A Sermon Delivered On Sunday Evening, May 3, 1868, By C. H. Spurgeon, At the Metropolitan Tabernacle, Newington.

Then all the tax collectors and sinners drew near to him in order to hear him. (Luke 15:1)

1. The most depraved and despised classes of society formed an inner ring of hearers around our Lord. I gather from this that he was a most approachable person, that he was not of repulsive manners, but that he courted human confidence and was willing that men should commune with him.

2. Upon that one thought I shall enlarge, this evening, and may the Holy Spirit make it a magnet to draw many hearts to Jesus. Eastern monarchs affected great seclusion, and were accustomed to surround themselves with impassable barriers of state. It was very difficult for even their most loyal subjects to approach them. You remember the case of Esther, who, although the monarch was her husband, yet went with her life in her hand when she ventured to present herself before the king Ahasuerus, for there was a commandment that no one should come to the king unless they were called, at peril of their lives. It is not so with the King of kings. His court is far more splendid; his person is far more worshipful; but you may draw near to him at all times without permission or hindrance. He has set no men-at-arms around his palace gate. The door of his house of mercy is wide open. Over the lintel of his palace gate is written, “For every one who asks receives; and he who seeks finds; and to him who knocks it shall be opened.”

3. Even in our own days great men are not easily accessible. There are so many backstairs to be climbed before you can reach the official who might have helped you, so many subordinates to be negotiated with, and servants to be passed by, that there is no easy way to obtain your object. The good men may be affable enough themselves, but they remind us of the old Russian fable of the hospitable householder in a village, who was willing enough to help all the poor who came to his door, but he kept so many big dogs loose in his yard that no one was able to get up to the threshold, and therefore his personal affability was of no use to the wanderers. It is not so with our Master. Although he is greater than the greatest, and higher than the highest, he has been pleased to remove anything which might prevent the sinner from entering into his halls of gracious entertainment. From his lips we hear no threatenings against intrusion, but hundreds of invitations to the nearest and dearest intimacy. Jesus is to be approached, not now and then, but at all times, and not by some favoured few, but by all in whose hearts his Holy Spirit has kindled the desire to enter into his secret presence.

4. The philosophical teachers of our Lord’s day affected very great seclusion. They considered their teachings to be so profound and eclectic that they were not to be uttered in the hearing of the common multitude. “Get far away, you profane,” was their scornful motto. Like Simon Stylites, they stood upon a lofty pillar of their imagined self-conceit, and dropped down now and then a stray thought upon the common crowd beneath, but they did not condescend to talk familiarly with them, considering it to be a dishonour to their philosophy to communicate it to the multitude. One of the greatest philosophers wrote over his door, “Let no one who is ignorant of geometry enter here”; but our Lord, compared with whom all the wise men are only fools, who is, in fact, the wisdom of God, never drove away a sinner because of his ignorance, never refused a seeker because he was not yet initiated, and had not taken the prerequisite steps of the ladder, and never permitted any thirsty spirit to be chased away from the crystal spring of divine truth. His every word was a diamond, and his lips dropped pearls, but he was never more at home than when speaking to the common people, and teaching them concerning the kingdom of God.

5. You may so contrast and compare our Lord’s gentle manners with those of kings, and nobles, and sages, but you shall find no one to equal him in condescending tenderness. To this attractive quality of our Lord I intend, this evening, as God shall help me, to ask your earnest attention. First, let us prove it; secondly, illustrate it; and, thirdly, enforce or improve it.

6. I. First, let us PROVE THE APPROACHABLENESS OF CHRIST, although it really needs no proof, for it is a fact which lies upon the surface of his life.

