ADVERTISEMENT BY THE EDITOR.

"Come and welcome to Jesus Christ," is a subject peculiarly fitted to thedeep and searching experience of John Bunyan. He knew all the wiles of sin and Satan,in placing stumblingblocks in the way of a sincere penitent; all the human craftemployed in keeping the soul from a simple and entire reliance upon Christ for salvation.This little work soon became most deservedly popular, passing through four largeeditions during the last seven years of the author's life. It is an enlightened displayof the dealings of the Father in giving sinners to Christ; the Son in saving themby his atonement, mediation, and intercession; and the Holy Spirit in sanctifyingand fitting them for glory. Here is no Calvinism, Lutheranism, or Arminianism; noEpiscopacy, Presbytery, or Independency; nothing but Christism and Bibleism. Thegracious invitation is addressed to all who feel their misery, Come unto me, andI will make you happy and blessed. All who feel the leprosy of sin are invited tothis spiritual Physician, and he only can and will heal them. All who suffer underthe slavery of sin and Satan, Christ alone can make you free. Come to him, and youshall be free indeed. The analysis of Bunyan's treatise shows that ALL mankind areborn in sin. ALL sinners are invited to Christ. None will come but such as feel theplague, and see the leprosy of sin. Those who come are drawn in a variety of ways–some terrified with the horrors of hell, others allured by the gracious voice ofthe Saviour, and the prospects of heavenly felicity. ALL who sincerely come, attainthe same end, a sincere and total reliance upon the Saviour as the only refuge fromthe roaring lion.

Every other way to life is guarded by the flaming swords of the cherubim. Christopens his golden arms wider than all our miseries. But he suffers no rival on histhrone, no partnership with Moses or John Baptist. The personification of "shallcome," and of "ignorance," is strikingly illustrative; as is "sin,the winding-sheet of the soul;" "unbelief, the white devil;" the sinnerbeing a counsellor for Satan; and the two ways of taking our own likeness. His appealto persecutors is most forcible. But I must not detain the reader longer from thepleasure and profit he will receive from an attentive perusal of these pages.

HACKNEY, 1850.
GEORGE OFFOR.




COME AND WELCOME TO JESUS CHRIST.

"ALL THAT THE FATHER GIVETH ME SHALL COME TO ME; AND HIM THAT COMETH TO ME IWILL IN NO WISE CAST OUT." – JOHN 6:37.

A little before, in this chapter, you may read that the Lord Jesus walked on thesea to go to Capernaum, having sent his disciples before in a ship, but the windwas contrary; by which means the ship was hindered in her passage. Now, about thefourth watch of the night, Jesus came walking upon the sea, and overtook them; atthe sight of whom they were afraid.

Note, When providences are black and terrible to God's people, the Lord Jesus showshimself to them in wonderful manner; the which sometimes they can as little bear,as they can the things that were before terrible to them. They were afraid of thewind and the water; they were also afraid of their Lord and Saviour, when he appearedto them in that state.

But he said, "Be not afraid, it is I."

Note, That the end of the appearing of the Lord Jesus unto his people, though themanner of his appearing be never so terrible, is to allay their fears and perplexities.

Then they received him into the ship, and immediately the ship was at land whitherit went.

Note, When Christ is absent from his people, they go on but slowly, and with greatdifficulty; but when he joineth himself unto them, oh! how fast they steer theircourse! how soon are they at their journey's end! [1]

The people now among whom he last preached, when they saw that both Jesus was goneand his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.And when they had found him, they wonderingly asked him, "Rabbi, when camestthou hither?" but the Lord Jesus, slighting their compliment, answered, "Verily,verily, ye seek me, not because ye saw the miracles, but because ye did eat of theloaves, and were filled."

Note, A people may follow Christ far for base ends, as these went after him beyondsea for loaves. A man's belly will carry him a great way in religion; yea, a man'sbelly will make him venture far for Christ.

Note again, They are not feigning compliments, but gracious intentions, that crownthe work in the eye of Christ; or thus, it is not the toil and business of professors,[2] but their love to him, that makes him approve of them.

Note again, When men shall look for friendly entertainment at Christ's hand, if theirhearts be rotten, even then will they meet with a check and rebuke. "Ye seekme, not because ye saw the miracles, but because ye did eat of the loaves, and werefilled."

Yet observe again, He doth not refuse to give, even to these, good counsel: he bidsthem labour for the meat that endureth to eternal life. Oh! how willingly would JesusChrist have even those professors that come to him with pretences only, come to himsincerely, that they may be saved.

The text, you will find, is, after much more discourse with and about this people,and it is uttered by the Lord Jesus as the conclusion of the whole, and intimateththat, since they were professors in pretence only, and therefore such as his soulcould not delight in, as such, that he would content himself with a remnant thathis Father had bestowed upon him. As who should say, I am not like to be honouredin your salvation; but the Father hath bestowed upon me a people, and they shallcome to me in truth, and in them will I be satisfied. The text, therefore, may becalled Christ's repose; in the fulfilling whereof he resteth himself content, aftermuch labour and many sermons spent, as it were, in vain. As he saith by the prophet,"I have laboured in vain, I have spent my strength for nought, and in vain"(Isa 49:4).

