“Ho, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat; yea, come, buy wine and milk without money, and without price” (Isa. lv. 1).
THIS Evangelical Prophet here invites poor and empty souls to Christ. “Ho, every one that thirsteth;” that is, that hath a mind to come to Christ, that longeth after Him, that is weary without Him, that is greedy of Christ, as the parched ground is for rain. “Come to the waters;” that is, believe in the Lord Christ, and by faith draw out of His fountain; so it is interpreted John vi. 36. By “water,” “wine,” and “milk,” you are to understand all that which is in Christ that is either necessary for our life, or our refreshing and comfort. Whatsoever the soul thirsteth after and can spiritually drink, whatsoever the soul hungers after and can spiritually eat, is meant by His water, wine, and milk. Therefore, we hear of a longing and thirsting after Christ (John vii. 37). “He that hath no money,” that is, he that is not worth a farthing in his spiritual state, that hath no grace at all, let him buy wine and milk without money and without price; let him come with the bare and naked arm of faith. “I counsel thee to buy of me gold tried in the fire” (Rev. iii. 18). “How am I able?” thou sayest; “I am poor.” But remember it is without money.
*Given in the Gospel Magazine for 1800, and said there to have been preached at Oxford about 1656. The MS. from which it is taken is said to be “the original MS.”
The doctrine that I shall speak to at this time is, that God is very willing and earnest that every poor, empty, thirsty soul, should come in and partake of all the fulness of Jesus Christ. This appears from the text.
God’s willingness appears, 1. From that particle “Ho!” which is a proclaiming particle, which notes not only a desire in God that they should come, but that He would have them all know how His bowels yearn after them. Or it may be a particle expressing pity; as if God should say, “I pity poor souls that will not come in.” Something looks this way in that which follows, “Wherefore do ye spend your money for that which is not bread?”
2. It appears from the invitation he makes here. Though the way had been open, yet the trembling soul might have been afraid to come; but when the great Master of the feast invites every one, why should we be afraid to come?
3. This appears from the reiteration of this “come,” “come.” This divine rhetoric and importunity of God doth not speak but to great purpose.
4. It may be demonstrated by these insinuations of what they are like to have. When a man would prevail with a friend to come, sometimes he intimates what entertainment he should have. God tells them that all the doctrines of the gospel, all that is in Christ, they shall have. (a) Here is “water,” which in sandy countries is a sweet thing to travellers. Darius, when he was pursued by Alexander, what abundance of sweetness doth he express to find in muddy water! and David, “O that one would give me drink of the water of the well of Bethlehem!” Dost thou thirst after Christ? Come in. What water is to a man that is thirsty, that will I be to the weary soul. (b) Here is “wine,” which is that which doth make merry the heart of man (Eccles. x. 19). It is good for one that is ready to perish (Prov. xxxi. 6). Whatever wine is to any man, that Christ is to a thirsty soul. (c) “Milk,” which is a sweet thing (Cant. iv. 11). Milk in those countries was sweeter than what it is in ours. Come unto Christ, and thou shalt have that which shall comfort thy soul.
5. It appears from the removing of all the impediments which keep the soul from Christ. The greatest is a man’s own unworthiness—that they have nothing to make them acceptable. God saith, Be not afraid to come; though thou hast nothing at all to purchase these treasures, thou shalt be welcome without money. The 6th reason is, God’s own heart and bowels—He will have mercy because He will have mercy; He is earnest with poor souls, because He will be so; He delights in mercy to poor souls. Men are earnest in doing what they delight in; God is never better pleased than when He is showing mercy to poor sinners; He is full of mercy. When a woman’s breast is full of milk, she is in pain till it be drawn forth; God is full of mercy, and never takes more delight than when men draw it from Him!
Is God willing and earnest to have poor sinners come to Christ? Then do thou, who art a poor, empty, thirsty soul, satisfy the longings (as I may speak) of God. The ways to the place of refuge were to be paved, that there might be nothing at all to hinder a guilty soul from fleeing thither. I shall endeavour to remove all doubts in the way to Christ, by answering those objections that have been in mine own heart, and are in the hearts of others.
1st Objection.—“I am willing to come to Christ, but I have been a great sinner; and is the Lord earnest with such a one as I am?” Answer.—Art thou a great sinner? here is a reason why thou shouldest come to Christ, but no reason why thou shouldest not come. The glorified saints in heaven, when they came first to Christ, were sinners as thou art. The Lord tells us that it was His design in coming into the world to look after such (Matt. ix. 13). Though thou art an ungodly wretch, yet Christ died for the ungodly (Rom. v. 6-8). A man that was good to the public many of the Romans would dare to die for; but for one that was morally honest for his own good, very few would die for him; and for a wicked man none would dare to die. But here God’s love is commended, that whilst you were sinners Christ died for you. Art thou an enemy? Such may be reconciled (Rom. v. 10). Art thou rebellious† (Ps. lxviii. 18). Hast thou committed great sins? This should be so far from framing an argument against thee, that it will rather prove an argument for thee. “O Lord, pardon mine iniquity,” saith David. Why? because it is little? no; “because it is great.” Suppose thy sins, O trembling soul, were as the sand of the sea for multitude, God that delights in mercy hath a sea to cast all thy sins into (Mic. vii. 19).
2nd Objection.—”But my sins are so great that God will not pardon them.” Answer.—Let them study that place, Exod. xxxiv. 7. He doth multiply words to stop the mouth of a poor doubting soul. Lawyers multiply words that they might take away all scruples. Let thy offences be what they will—iniquities, transgressions, and sins; why, God pardons iniquity, transgression, and sin.