7. 1. You may see it conspicuously in his offices. Those offices are too many for us to enumerate them all tonight. We will just cull a handful; say three. Our Lord Jesus is said to be the Mediator between God and man. Now, observe, that the office of mediator implies at once that he should be approachable. A daysman, as Job says, is one who can put his hand upon both; but if Jesus will not familiarly put his hand on man, certainly he is no daysman between God and man. A mediator is not a mediator of one—he must be akin to both the parties between whom he mediates. If Jesus Christ shall be a perfect mediator between God and man, he must be able to come to God so near that God shall call him his fellow, and then he must approach to man so closely that he shall not be ashamed to call him brother. This is precisely the case with our Lord. Do think of this, you who are afraid of Jesus. He is a mediator, and as a mediator you may come to him. Jacob’s ladder reached from earth to heaven, but if he had cut away half a dozen of the bottom rungs, what would have been the good of it? Who could ascend into the hill of the Lord by it? Jesus Christ is the great conjunction between earth and heaven, but if he will not touch the poor mortal man who comes to him, why then, of what service is he to the sons of men? You do need a mediator between your soul and God; you must not think of coming to God without a mediator; but you do not need any mediator between yourself and Christ. There is a preparation for coming to God—you must not come to God without a perfect righteousness; but you may come to Jesus without any preparation, and without any righteousness, because as mediator he has in himself all the righteousness and fitness that you require, and is ready to bestow them upon you. You may come boldly to him even now; he waits to reconcile you to God by his blood.

8. Another of his offices is that of priest. That word “priest” has come to smell very badly nowadays; but, for all that, it is a very sweet word as we find it in Holy Scripture. The word “priest” does not mean a gaudily dressed pretender, who stands apart from other worshippers within the gate, two steps higher than the rest of the people, who professes to have power to dispense pardon for human sin, and I do not know what else beside. The true priest was truly the brother of all the people. There was no man in the whole camp so brotherly as Aaron. So much were Aaron and the priests who succeeded him the first points of contact with men, on God’s behalf, that when a leper had become too unclean for anyone else to draw near to him, the last man who touched him was the priest. The house might be leprous, but the priest went into it, and the man might be leprous, but he talked with him, and examined him, the last of Israel’s tribes who might be familiar with the wretched outcast; and if afterwards that diseased man was cured, the first person who touched him must be a priest. “Go, show yourself to the priest,” was the command, to every recovering leper; and until the priest had entered into fellowship with him, and had given him a certificate of health, he could not be received into the Jewish camp. The priest was the true brother of the people, chosen from among themselves, at all times to be approached; living in their midst, in the very centre of the camp, ready to make intercession for the sinful and the sorrowful. So it is with our Lord. I read just now, in your hearing, that he can be touched with a feeling of our infirmities, and that he was tempted in all points like we are, yet without sin. Surely, you will never doubt that if Jesus perfectly sustains the office of priest, as he certainly does, he must be the most approachable of beings, approachable by the poor sinner, who has given himself up to despair, whom only a sacrifice can save; approachable by the foul prostitute who is put outside the camp, whom only the blood can cleanse; approachable by the miserable thief who has to suffer the punishment of his crimes, whom only the great High Priest can absolve. No other man may care to touch you, oh trembling outcast, but Jesus will. You may be separated from all of mankind, justly and righteously, by your iniquities, but you are not separated from that great friend of sinners who at this very time is willing that tax collectors and sinners should draw near to him.

9. As a third office let me mention that the Lord Jesus is our Saviour; but I do not see how he can be a Saviour unless he can be approached by those who need to be saved. The priest and the Levite passed by on the other side when the bleeding man lay in the road to Jericho; they were not saviours, therefore, and could not be, but he was the saviour who came to know where the man was, stooped over him, and took wine and oil and poured them into the gaping fissures of his wounds, and lifted him up with tender love and placed him on his own beast, and led him to the inn. He was the true saviour; and, oh sinner, Jesus Christ will come just where you are, and your wounds of sin, even though they are putrid, shall not drive him away from you. His love shall overcome the nauseating offensiveness of your iniquity, for he is able and willing to save such as you are. I might mention many other of the offices of Christ, but these three will suffice. Certainly if the Spirit blesses them, you will be led to see that Jesus is not hard to reach.

10. 2. Consider a few of his names and titles. Frequently Jesus is called the “Lamb.” Blessed name! I do not suppose there is any one here who was ever afraid of a lamb; that little girl over there, if she saw a lamb, would not be frightened. Every child seems almost instinctively to long to put her hand on the head of a lamb. Oh that you might come and put your hand on the head of Christ, the Lamb of God who takes away the sin of the world.