But as there he saith, "My judgment is with the LORD, and my work with my God;"so in the text he saith, "All that the Father giveth me shall come to me; andhim that cometh to me I will in no wise cast out." By these words, therefore,the Lord Jesus comforteth himself under the consideration of the dissimulation ofsome of his followers. He also thus betook himself to rest under the considerationof the little effect that his ministry had in Capernaum, Chorazin, and Bethsaida:"I thank thee, O Father," said he, "Lord of heaven and earth, becausethou has hid these things from the wise and prudent, and hast revealed them untobabes; even so, Father, for so it seemed good in thy sight" (Matt 11:25; Luke10:21).

The text, in the general, standeth of TWO PARTS, and hath special respect to theFather and the Son; as also to their joint management of the salvation of the people:"All that the Father giveth me shall come to me; and him that cometh to me Iwill in no wise cast out." The first part of the text, as is evident, respecteththe Father and his gift; the other part the Son and his reception of that gift.

FIRST, For the gift of the Father there is this to be considered, to wit, the giftitself; and that is the gift of certain persons to the Son. The Father giveth, andthat gift shall come: "And him that cometh." The gift, then, is of persons;the Father giveth persons to Jesus Christ.

SECOND, Next you have the Son's reception of this gift, and that showeth itself inthese particulars: –1. In his hearty acknowledgement of it to be a gift: "TheFather giveth me." 2. In his taking notice, after a solemn manner, of all andevery part of the gift: "All that the Father giveth me." 3. In his resolutionto bring them to himself: "All that the Father giveth me shall come to me."4. And in his determining that not anything shall make him dislike them in theircoming: "And him that cometh to me I will in no wise cast out."

These things might be spoken to at large, as they are in this method presented toview: but I shall choose to speak to the words, FIRST, BY WAY OF EXPLICATION. SECOND,BY WAY OF OBSERVATION.


[FIRST, THE TEXT TREATED BY WAY OF EXPLICATION.]

[THE EXTENT OF THE GIFT.]

"All that the Father giveth me." This word all, is often used in Scripture,and is to be taken more largely, or more strictly, even as the truth or argument,for the sake of which it is made use of, will bear. Wherefore, that we may the betterunderstand the mind of Christ in the use of it here, we must consider, that it islimited and restrained only to those that shall be saved, to wit, to those that shallcome to Christ; even to those whom he will "in no wise cast out." Thus,also, the words all Israel, is sometimes to be taken, although sometimes it is takenfor the whole family of Jacob. "And so all Israel shall be saved" (Rom11:26). By all Israel here, he intendeth not all of Israel, in the largest sense;"for they are not all Israel which are of Israel;" "neither becausethey are of the seed of Abraham, are they all children; but, In Isaac shall thy seedbe called. That is, they which are the children of the flesh, these are not the childrenof God; but the children of the promise are counted for the seed" (Rom 9:6-8).

This word ALL, therefore, must be limited and enlarged, as the truth and argument,for the sake of which it is used, will bear; else we shall abuse Scripture, and readers,and ourselves, and all. "And I, if I be lifted up from the earth," saidChrist, "will draw ALL men unto me" (John 12:32). Can any man imagine,that by ALL, in this place, he should mean all and every individual man in the world,and not rather that all that is consonant to the scope of the place? And if, by being"lifted up from the earth," he means, as he should seem, his being takenup into heaven; and if, by "drawing ALL men after him," he meant a drawingthem unto that place of glory; then must he mean by ALL men, those, and only those,that shall in truth be eternally saved from the wrath to come. "For God hathconcluded them all in unbelief, that he might have mercy upon all" (Rom 11:32).Here again you have all and all, two alls; but yet a greater disparity between theall made mention of in the first place, and that all made mention of the second.Those intended in this text are the Jews, even all of them, by the first all thatyou find in the words. The second all doth also intend the same people; but yet onlyso many of them as God will have mercy upon. "He hath concluded them all inunbelief, that he might have mercy upon all." The all also in the text, is likewiseto be limited and restrained to the saved, and to them only. But again; –

The word "giveth," or "hath given," must be restrained, afterthe same manner, to the same limited number. "All that the Father giveth me."Not all that are given, if you take the gift of the Father to the Son in the largestsense; for in that sense there are many given to him that shall never come unto him;yea, many are given unto him that he will "cast out." I shall, therefore,first show you the truth of this; and then in what sense the gift in the text mustbe taken.

First, [ALL cannot be intended in its largest sense.] That ALL that are given toChrist, if you take the gift of the Father to him in the largest sense, cannot beintended in the text, is evident –

1. Because, then, all the men, yea, all the things in the world, must be saved. "Allthings," saith he, "are delivered unto me of my Father" (Matt 11:27).This, I think, no rational man in the world will conclude. Therefore, the gift intendedin the text must be restrained to some, to a gift that is given by way of specialityby the Father to the Son.

2. It must not be taken for ALL, that in any sense are given by the Father to him,because the Father hath given some, yea, many to him, to be dashed in pieces by him."Ask of me," said the Father to him, "and I shall give thee the heathenfor thine inheritance, and the uttermost parts of the earth for thy possession."But what must be done with them? must he save them all? No. "Thou shalt breakthem with a rod of iron; thou shalt dash them in pieces like a potter's vessel"(Psa 2). This method he useth not with them that he saveth by his grace, but withthose that himself and saints shall rule over in justice and severity (Rev 2:26,27).Yet, as you see, "they are given to him." Therefore, the gift intendedin the text must be restrained to some, to a gift that is given by way of specialityby the Father to the Son.

