ sues hard, is very importutate, uses many powerful and weighty arguments to prevail with sinners to accept of the terms of grace, and join in an holy contract of love with him. 1. One is taken from the dignity of his Person, being the root and offspring of David; David’s Lord, as well as David’s Son. “I (saith he) and my Father are one.” 2. From that early love and good will he bore to them! “When there were no depths, was I brought forth: when he gave the sea his decree,—Then was I by him, as one brought up with him, and I was daily his delight, rejoicing always before him: rejoicing in the habitable parts of the earth, and my delights were with the sons of men,” Prov. 8:24, 29, 30, 31. And in another place, “I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee,” Jer. 31. 3. From the intention or purpose of his coming so long a journey;” I am come that ye may have life,”—“Not to call the righteous, but sinners to repentance:”—“Come to seek and to save that which was lost.” 4. His great abasement and condescension. 5. From his suffering: “I lay down my life for my sheep.” Can there be a greater argument than this? 6. He argues with sinners from the consideration of their own misery, and that absolute necessity there is of closing with him, and the blessed effects of it: “He that believeth on the Son, hath everlasting life; and he that believeth not the Son, shall not see life, but the wrath of God abideth on him,” John 3:36.

XI. A faithful suitor waits long, and hath much patience, before he will desist or give over his suit, and yet thinks nothing too much that he suffers or does endure for her sake; as appears concerning Jacob, who served seven years for Rachael: “And they seemed unto him but a few days, for the love he had to her,’ ” Gen. 29:20.
XI. Jesus Christ waits long, and hath much patience, before he doth desist from his suit, and leave sinners to perish in their iniquities. How long did infinite patience wait upon the old world? was it not one hundred and twenty years? and forty years upon Israel in the wilderness: “I have (saith he) spread out my hands all the day unto a rebellious people.” Isa. 65:2. But if he prevails at last, he thinks nothing too much that he has suffered for sinners. He waits at the door of his spouse, “until his head is wet with dew, and his locks with the drops of the night,” Cant. 5:2, yet does he not think all too much.

XII. One that intends to make a person his bride and only consort, expresses great love; his love is sometimes much more than he can well express; it is very strong, as strong as death; “Many waters cannot quench it, nor can the floods drown it.” There is an unsatisfied desire in the person, until the object beloved be enjoyed.
XII. Jesus Christ doth express and manifest great love to sinners, which he intends to take into covenant relation with himself. His love, like the Nile, overflows all banks and bounds; his grace is without limits, beyond the love of Jonathan to David. What doth the Gospel show or express more plainly, than the strength of Christ’s love to sinners? Christ expressed such love as never any other had, in laying down his life for his enemies, for such as were rebels to him and his Father. There is “depth, height, length and breadth, in it, it passeth knowledge,” Eph. 3:19.

XIII. Such an one is generally concerned and grieved at the unkindnesses of his friend, and ungrateful repulses, and many times from hence doth withdraw himself, and carry it as a stranger.
XIII. Jesus Christ is greatly troubled at the ungrateful repulses he meets with from sinners; which appears, 1. By his being grieved; “He was grieved because of the hardness of their hearts,” When he drew near to Jerusalem, he wept over it, perceiving how basely they had slighted and rejected him. 2. By condoling and bewailing their miserable state and obstinacy: Israel will have none of me. “O Jerusalem, Jerusalem, how often would I have gathered thy children together, as a hen gathereth her chickens under her wings? and ye would not,” Matt. 23:37. By hiding of his face, and bringing afflictions upon them: “I will go and return to my place, till they acknowledge their offences, and seek my face: In their afflictions they will seek me early,” Hos. 5:15.

XIV. A Suitor nevertheless (such is the nature of his affection) knows not how to give her up; he therefore sends letters, thereby further expressing the ardency of his desire, and how loath he to take his final farewell.
XIV. Jesus Christ notwithstanding all the unkindnesses of sinners, hath afforded them his word, wherein is expressed his good will and desire to them; nay, and more than this, sends many a kind message to them by the sweet motions of his Spirit, to awaken their consciences, before he leaves them finally: thus he strove with the old world, Gen. 6:3.

XV. Moreover, besides all this, he sends faithful messengers to her, as spokesmen, to answer her objections, that so (if it be possible) he might bring her at last to a compliance: who use also many arguments in order thereunto. Thus Abraham’s servant acted, when he went to take a wife for Isaac, Gen. 24:35, 36, 37.
XV. Jesus Christ sends his faithful ministers, who are as spokesmen for their Master: “I have (saith Paul) espoused you to one husband, that I may present you as a chaste virgin to Christ,” 2 Cor. 11:2. “I have espoused you;” the meaning is, I have been employed as an instrument sent and commissioned by the Lord Jesus to do it. Many arguments they use to bring poor sinners to accept of the offers of grace, and receive Jesus Christ; as, 1. They, like Abraham’s servant, set forth the greatness and riches of their Master: “The Lord (saith he) hath blessed my master greatly, and he is become great; he hath given him flocks and herds, silver and gold, &c., and Sarah my master’s wife bare a son to my master when she was old, and to him he hath given all that he hath,” Gen. 24:35. God is very great, all things in heaven and earth are his, “The cattle upon a thousand hills;” and saith the servant of God, he hath given unto Christ all that he hath. “All things are delivered unto me of my Father.” Christ is very rich, the heir of all things, Matt. 11:27, John 13:3, Heb. 1:2. 2. They set not out the greatness and riches of Christ, but his excellent beauty also: “Thou art fairer than the children of man,” Psal. 45:2, 3. The power of Christ. 4. His wisdom. 5. His love and rich bounty. 6. They set before sinners, what the promises are if they receive him, and what glory they shall be raised to. 7. The woefulness of their present state, and what it will be in the end, if they do refuse him: “Knowing therefore the terror of the Lord, we persuade men,” 2 Cor. 5:11.