   Oh see how Jesus trusts himself
      Unto our childish love,
   As though by his free ways with us
      Our earnestness to prove!
   His sacred name a common word
      On earth he loves to hear;
   There is no majesty in him
      Which love may not come near.

11. Again, you find him called a Shepherd: no one is afraid of a shepherd. If you were travelling in the East, and you saw Bedouins or Turkish soldiers in the distance, you might be alarmed; but if some one said, “Oh, it is only a few shepherds,” you would not be afraid of them. The sheep are not at all timid when near the shepherd. Oh poor wandering sheep, you, perhaps, have come to be afraid of Christ, but there is no reason why you should be, for this heavenly Shepherd says, “I will seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.”

   See Israel’s gentle Shepherd stands
      With all engaging charms.

Timid, foolish, and wandering though you may be, there is nothing in the good Shepherd to drive you away from him, but everything to entice you to come to him. Then, again, he is called our Brother, and one always feels that he may approach his brother. I have no thought of trouble or distress which I would hesitate to share with my brother here, for he is so good and kind. I do not think I could be in any trouble which I should not expect him to do his best to help me out of. I never feel that there is any distance between him and me, nor do you, I hope, feel so with regard to your brothers. Even so, it is with this Brother born for adversity. Believer, how is it that you are sometimes so backward and so cold towards Jesus? Christ is approachable.

   The light of love is round his feet,
      His paths are never dim;
   And he comes nigh to us when we
      Dare not come nigh to him.

You do not need to think that your troubles are too trifling to bring to him; he has an open ear for the little daily vexations of life. Brethren, you can come to the good elder Brother at all hours; and when he blames you for coming, let me know.

12. He is called, too, a Friend; but he would be a very unfriendly friend who could not be approached by those he professed to love. If my friend puts a hedge around himself, and holds himself so very dignified that I may not speak with him, I would rather be without his friendship; but if he is a genuine friend, and I stand at his door knocking, he will say, “Come in, and welcome; what can I do for you?” Such a friend is Jesus Christ. He freely receives all needy, seeking hearts.

13. 3. There is room enough for enlargement here, but I have no time to say more, therefore I will give you another plea. Remember his person. The person of our Lord Jesus Christ proclaims this truth with a trumpet voice. I say his person, because he is man, born of woman, bone of our bone, and flesh of our flesh. The Lord Jesus Christ is God, but if he were God only, you might well stand at a distance, and shudder at the splendour of his majesty. But he is man as well as God, and so it comes to pass, as Dr. Watts puts it—

   Till God in human flesh I see,
      My thoughts no comfort find;
   The holy, just, and sacred Three
      Are terrors to my mind.
   But if Emmanuel’s face appear,
      My hope, my joy begins;
   His name forbids my slavish fear,
      His grace removes my sins.

14. When I see Christ in the manger where the horned ox fed, or nursing on a woman’s breast, or obedient to his parents, or “a Man of sorrows and acquainted with grief,” a poor man without a place to lay his head, then I feel that I can freely come to him. Think of him as being precisely such as you are, in all and everything except sin, and then you will never have a thought that he will chide you for drawing near, or drive you away when you venture to supplicate him. But I want especially to say to you that if you could only see my Master’s person as he was when here on earth, you would never think that you might not come to him. I do not know what may have been his beauties, or what may have been the appearance of his lovely countenance, but of this I am persuaded, that if he could only come here tonight, and I could vacate this platform for him whose shoe latchet I am not worthy to unloose, you who groan under a sense of unworthiness would not run away. If Moses stood here with his flaming countenance, you would shade your eyes, and ask that if you must look upon him he might wear a veil; but if Christ were here, oh! how you longing seeking ones would gaze upon him! There would be no drooping of the eyelids, no covering of the face, no alarm, no anguish—his face is too sweet for that. And if the Master should walk down the aisles, the most timid of you would long to touch the hem of his garment and to kiss the floor on which he had walked. I know you would not fear to look into that face. And then that voice, how would you be charmed, you poor trembling seekers, if you heard him say, “Take my yoke upon you, and learn from me”; you would discover such meekness and lowliness in him, that you would not think of recoiling from him. Oh! if your eyes could only see him, I feel persuaded that, graciously drawn by his charms, your hearts would hasten to him. Well, believer, come to him, come to him; come close to him. Come with your troubles and tell him all about them. Come with your sins and ask to have them washed away anew.