In Psalm 18 he saith plainly, that some are given to him that he might destroy them."Thou hast given me the necks of mine enemies; that I might destroy them thathate me" (verse 40). These, therefore, cannot be of the number of those thatare said to be given in the text; for those, even ALL of them, shall come to him,"and he will in no wise cast them out."

3. Some are given to Christ, that he by them might bring about some of his high anddeep designs in the world. Thus Judas was given to Christ, to wit, that by him, evenas was determined before, he might bring about his death, and so the salvation ofhis elect by his blood. Yea, and Judas must so manage this business, as that he mustlose himself for ever in bringing it to pass. Therefore the Lord Jesus, even in hislosing of Judas, applies himself to the judgment of his Father, if he had not inthat thing done that which was right, even in suffering of Judas so to bring abouthis Master's death, as that he might, by so doing, bring about his own eternal damnationalso.

"Those," said he, "that thou gavest me, I have kept, and none of themis lost, but the son of perdition; that the Scripture might be fulfilled" (John17:12). Let us, then, grant that Judas was given to Christ, but not as others aregiven to him, not as those made mention of in the text; for then he should have failedto have been so received by Christ, and kept to eternal life. Indeed, he was givento Christ; but he was given to him to lose him, in the way that I have mentionedbefore; he was given to Christ, that he by him might bring about his own death, aswas before determined; and that in the overthrow of him that did it. Yea, he mustbring about his own death, as was before determined, and that in the overthrow ofhim that did it. Yea, he must bring about his dying for us in the loss of the instrumentthat betrayed him, that he might even fulfil the Scripture in his destruction, aswell as in the salvation of the rest. "And none of them is lost, but the sonof perdition; that the Scripture might be fulfilled."

[Second, Those intended as the gift.] –The gift, therefore, in the text, must notbe taken in the largest sense, but even as the words will bear, to wit, for sucha gift as he accepteth, and promiseth to be an effectual means of eternal salvationto. "All that the Father giveth me shall come to me; and him that cometh tome I will in no wise cast out." Mark! they shall come that are in special givento me; and they shall by no means be rejected. For this is the substance of the text.

Those, therefore, intended as the gift in the text, are those that are given by covenantto the Son; those that in other places are called "the elect," "thechosen," "the sheep," and "the children of the promise,"&c. These be they that the Father hath given to Christ to keep them; those thatChrist hath promised eternal life unto; those to whom he hath given his word, andthat he will have with him in his kingdom to behold his glory.

"This is the Father's will which hath sent me, that of all which he hath givenme I should lose nothing, but should raise it up again at the last day" (John6:39). "And I give unto them eternal life; and they shall never perish, neithershall any man pluck them out of my hand. My Father which gave them me, is greaterthan all; and no man is able to pluck them out of my Father's hand" (John 10:28)."As thou hast given him power over all flesh, that he should give eternal lifeto as many as thou hast given him. Thine they were, and thou gavest them me, andthey have kept thy word; I pray for them: I pray not for the world, but for themwhich thou hast given me; for they are thine. And all mine are thine, and thine aremine; and I am glorified in them." "Keep through thine own name those whomthou hast given me, that they may be one, as we are." "Father, I will thatthey also, whom thou hast given me, be with me where I am; that they may behold myglory, which thou hast given me: for thou lovedst me before the foundation of theworld" (John 17:1,6,9,10,24).

All these sentences are of the same import with the text; and the alls and manies,those, they, &c., in these several sayings of Christ, are the same with all thegiven in the text. "All that the Father giveth."

So that, as I said before, the word ALL, as also other words, must not be taken insuch sort as our foolish fancies or groundless opinions will prompt us to, but doadmit of an enlargement or a restriction, according to the true meaning and intentof the text. We must therefore diligently consult the meaning of the text, by comparingit with other the sayings of God; so shall we be better able to find out the mindof the Lord, in the word which he has given us to know it by.

[THE PERSON GIVING, THE FATHER.]

"All that the Father giveth." By this word "Father," Christ describeththe person giving; by which we may learn several useful things.

First, That the Lord God, and Father of our Lord Jesus Christ, is concerned withthe Son in the salvation of his people. True, his acts, as to our salvation, arediverse from those of the Son; he was not capable of doing that, or those thingsfor us, as did the Son; he died not, he spilt not blood for our redemption, as theSon; but yet he hath a hand, a great hand, in our salvation too. As Christ saith,"The Father himself loveth you," and his love is manifest in choosing ofus, in giving of us to his Son; yea, and in giving his Son also to be a ransom forus. Hence he is called, "The Father of mercies, and the God of all comfort."For here even the Father hath himself found out, and made way for his grace to cometo us through the sides and the heart-blood of his well-beloved Son (Col 1:12-14).The Father, therefore, is to be remembered and adored, as one having a chief handin the salvation of sinners. We ought to give "thanks unto the Father, whichhath made us meet to be partakers of the inheritance of the saints in light"(Col 1:12). For "the Father sent the Son to be the Saviour of the world"(John 4:14). As also we see in the text, the "Father giveth" the sinnerto Christ to save him.