3rd Objection.—”But God never pardoned such a sinner as I am, therefore I cannot believe that God is willing that I should come in.” Answer.—I could give thee a catalogue of as great, if not greater sinners than thou art that have been pardoned. Read the life of Manasseh, II. Kings xxi. 1-18. Peruse that catalogue, I. Cor. vi. 9-11: “Such were some of you; but ye are washed, but ye are sanctified.” Paul was a persecutor, a blasphemer, but he obtained mercy. Suppose thou hadst all the sins of all in this city—nay, of all this nation—nay, of all the world, excepting that against the Holy Ghost, yet thou hast no more sins than Christ died for. Paul did say he was the worst of sinners, I. Tim. i. 15. “Aye,” say you, “but not such a sinner as I.” Yes, the chiefest of sinners; and can you be greater than the greatest sinner?
4th Objection.—”But they are so great that God cannot pardon me.” Answer.—God’s thoughts are not as your thoughts.
5th Objection.—”I have sinned against the Holy Ghost.” Answer.—Dost thou thirst after these waters? thou art not one that has sinned this sin. It is a sin against clear light (Matt. xii. 24-31).
6th Objection.—”I would fain come to Christ, but I have not that humiliation; I am not fitted for Christ; and is God willing that I should come in to these waters? I am a poor, empty creature, and may such a one as I am come, that have nothing?” Answer.—Art thou empty? Come to Christ that thou mayest be filled. We must not stay for grace, but must go to Christ that we may have grace. “Buy of me gold.” When? when poor, and blind, and naked, and miserable. When a prince would marry a beggar, and is earnest, and beseeches her to take him for all her poverty, would it not be folly to say, “I will stay till I have better clothes?” Christ doth, as it were, open the heavens, and beseeches us to match with Him; and wilt thou say, “I will stay till I have a little grace?” No; go to Christ that thou mayest have grace. Yea, God has said, “Come, without money and without price;” that is, without a spiritual price.
7th Objection.—”I would fain come in, but I know I must not live in this and that sin; but my corruptions are so strong, that I know I shall fall into sin; and must such a one as I come in?” Answer.—Thou must part with thy right hand and thy right eye if thou dost come to Christ, but thou canst not leave these till thou dost believe. It would have been folly in many to have said, “I will get myself rid of one or two of my devils, and then go to Christ.”
8th Objection.—”When God makes this proclamation, I know not whether he means me or no.” Answer.—Why not thee, dost thou think? Art thou a poor empty soul, and wouldst fain come to Christ, why not thee? Doth he not say, “every one?” If a prince shall set forth a proclamation for every one, were it not folly for me to say, “I know not whether he means me?” Or, when a man is ready to be drowned, and another throws out a cord unto him, were it not the highest folly to say, “I know not whether he throws it to me?” Or, when Ebed-melech let the cord down to Jeremiah in the dungeon, had it not been folly in him to say, “I know not whether thou meanest me?”
9th Objection.—Saith a soul, “I am not able to come; why do you bid me come, I am dead?” Answer.—It is true, all the angels in heaven are not able to make one soul come to these waters; it must be the same power that raised Christ from the dead that must make thee come. Perhaps, while I am speaking to thy ear, God may speak to thy heart: “Arise, Lazarus, and come forth.” But let me tell thee, thou that wouldst fain come to Christ, and nothing else will satisfy thee, thou art a blessed man. Blessed are those that hunger. Didst thou ever know indeed, man, to hunger?
10th Objection.—”I am willing to come to these waters, but after I had thought I had believed and drank of this water, I have sinned again; I have run back to my sins. I have sinned against all that light God had set up in my soul; and though I thought I had come in, yet I am as I was before. Will the Lord be willing that such an apostate as I should come in?”
Answer.—Is it thus with thee? Thy condition is very lamentable. Relapses, as in bodily, so in the diseases of the soul, are very dangerous. But yet this should not hinder thee from coming to these waters. Hast thou multiplied sins? God can multiply pardon. Have thy sins abounded? The grace of God will superabound. Judah abused God’s mercies; yet, after she had played the harlot with many lovers, God bids her “return again to me.” God speaks this to every soul here. Though thy lusts have often carried thee from Christ, “Yet return again to me,” saith the Lord. Christ commands men to pardon unto seventy times seven; and canst thou think that the Father of mercies, who naturally begets mercy, will not look towards thee? Peter denies Christ with an oath: Christ melts him with His kind looks. Lest he should despond, after His resurrection He bids them tell Peter, “I am risen”—take a special care of him. Luke xv. 20: Here you may see how the heart of God stands affected towards those that have played the prodigal and ran from their Father’s house. “When he was a great way off, his father ran.” He did not cast him off. Thou that hast run, it may be, to thy harlot, to the swine, be not afraid to turn back again to thy father’s house. (a) The father of the prodigal saw his son. (b) He saw him afar off. When a Christian has considered that it was better with him while he was in his Father’s house, God sees him afar off. He sees thee now thou art willing to return. When he was a great way off He saw him. It had been mercy to have entertained him when he had come home. (c) He had compassion on him. What! after he had been with the harlots? Yes. (d) He ran towards him. It had been mercy to have walked to have met him. (e) He falls upon his neck and kisses him. After he had kissed his harlots, and been among the swine, He kissed him. Mercy is not squeamish or nice. It is remarkable in Esau (Gen. xxxiii. 4) that he runs to Jacob and embraces him, and kisses him, though he had threatened to kill him; but it is more remarkable that after a prodigal hath been weltering in his blood, the Father of mercies should kiss and embrace him.