   Let us be simple with him, then,
      Not backward, stiff, or cold,
   As though our Bethlehem could be
      What Sinai was of old.

And you, poor trembling sinner, come to him; come to him now, for he has said, “Him who comes to me I will in no wise cast out.” Oh! if your eyes were opened to behold him, you would perceive that the glory of his person does not lie in the splendour which repels, but in the majesty which divinely attracts.

15. 4. If this does not suffice, let me here remind you of the language of Christ. He proclaims his approachability in such words as these, “Come to me, all you who labour and are heavy laden, and I will give you rest.” You callous handed sons of toil, you smiths and carpenters, you ploughers and diggers, come to me, yes, come all you who labour and are heavy laden, and I will give you rest. And again, “If any man is thirsty, let him come to me and drink.” He invites men to come; he pleads with them to come; and when they will not come he gently upbraids them with such words as these, “You will not come to me so that you might have life.” And, again, “Oh Jerusalem, Jerusalem, you who kill the prophets, and stone them who are sent to you, how often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not.” It is not “I would not,” but “you would not.” Why, the entire Scripture in its invitations, may be said to be the language of Christ, and in it you find loving, pleading words of this kind, “Come now, and let us reason together: although your sins are as scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool.” “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return to the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.” All our blessed Lord’s sermons were so many loving calls to poor aching hearts to come and find what they needed in him. I pray that the Holy Spirit may give an effectual call to many of you tonight. It would gladden the heart of the Redeemer in the skies if you would come to him for salvation, for you may come, since there is no barrier between you and the Saviour of men. What is it that keeps you back? I repeat it with tears, what is it that keeps you back?

16. 5. The old proverb truly says that “actions speak louder than words,” and therefore let us review the general ways and manners of the Redeemer. You may gather that he is the most approachable of persons from the actions of his life. He was always very busy, and busy about the most important of matters, and yet he never shut the door in the face of any applicant. Her Majesty’s cabinet have to discuss most important political matters just now, but compared with the work which filled the Saviour’s hands and heart, their discussions are mere trifles. Our Master might well have claimed seclusion, but he did not. He sought it but he found none, except only at midnight, when he watched and prayed. Jesus never frowned upon any who were seeking him. There were certain mothers in the land, poor simple minded women, and they took it into their heads one day that they would like to have the Master’s hands put upon the heads of their little ones. So they came, bringing their boys and girls, but some of the disciples said, “The Master must not be disturbed by children; go your ways, and take your children back.” But what did he say? How different from his followers! he rebuked their harshness, and said, “Permit the little children to come to me, for of such is the kingdom of heaven.” You see he is a child’s friend. Dear young people, think of that. Jesus does not drive you away, but although he is so great and glorious that all the angels of God worship him, yet he stoops to hear the prayers and praises of little children. Seek him now, for those who seek him early shall find him. Let me tell you another story. There was a woman in the city who was a sinner. You know the meaning, the dark sad meaning of that title in her case; I do not need to explain that. Poor soul! Her sin had caused her to be despised and shunned by everyone, but she had been forgiven, and in gratitude she poured the precious ointment on her beloved Saviour’s feet, and then wiped them with the hairs of her head; and when the Pharisee Simon would have had her rebuked, the loving Master said, “She loves much because she has had much forgiven.” He is approachable by all, then, even by the worst; even the prostitute need not fear to draw near to him—his touch can make her pure. I have noted one thing in Christ’s life, and noted it with delight. Our Lord was always preaching, and he often grew weary, as we do, and therefore he needed a little retirement, but the multitude came breaking in upon his solitude, following him on foot when he had sailed away to escape them; this was troublesome, and to us it would have been irritating, yet he never uttered an angry, fretful word. There was no rest for him, because of the eager crowd; but did he ever say, “How these people pester me; how they bother me?” No, never; his big heart made him forget himself. He was approachable to all at all hours; even his meals were disturbed, but he was gentle towards those thoughtless intruders. Not once was he harsh and repulsive. His whole life proves the truth of the prophecy, “He will not break the bruised reed, and he will not quench the smoking flax.” He graciously receives the weak and the feeble ones who come to him, and sends no one away empty.