Second, Christ Jesus the Lord, by this word "Father," would familiarizethis giver to us. Naturally the name of God is dreadful to us, especially when heis discovered to us by those names that declare his justice, holiness, power, andglory; but now this word "Father" is a familiar word, it frighteth notthe sinner, but rather inclineth his heart to love, and be pleased with the remembranceof him. Hence Christ also, when he would have us to pray with godly boldness, putsthis word "Father" into our mouths; saying, "When ye pray, say, OurFather which art in heaven;" concluding thereby, that by the familiarity thatby such a word is intimated, the children of God may take more boldness to pray for,and ask great things. I myself have often found, that when I can say but this wordFather, it doth me more good than when I call him by any other Scripture name. Itis worth your noting, that to call God by his relative title was rare among the saintsin Old Testament times. Seldom do you find him called by this name; no, sometimesnot in three or four books: but now in New Testament times, he is called by no nameso often as this, both by the Lord Jesus himself, and by the apostles afterwards.Indeed, the Lord Jesus was he that first made this name common among the saints,and that taught them, both in their discourses, their prayers, and in their writings,so much to use it; it being more pleasing to, and discovering more plainly our interestin, God, than any other expression; for by this one name we are made to understandthat all our mercies are the offspring of God, and that we also that are called arehis children by adoption.

[Import of the word GIVETH.] –"All that the Father giveth."

This word "giveth" is out of Christ's ordinary dialect, and seemeth tointimate, at the first sound, as if the Father's gift to the Son was not an act thatis past, but one that is present and continuing; when, indeed, this gift was bestowedupon Christ when the covenant, the eternal covenant, was made between them beforeall worlds. Wherefore, in those other places, when this gift is mentioned, it isstill spoken of, as of an act that is past; as, "All that he hath give me; toas many as thou hast given me; thou gavest them me; and those which thou hast givenme." Therefore, of necessity, this must be the first and chief sense of thetext; I mean of this word "giveth," otherwise the doctrine of election,and of the eternal covenant which was made between the Father and the Son, in whichcovenant this gift of the Father is most certainly comprised, will be shaken, orat leastwise questionable, by erroneous and wicked men: for they may say, That theFather gave not all those to Christ that shall be saved, before the world was made;for that this act of giving is an act of continuation. [3] But again, this word "giveth"is not to be rejected, for it hath its proper use, and may signify to us –

1. That though the act of giving among men doth admit of the time past, or the timeto come, and is to be spoken of with reference to such time; yet with God it is notso. Things past, or things to come, are always present with God, and with his SonJesus Christ: He "calleth those things which be not," that is, to us, "asthough they were" (Rom 4:17). And again, "Known unto God are all his worksfrom the beginning of the world." All things to God are present, and so thegift of the Father to the Son, although to us, as is manifest by the word, it isan act that is past (Acts 15:16).

2. Christ may express himself thus, to show, that the Father hath not only givenhim this portion in the lump, before the world was, but that those that he had sogiven, he will give him again; that is, will bring them to him at the time of theirconversion; for the Father bringeth them to Christ (John 6:44). As it is said, "Sheshall be brought unto the king in raiment of needle-work;" that is, in the righteousnessof Christ; for it is God that imputeth that to those that are saved (Psa 45:14; 1Cor 1). A man giveth his daughter to such a man, first in order to marriage, andthis respects the time past, and he giveth her again at the day appointed in marriage.And in this last sense, perhaps, the text may have a meaning; that is, that all thatthe Father hath, before the world was, given to Jesus Christ, he giveth them againto him in the day of their espousals.

Things that are given among men, are ofttimes best at first; to wit, when they arenew; and the reason is, because all earthly things wax old; but with Christ it isnot so. This gift of the Father is not old and deformed, and unpleasant in his eyes;and therefore to him it is always new. When the Lord spake of giving the land ofCanaan to the Israelites, he saith not, that he had given, or would give it to them,but thus: "The Lord thy God giveth thee - this good land" (Deut 9:6). Notbut that he had given it to them, while they were in the loins of their fathers,hundreds of years before. Yet he saith now he giveth it to them; as if they werenow also in the very act of taking possession, when as yet they were on the otherside Jordan. What then should be the meaning? Why, I take it to be this. That theland should be to them always as new; as new as if they were taking possession thereofbut now. And so is the gift of the Father, mentioned in the text, to the Son; itis always new, as if it were always new.

"All that the Father giveth me." In these words you find mention made oftwo persons, the Father and the Son; the Father giving, and the Son receiving oraccepting of this gift. This, then, in the first place, clearly demonstrateth, thatthe Father and the Son, though they, with the Holy Ghost, are one and the same eternalGod; yet, as to their personality, are distinct. The Father is one, the Son is one,the Holy Spirit is one. But because there is in this text mention made but of twoof the three, therefore a word about these two. The giver and receiver cannot bethe same person in a proper sense, in the same act of giving and receiving. He thatgiveth, giveth not to himself, but to another; the Father giveth not to the Father,to wit, to himself, but to the Son: the Son receiveth not of the Son, to wit, ofhimself, but of the Father: so when the Father giveth commandment, he giveth it notto himself, but to another; as Christ saith, "He gave me a commandment"(John 12:49). So again, "I am one that bear witness of myself, and the Fatherthat sent me beareth witness of me" (John 8:18).