Benjamin Keach, Tropologia: A Key to Open Scripture Metaphors (London: William Hill Collingridge, 1856), 323–326.

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William Gearing (c.1625–c.1690) on Christ Begging

You that are in spiritual distress, do not ye expect comfort presently; God cometh in a seasonable time: it may be you made Christ wait a long while upon you for your conversion, for your longing and thirsting after him: he hath cried from heaven to thee many a time, How long? how long? when shall it once be? How long will it be ere this hard heart of thine be broken? this proud heart of thine be humbled? how long ere thou wilt begin to enquire and seek after me. O when wilt thou seek me? And it is just with God to make thee cry to him, how long Lord! when wilt thou come in, and sup with me, and make thine abode with me, and manifest thyself unto me? When wilt thou give me to drink of the waters of life? May not the Lord say of thee, as of the barren fig-tree? These three years came I seeking fruit, and found none: and may not God justly requite thee, and say, now for these many years thou shalt seek me, ere I will be found of you: I waited a long time for the fruits of thy repentance, and now thou shalt wait a while for the fruit of my mercy: Because thou hast rejected the Lord tendering himself to thee, therefore now he stands at a distance from thee: many proffers did he make to thee, but thou slightest them; many calls thou hast from him, and wouldst not hear them; many knocks hath he given at the door of thy heart, and begged for entrance, but thou keptst thy heart shut still against him. Is it not equity that God should suffer thee to lie at the door of mercy awhile knocking before he opens to thee? Shall the great God wait on thee, and thou not wait upon him? Brethren! God will humble us for our delays, as well as for our other sins, he will humble us for the neglect of his proffers, for the refusal of his grace so long; he will humble thee for they Stubbornness, for thy pride, for thy contempt and forgetfulness of him, and then he will comfort thee in his own time and way.

William Gearing, The Love-sick Spouse, or the Substance of Four Sermons: Preached on Canticles 2.5 (London, Printed for Nevill Simmons, Book-Seller in Kederminster, 1665), 15–16.

2. Consider that Christ doth as it were wooe poor sinners to seek and sue unto him; he doth as it were put up his bills unto us, when we go to prayer, that we would earnestly pray to his Father, that he might be given to us, which is a manifest proof that he will freely bestow himself upon such as thus seek for him: God calls to us in this manner, Call upon me in the day of trouble; ask and you shall receive; seek and ye shall find, knock and it shall be opened to you: What are these but wooing commands? and begging commands? it is a remarkable phrase. Cant. 2.14. O my Dove that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely. Lo here he takes pleasure in beholding his people praying to him, mourning and lamenting after him; therefore he wooeth his Spouse with prayers, requests and petitions to pray unto him: the prayers of his people are his delight: the praises of Angels and Saints in heaven, and the prayers and praises of the Saints on earth, is all the music Christ delighteth in: so in the answer of Christ to the woman of Samaria, John 4.10. If thou knewest the gift of God, and who it is that saith unto thee, give me to drink, thou wouldst have asked of him, and he would have given thee living water: Christ there did, as it were, beg of her to seek him for living water: he manifested to her, what he was, what he would give unto her, and give it her he would, if she would but ask it of him. The same in effect he speaks to every one of us; if you would ask of me, I would give you living water; Open thy mouth wide, and I will fill it, open thy heart wide, open thy desires wide, and I will fill thee with mine hidden treasures.

Ibid., 38–39.

Other men within the Augustinian tradition who use the metaphor of God begging are the following:

Augustine (Early Church Father), Hugh Latimer (Early English Reformer), Isaac Ambrose (Puritan), Daniel Burgess (Puritan), Jeremiah Burroughs (Westminster divine), Richard Baxter (Puritan), Joseph Caryl (Westminster divine), Thomas Case (Puritan), Stephen Charnock (Puritan), John Collinges (Puritan), John Flavel (Puritan), Theophilus Gale (Puritan), Andrew Gray (Puritan), William Gurnall (Puritan), Robert Harris (Westminster divine), Thomas Larkham (Puritan), Thomas Manton (Puritan), John Murcot (Puritan), George Newton (Puritan), Anthony Palmer (Puritan), Edward Reynolds (Westminster divine), John Richardson (Puritan), Samuel Rutherford (Westminster divine), John Shower (Puritan), Richard Sibbes (Puritan), Sydrach Simpson (Westminster divine), William Strong (Westminster divine), George Swinnock (Puritan), John Trapp (Puritan), Ralph Venning (Puritan), Nathaniel Vincent (Puritan), Thomas Watson (Puritan), Daniel Williams (Puritan), Samuel Willard, Benjamin Wadsworth, George Whitefield, Jonathan Edwards, Solomon Stoddard, Samuel Davies, Ralph Erskine, Charles Spurgeon, Thomas Chalmers, Walter Chantry, Erroll Hulse, John MacArthur and Fred Zaspel.