17. 6. But, if you want the crowning argument, look over there. The man who has lived a life of service, at last dies a felon’s death! Look upon his head girt with the crown of thorns! Notice well his cheeks from where they have plucked off the hair! See the spittle from those scornful mouths, staining his marred countenance! Notice the crimson rivers which are flowing from his back where they have scourged him! See his hands and his feet which are pierced with the nails, and from which red rills are flowing! Look at that face so full of anguish, listen to his cry, “I thirst, I thirst”; and as you see him there expiring, can you think that he will spurn the seeker? As you see him turn his head and say to the dying thief by his side, “Today you shall be with me in paradise,” you dare not slander him by implying that you may not come to him. You will outrage your reason if you recoil from Jesus crucified. The cross of Christ should be the centre to which all hearts are drawn, the focus of desire, the pivot of hope, the anchorage of faith. You may come, sinner, black, vile, hellish sinner, you may come and have life even as the dying thief had it when he said, “Lord, remember me.”

   “There is life in a look at the crucified One.”

Surely, you do not need to be afraid to come to him who went to Calvary for sinners. Why linger? Why hesitate? Why those blushes, sobs, and tears?

   Why art thou afraid to come,
      And tell him all thy case?
   He will not pronounce thy doom,
      Nor frown thee from thy face.
   Wilt thou fear Immanuel?
      Or dread the Lamb of God,
   Who, to save thy soul from hell,
      Has shed his precious blood?

18. Did I hear a whisper, did anyone say that Christ is now in heaven, and that he may have changed? Ah, groundless insinuation! Do you know what he is doing in heaven at this moment? He is exalted on high to give repentance and remission of sins. What a help that is to those who are coming to him! This repentance is the greatest need of coming sinners, and he supplies it from the skies. Moreover, “he lives for ever to make intercession for us.” His occupation in the skies is to plead for those sinners whom he redeemed with his blood, and hence he is able to save them to the uttermost. Since he is the intercessor for souls, there is no reason why you should recoil, but every reason why you should boldly come to the throne of the heavenly grace, because you have a High Priest who is passed into the heavens.

      Compell’d by bleeding love,
      Ye wandering sheep draw near;
      Christ calls you from above—
      His charming accents hear!
   Let whosoever will now come,
   In mercy’s breast there still is room.

19. Here I leave this part of the subject. Some of you little know how heavily this sermon is hanging on my mind. I preach my very soul to you today. I wish I knew how to preach so as to win some of you for my Lord, this evening; I should be glad to go even to the school of affliction if I might learn to preach more successfully. But I can do no more. May the Eternal Spirit, in answer to the prayers of his people, which I hope are going up now, be pleased to make you feel the sweet attractions of the cross of Christ, and may you come to him, so that it may be said again tonight, “Then tax collectors and sinners drew near to him.”

20. II. I now shall proceed, with as great brevity as I can command, TO ILLUSTRATE THIS GREAT TRUTH.

21. I illustrate it, in the first place, by the way which Christ opens up for sinners to himself. What is the way for a sinner to come to Christ? It is simply this—the sinner, feeling his need of a Saviour, trusts himself to the Lord Jesus Christ. This was the perplexity of my boyhood, but it is so simple now. When I was told to go to Christ, I thought “Yes, if I knew where he was, I would go to him—no matter how I wearied myself, I would trudge on until I found him.” I never could understand how I could get to Christ until I understood that it is a mental coming, a spiritual coming, a coming with the mind. The coming to Jesus which saves the soul is a simple reliance upon him, and if, tonight, being aware of your guilt, you will rely upon the atoning blood of Jesus, you have come to him, and you are saved. Is he not, then, approachable indeed, if there is so simple a way of coming? No good works, ceremonies, or experiences are demanded, a childlike faith is the royal road to Jesus.