Further, here is something implied that is not expressed, to wit, that the Fatherhath not given all men to Christ; that is, in that sense as it is intended in thistext, though in a larger, as was said before, he hath given him every one of them;for then all should be saved: he hath, therefore, disposed of some another way. Hegives some up to idolatry; he gives some up to uncleanness, to vile affections, andto a reprobate mind. Now these he disposeth of in his anger, for their destruction,that they may reap the fruit of their doings, and be filled with the reward of theirown ways (Acts 7:42; Rom 1:24,26,28). But neither hath he thus disposed of all men;he hath even of mercy reserved some from these judgments, and those are they thathe will pardon, as he saith, "For I will pardon them whom I reserve" (Jer50:20). Now these he hath given to Jesus Christ, by will, as a legacy and portion.Hence the Lord Jesus says, "This is the Father's will which hath sent me, thatof all which he hath given me I should lose nothing, but should raise it up againat the last day" (John 6:39).

[THE FATHER'S INTENT IN GIVING.]

The Father, therefore, in giving of them to him to save them, must needs declareunto us these following things: –

First, That he is able to answer this design of God, to wit, to save them to theuttermost sin, the uttermost temptation, &c. (Heb 7:25). Hence he is said tolay "help upon one that is mighty," "mighty to save" (Psa 89:19;Isa 63:1) and hence it is again, that God did even of old promise to send his people"a Saviour, a great one" (Isa 19:20). To save is a great work, and callsfor almightiness in the undertaker: hence he is called the "Mighty God, thewonderful Counsellor," &c. Sin is strong, Satan is also strong, death andthe grave are strong, and so is the curse of the law; therefore it follows, thatthis Jesus must needs be, by God the Father, accounted almighty, in that he hathgiven his elect to him to save them, and deliver them from these, and that in despiteof all their force and power.

And he gave us testimony of this his might, when he was employed in that part ofour deliverance that called for a declaration of it. He abolished death; he destroyedhim that had the power of death; he was the destruction of the grave; he hath finishedsin, and made an end of it, as to its damning effects upon the persons that the Fatherhath given him; he hath vanquished the curse of the law, nailed it to his cross,triumphed over them upon his cross, and made a show of these things openly (2 Tim1:10; Heb 2:14,15; Hosea 13:14; Dan 9:24; Gal 3:13; Col 2:14,15). Yea, and even now,as a sign of his triumph and conquest, he is alive from the dead, and hath the keysof hell and death in his own keeping (Rev 1:18).

Second, The Father's giving of them to him to save them, declares unto us that heis and will be faithful in his office of Mediator, and that therefore they shallbe secured from the fruit and wages of their sins, which is eternal damnation, byhis faithful execution of it. And, indeed, it is said, even by the Holy Ghost himself,That he "was faithful to him that appointed him," that is, to this workof saving those that the Father hath given him for that purpose; as "Moses wasfaithful in all his house." Yea, and more faithful too, for Moses was faithfulin God's house but as a servant; "but Christ as a Son over his own house"(Heb 3). And therefore this man is counted worthy of more glory than Moses, evenupon this account, because more faithful than he, as well as because of the dignityof his person. Therefore in him, and in his truth and faithfulness, God resteth wellpleased, and hath put all the government of this people upon his shoulders. Knowingthat nothing shall be wanting in him, that may any way perfect this design. And ofthis he, to wit, the Son, hath already given a proof. For when the time was come,that his blood was, by Divine justice, required for their redemption, washing, andcleansing, he as freely poured it out of his heart, as if it had been water out ofa vessel; not sticking to part with his own life, that the life which was laid upfor his people in heaven might not fail to be bestowed upon them. And upon this account,as well as upon any other, it is that God calleth him "my righteous servant"(Isa 53:11). For his righteousness could never have been complete, if he had notbeen to the uttermost faithful to the work he undertook; it is also, because he isfaithful and true, that in righteousness he doth judge and make work for his people'sdeliverance. He will faithfully perform this trust reposed in him. The Father knowsthis, and hath therefore given his elect unto him.

Third, The Father's giving of them to him, to save them, declares that he is, andwill be gentle, and patient towards them, under all their provocations and miscarriages.It is not to be imagined, the trials and provocations that the Son of God hath allalong had with these people that have been given to him that saves them: indeed heis said to be "a tried stone;" for he has been tried, not only by the devil,guilt of sin, death, and the curse of the law, but also by his people's ignorance,unruliness, falls into sin, and declining to errors in life and doctrine. Were webut capable of seeing how this Lord Jesus has been tried even by his people, eversince there was one of them in the world, we should be amazed at his patience andgentle carriages to them. It is said, indeed, "The Lord is very pitiful, slowto anger, and of great mercy." And, indeed, if he had not been so, he couldnever have endured their manners as he has done from Adam hitherto. Therefore ishis pity and bowels towards his church preferred above the pity and bowels of a mothertowards her child. "Can a woman forget her sucking child, that she should nothave compassion on the son of her womb? Yea, they may forget, yet will I not forgetthee," saith the Lord (Isa 49:15).

God did once give Moses, as Christ's servant, an handful of his people, to carrythem in his bosom, but no further than from Egypt to Canaan; and this Moses, as issaid of him by the Holy Ghost, was the meekest man that was then to be found in theearth; yea, and he loved the people at a very great rate; yet neither would his meeknessnor love hold out in this work; he failed and grew passionate, even to the provokinghis God to anger under this work. "And Moses said unto the Lord, Wherefore hastthou afflicted thy servant?" But what was the affliction? Why, the Lord hadsaid unto him, "Carry this people in thy bosom as a nursing father beareth thesuckling child, unto the land which thou swarest unto their fathers." And howthen? Not I, says Moses, "I am not able to bear all this people alone, becauseit is too heavy for me. If thou deal thus with me, kill me, I pray thee, out of hand,and let me not see my wretchedness" (Num 11:11-15).

God gave them to Moses, that he might carry them in his bosom, that he might showgentleness and patience towards them, under all the provocations wherewith they wouldprovoke him from that time till he had brought them to their land; but he failedin the work; he could not exercise it, because he had not that sufficiency of patiencetowards them. But now it is said of the person speaking in the text, "That heshall gather the lambs with his arm, and carry them in his bosom, and shall gentlylead those that are with young" (Isa 40:11). Intimating, that this was one ofthe qualifications that God looked for, and knew was in him, when he gave his electto him to save them.

Fourth, The Father giving of him to save them, declares that he hath a sufficiencyof wisdom to wage with all those difficulties that would attend him in his bringingof his sons and daughters unto glory. He made him to us to be wisdom; yea, he iscalled wisdom itself (1 Cor 1:30). And God saith, moreover, That "he shall dealprudently" (Isa 52:13). And, indeed, he that shall take upon him to be the Saviourof the people, had need be wise, because their adversaries are subtle above any.Here they are to encounter with the serpent, who for his subtilty outwitted our fatherand mother, when their wisdom was at highest (Gen 3). But if we talk of wisdom, ourJesus is wise, wiser than Solomon, wiser than all men, wiser than all angels; heis even the wisdom of God. "Christ is the wisdom of God" (1 Cor 1:24).And hence it is that he turneth sin, temptations, persecutions, falls, and all things,for good unto his people (Rom 8:28).

Now these things thus concluded on do show us also the great and wonderful love ofthe Father, in that he should choose out one every way so well prepared for the workof man's salvation.


Herein, indeed, perceive we the love of God. Huram gathered, that God loved Israelbecause he had given them such a king as Solomon (2 Chron 2:11). But how much moremay we behold the love that God hath bestowed upon us, in that he hath given us tohis Son, and also given his Son for us?

[THE SON'S RECEPTION OF THE GIFT.]

"All that the Father giveth me SHALL COME." In these last words there isclosely inserted an answer unto the Father's end in giving of his elect to JesusChrist. The Father's end was, that they might come to him, and be saved by him; andthat, says the Son, shall be done; neither sin nor Satan, neither flesh nor world,neither wisdom nor folly, shall hinder their coming to me. "They shall cometo me; and him that cometh to me I will in no wise cast out."

Here, therefore, the Lord Jesus positively determineth to put forth such a sufficiencyof all grace as shall effectually perform this promise. "They shall come;"that is, he will cause them to come, by infusing of an effectual blessing into allthe means that shall be used to that end. As was said to the evil spirit that wassent to persuade Ahab to go and fall at Ramoth-Gilead; Go: "Thou shalt persuadehim, and prevail also: go forth, and do so" (1 Kings 22:22). So will Jesus Christsay to the means that shall be used for the bringing of those to him that the Fatherhath given him. I say, he will bless it effectually to this very end; it shall persuadethem, and shall prevail also; else, as I said, the Father's end would be frustrate;for the Father's will is, that "of all which he hath given him, he should losenothing, but should raise it up at the last day," (John 6:39); in order nextunto himself, Christ the first- fruits, afterwards those that are his at his coming(1 Cor 15). But this cannot be done if there should fail to be a work of grace effectuallywrought, though but in any one of them. But this shall not fail to be wrought inthem, even in all the Father hath given him to save. "All that the Father hathgiven me shall come unto me," &c.

But to speak more distinctly to the words, THEY "SHALL COME," two thingsI would show you from these words –FIRST, What it is to come to Christ. SECOND, Whatforce there is in this promise, to make them come to him.

[WHAT IT IS TO COME TO CHRIST.]

FIRST, I would show you WHAT IT IS TO COME TO CHRIST. This word come must be understoodspiritually, not carnally; for many came to him carnally, or bodily, that had nosaving advantage by him. Multitudes did thus come unto him in the days of his flesh;yea, innumerable companies. There is also at this day a formal customary coming tohis ordinances and ways of worship, which availeth not anything; but with them Ishall not now meddle, for they are not intended in the text. The coming, then, intendedin the text is to be understood of the coming of the mind to him, even the movingof the heart towards him. I say the moving of the heart towards him, from a soundsense of the absolute want that a man hath of him for his justification and salvation.

This description of coming to Christ divideth itself into two heads: First, Thatcoming to Christ is a moving of the mind towards him. Second, That it is a movingof the mind towards him, from a sound sense of the absolute want that a man hathof him for his justification and salvation.