22. This truth is further illustrated by the help which he gives to coming sinners, in order to bring them near to himself. It is he who first makes them coming sinners. It is his Eternal Spirit who draws them to himself. They would not come to him by themselves, they are without desires towards him, but it is his work to wrap secret silken cords around their hearts, which he draws with his strong hand, and brings them near to himself. Depend upon it, he will never refuse those whom he himself draws by his Spirit. Rest assured he will never shut the door in the face of any soul that comes to feed at the gospel banquet, moved to approach by the power of his love. He once said, “Compel them to come in,” but he never said, “Shut the door in their faces and lock them out.”

23. I might further illustrate this to the children of God, by reminding you of the way in which you now commune with your Lord. How easy it is for you to reach his ear and his heart! A prayer, a sigh, a tear, a groan, will admit you into the King’s chambers. You may be in a very sad frame of mind, but when you come to him, how soon he makes your soul like the chariots of Amminadib. Dark may be your midnight, but as soon as you draw near to him your night is over. “He gives liberally, and does not upbraid.” While he acts like this with you, the sinner may very well believe that he will receive him too.

24. The approachableness of Christ may also be seen in the fact of his receiving the poor offerings of his people. The very holiest deeds which you and I can do for Christ are poor and faulty at the best. As I sat studying at my desk last night, there was before me a little withered flower—a sprig of wallflower—which has been lying for some weeks on my desk. It comes from a very, very poor child of God, many miles away, who gets a blessing from reading my sermons, and she has nothing else in the world to give me, but she sends me this flower, and I value it because it is a token of Christian affection and gratitude. So it is with our Master. The very best sermons that we preach, and the largest contributions we give to his treasury, are only just like that poor little withered wallflower; but the Master puts our service in his bosom, and keeps it there, and thinks much of it because he loves us. Does not that prove how generous, how condescending, how tender he must be? Believe him to be so, you fearful souls, and come to him.

25. The ordinances wear upon their forefront the image of an ever approachable Saviour. Baptism in outward type portrays our fellowship with him in his death, burial, and resurrection—what can be nearer than this? The Lord’s Supper in visible symbol invites us to eat his flesh and drink his blood: this reveals to us most clearly how welcome we are to the most intimate communion with Jesus. The heaven of heavens shall afford us yet another illustration. There are tens of thousands now in the skies who came to Jesus just as they were, in all the filth and dishevelment of the lost estate, and he received everyone of them into his heart of love and arms of power. There are many thousands on earth, there are some thousands now in this Tabernacle, who can testify that they have found Jesus to be a very tender and generous friend. Now, if he has received us, why should he not receive you? Be encouraged to believe that inasmuch as he has received others he has open arms for you also.

26. Let me joyfully remind you that Jesus never has rejected a seeking sinner. There is not to be found in all the kingdoms of the universe a single instance of a sincere seeker after Christ being cast away, and there never shall be, for he has not said to the seed of Jacob, “Seek my face in vain,” but he has said, “Him who comes to me I will in no wise cast out.” Beloved, if there had been a single soul cast away we should have known of it by now. It is almost two thousand years now, and if a solitary penitent had been rejected, we should have heard of it before now, for I will tell you of one who would have spread it abroad, and that is the devil. If he could get a single instance of a soul who had repented and trusted Christ, but found that Christ would have nothing to do with him, it would be an outstanding scandal against the cross which Satan would delight to publish. I know, poor sinners, what the devil will tell you when you are coming to Christ—he will describe Jesus as a harsh master, but just tell him he is a liar from the beginning, and a murderer, and that he is trying to murder your soul by making you swallow his poisonous lies.