[First.] To speak to the first, that it is a moving of the mind towards him. Thisis evident; because coming hither or thither, if it be voluntary, is by an act ofthe mind or will; so coming to Christ is through the inclining of the will. "Thypeople shall be willing" (Psa 110:3). This willingness of heart is it whichsets the mind a-moving after or towards him. The church expresseth this moving ofher mind towards Christ by the moving of her bowels. "My beloved put in hishand by the hole of the door, and my bowels were moved for him" (Can 5:4). "Mybowels;" the passions of my mind and affections; which passions of the affectionsare expressed by the yearning and sounding of the bowels, the yearning or passionateworking of them, the sounding of them, or their making a noise for him (Gen 43:30;1 Kings 3:26; Isa 16:11).

This, then, is the coming to Christ, even a moving towards him with the mind. [4]"And it shall come to pass, that every thing that liveth, which moveth, whithersoeverthe rivers shall come, shall live" (Eze 47:9). The water in this text is thegrace of God in the doctrine of it. The living things are the children of men, towhom the grace of God, by the gospel, is preached. Now, saith he, every living thingwhich moveth, whithersoever the water shall come, shall live. And see how this wordmoveth is expounded by Christ himself, in the book of the Revelations: "TheSpirit and the bride say, Come. And let him that heareth say, Come. And let him thatis athirst, come. And whosoever will," that is, willing, "let him takethe water of life freely" (Rev 22:17).

So that to move in thy mind and will after Christ, is to be coming to him. Thereare many poor souls that are coming to Christ, that yet cannot tell how to believeit, because they think that coming to him is some strange and wonderful thing; and,indeed, so it is. But I mean, they overlook the inclination of their will, the movingof their mind, and the sounding of their bowels after him; and count these none ofthis strange and wonderful thing; when, indeed, it is a work of greatest wonder inthis world, to see a man who was sometimes dead in sin possessed of the devil, anenemy to Christ and to all things spiritually good; I say, to see this man movingwith his mind after the Lord Jesus Christ, is one of the highest wonders in the world.

Second, It is a moving of the mind towards him, from a sound sense of the absolutewant that a man hath of him for his justification and salvation. Indeed, withoutthis sense of a lost condition without him, there will be no moving of the mind towardshim. A moving of their mouth there may be; "With their mouth they show muchlove" (Eze 33:31). Such a people as this will come as the true people cometh;that is, in show and outward appearance. And they will sit before God's ministers,as his people sit before them; and they will hear his words too, but they will notdo them; that is, will not come inwardly with their minds. "For with their mouththey shew much love, but their heart," or mind, "goeth after their covetousness."Now, all this is because they want an effectual sense of the misery of their stateby nature; for not till they have that will they, in their mind, move after him.Therefore, thus it is said concerning the true comers, At "that day the greattrumpet shall be blown, and they shall come which were ready to perish in the landof Assyria, and the outcasts in the land of Egypt, and shall worship the Lord inthe holy mount at Jerusalem" (Isa 27:13). They are then, as you see, the outcasts,and those that are ready to perish, that, indeed, have their minds effectually movedto come to Jesus Christ. This sense of things was that which made the three thousandcome, that made Saul come, that made the jailer come, and that, indeed, makes allothers come, that come effectually (Acts 2:8,18).

Of the true coming to Christ, the four lepers were a famous semblance, of whom youread, (2 Kings 7:3), &c. The famine in those days was sore in the land, therewas no bread for the people; and as for that sustenance that was, which was asses'flesh and doves' dung, that was only in Samaria, and of these the lepers had no share,for they were thrust without the city. Well, now they sat in the gate of the city,and hunger was, as I may say, making his last meal of them; and being, therefore,half dead already, what do they think of doing? Why, first they display the dismalcolours of death before each other's faces, and then resolve what to do, saying,"If we say we will enter into the city, then famine is in the city, and we shalldie there: if we sit still here, we die also. Now, therefore, come, let us fall untothe host of the Syrians: if they save us alive, we shall live; if they kill us, weshall but die." Here, now, was necessity at work, and this necessity drove themto go thither for life, whither else they would never have gone for it. Thus it iswith them that in truth come to Jesus Christ. Death is before them, they see it andfeel it; he is feeding upon them, and will eat them quite up, if they come not toJesus Christ; and therefore they come, even of necessity, being forced thereto bythat sense they have of their being utterly and everlastingly undone, if they findnot safety in him. These are they that will come. Indeed, these are they that areinvited to come. "Come unto me, all ye that labour and are heavy laden, andI will give you rest" (Matt 11:28).

Take two or three things to make this more plain; to wit, That coming to Christ flowethfrom a sound sense of the absolute need that a man hath of him, as afore.

1. "They shall come with weeping, and with supplications will I lead them; Iwill cause them to walk by the rivers of waters in a straight way wherein they shallnot stumble" (Jer 31:9). Mind it; they come with weeping and supplication; theycome with prayers and tears. Now prayers and tears are the effects of a right senseof the need of mercy. Thus a senseless sinner cannot come, he cannot pray, he cannotcry, he cannot come sensible of what he sees not, nor feels. "In those days,and in that time - the children of Israel shall come; they and the children of Judahtogether, going and weeping: they shall go and seek the Lord their God. They shallask the way to Zion with their faces thitherward, saying, Come and let us join ourselvesto the Lord in a perpetual covenant that shall not be forgotten" (Jer 1:4,5).