27. III. In the third place, we come TO ENFORCE THIS TRUTH; or, as the old Puritans used to say, improve it.

28. The first enforcement I give is this: let those of us who are working for the Master in soul winning, try to be like Christ in this matter, and not be, as some are apt to be, proud, stuck up, distant, or formal. Oh, dear, dear! the lofty ministerial airs that one has seen assumed by men who ought to have been meek and lowly. What a grand set of men some of the preachers of the past age thought themselves to be! I trust those who played the archbishop have nearly all gone to heaven, but a few linger among us who use little grace and much starch. The grand divines never shook hands with anyone, except, indeed, with the deacons, and a little clique of evidently superior people. Among Dissenters it was almost as bad as it is in most church congregations, where you feel that the good man, by his manner, is always saying, “I hope you know who I am, Sir; I am the rector of the parish.” Now, all that kind of stuck upishness is altogether wrong. No man can do good in that way; and no good at all comes from assuming superiority and distance. The best teacher for boys is the man who can make himself a boy; and the best teacher for girls is the woman who can make herself a girl among girls. I often regret that I have so large a congregation; you will say, “Why?” Why, when I had a smaller congregation at Park Street, there were too many even then, but I did get a shake of the hand sometimes; but now there are so many of you that I scarcely know you, good memory as I have, and I seldom have the pleasure of shaking hands with you—I wish I did. If there is anyone in the whole wide world whose good I wish to promote, it is yours; therefore I wish to be at home with you: and if ever I should affect the airs of a great man, and set myself above you all, and separate myself by proud manners from your sympathy, I hope the Lord will humble me and correct me. We may expect souls to be saved when we do as Christ did, namely, get tax collectors and sinners to draw near to us. Now, that is a practical point which, although you have smiled about it, I hope will not be forgotten by you.

29. There is this to be said to you who are unconverted—if Jesus Christ is so approachable, oh! how I wish, how I wish that you would approach him. There are no locks upon his doors, no barred iron gates to pass, no big dogs to keep you back. If Christ is so approachable by all needy ones, then needy one, come, and welcome. Come just now! What is it that keeps you back? You think that you do not feel your need enough, or that you are not fit to come—both of which suspicions are self-righteousness in different forms. Oh that you only knew your need of Jesus, in order to be able even to do so much as feel your need. You are a poor, miserable bankrupt before God, and Christ alone can enrich you. Do not talk of fitness; there is no such thing:—

   All the fitness he requireth,
      Is to feel your need of him:
         This he gives you;
      ’Tis the Spirit’s rising beam.

Come, then. There is such mercy to be had; there is such a hell to be escaped from; there is such a heaven to be opened for you; do not delay, but believe at once. Come, come, come!

      Come, and welcome;
   Come, and welcome, sinner, come!

I stand at mercy’s door tonight, and say to every passerby, in the name of the Master, “My oxen and fatlings are killed; come, come, come to the supper!” Oh that you would come this very night! Some of us are coming to the Lord’s Table to celebrate his love because we have first come to him. I do not ask you who are not saved to come to that table—you ought not to come; you must first come to Jesus, and then you may come to this ordinance. Meanwhile, the best thing you can do is to come to Christ, and let me ask you to remember this, that in proportion as Christ is accessible, so your guilt will be increased if you do not come to him. If it is easy to come to him, what excuse can there be for you if you refuse to accept him? I have tried to tell you what the way of salvation is. If I knew how to use better language, or even simpler language, if that would suit you, I would not care if I might only touch your consciences, break your hearts, and bring you to Christ. But I protest before you that if you will not come to my Master, I can do no more. I shall be clear of your blood at the last, and in the day of judgment your ruin must be upon your own heads. But let it not be so. Jesus invites you to come. Oh you needy ones, let your need impel you to come at once, so that you may find eternal life in him.

30. The last word is—if Jesus is such a Saviour as we have described him, let saints and sinners join to praise him. How marvellous that our dear Lord should be so condescending to us unworthy ones as to come all the way from heaven to earth for us! Oh, matchless love that made him stoop to grief and death! Oh, unspeakable condescension, to come like this to poor sinners’ hearts, bearing mercies in both his hands, and freely giving them to undeserving rebels! For this unspeakable grace let us praise him! You who are coming to his table, draw near with praises in your mouths. Come praising the condescending love in which you have participated, and which has saved you from eternal death. Even you who sit as spectators, I do trust will have you your mind filled with grateful thoughts.

   Jesus sits on Zion’s hill
   He receives poor sinners still.

Blessed be his name, world without end!

[Portion Of Scripture Read Before Sermon—Hebrews 4:14-5:14]