2. This coming to Christ, it is called a running to him, as flying to him; a flyingto him from wrath to come. By all which terms is set forth the sense of the man thatcomes; to wit, That he is affected with the sense of his sin, and the death due thereto;that he is sensible that the avenger of blood pursues him, and that, therefore, heis thus off, if he makes not speed to the Son of God for life (Matt 3:7; Psa 143:9).Flying is the last work of a man in danger; all that are in danger do not fly; no,not all that see themselves in danger; flying is the last work of a man in danger;all that hear of danger will not fly. Men will consider if there be no other wayof escape before they fly. Therefore, as I said, flying is the last thing. When allrefuge fails, and a man is made to see that there is nothing left him but sin, death,and damnation, unless he flies to Christ for life; then he flies, and not till then.

3. That the true coming is from a sense of an absolute need of Jesus Christ to save,&c., is evident by the outcry that is made by them to come, even as they arecoming to him, "Lord, save me," or I perish; "Men and brethren, whatshall we do?" "Sirs, what must I do to be saved?" and the like (Matt14:30; Acts 2:37; 16:30). This language doth sufficiently discover that the truly-comingsouls are souls sensible of their need of salvation by Jesus Christ; and, moreover,that there is nothing else that can help them but Christ.

4. It is yet further evident by these few things that follow: It is said that suchare "pricked in their heart," that is, with the sentence of death by thelaw; and the least prick in the heart kills a man (Acts 2:37). Such are said, asI said before, to weep, to tremble, and to be astonished in themselves at the evidentand unavoidable danger that attends them, unless they fly to Jesus Christ (Acts 9:16).

5. Coming to Christ is attended with an honest and sincere forsaking of all for him."If any man come to me, and hate not his father and mother, and wife, and children,and brethren, and sisters, yea, and his own life also, he cannot be my disciple.And whosoever doth not bear his cross, and come after me, cannot be my disciple"(Luke 14:26,27).

By these and the like expressions elsewhere, Christ describeth the true comer, orthe man that indeed is coming to him; he is one that casteth all behind his back;he leaveth all, he forsaketh all, he hateth all things that would stand in his wayto hinder his coming to Jesus Christ. There are a great many pretended comers toJesus Christ in the world; and they are much like to the man you read of in Matthew21:30, that said to his father's bidding, "I go, Sir, and went not." Isay, there are a great many such comers to Jesus Christ; they say, when Christ callsby his gospel, I come, Sir; but still they abide by their pleasures and carnal delights.They come not at all, only they give him a courtly compliment; but he takes noticeof it, and will not let it pass for any more than a lie. He said, "I go, Sir,and went not;" he dissembled and lied. Take heed of this, you that flatter yourselveswith your own deceivings. Words will not do with Jesus Christ. Coming is coming,and nothing else will go for coming with him.

[Objections that usually lie in the way of coming to Christ.]

Before I speak to the other head, I shall answer some objections that usually liein the way of those that in truth are coming to Jesus Christ.

Objection 1. Though I cannot deny but my mind runs after Christ, and that too asbeing moved thereto from a sight and consideration of my lost condition, for I seewithout him I perish; yet I fear my ends are not right in coming to him.

Quest. Why, what is thine end in coming to Christ?

Answ. My end is, that I might have life, and be saved by Jesus Christ.

This is the objection; well, let me tell thee, that to come to Christ for life, andto be saved, although at present thou hast no other end, is a lawful and good comingto Jesus Christ. This is evident, because Christ propoundeth life as the only argumentto prevail with sinners to come to him, and so also blameth them because they comenot to him for life. "And ye will not come to me, that ye might have life"(John 5:40). Besides, there are many other scriptures whereby he allureth sinnersto come to him, in which he propoundeth nothing to them but their safety. As, "whosoeverbelieveth in him should not perish;" he that believeth is "passed fromdeath unto life." "He that believeth - shall be saved." "He thatbelieveth on him is not condemned." And believing and coming are all one. Sothat you see, to come to Christ for life, is a lawful coming and good. In that hebelieveth, that he alone hath made atonement for sin (Rom 2). And let me add overand above, that for a man to come to Christ for life, though he comes to him fornothing else but life, it is to give much honour to him.

1. He honoureth the word of Christ, and consenteth to the truth of it; and that inthese two general heads. (1.) He consenteth to the truth of all those sayings thattestify that sin is most abominable in itself, dishonourable to God, and damnableto the soul of man; for thus saith the man that cometh to Jesus Christ (Jer 44:4;Rom 2:23; 6:23; 2 Thess 2:12). (2.) In that he believeth, as the word hath said,that there is in the world's best things, righteousness and all, nothing but deathand damnation; for so also says the man that comes to Jesus Christ for life (Rom7:24,25; 8:2,3; 2 Cor 3:6-8).

2. He honoureth Christ's person, in that he believeth that there is life in him,and that he is able to save him from death, hell, the devil, and damnation; for unlessa man believes this, he will not come to Christ for life (Heb 7:24,25).

3. He honoureth him, in that he believeth that he is authorized of the Father togive life to those that come to him for it (John 5:11,12; 17:1-3).

4. He honoureth the priesthood of Jesus Christ. (1.) In that he believeth that Christhath more power to save from sin by the sacrifice that he hath offered for it, thanhath all law, devils, death, or sin to condemn. He that believes not this, will notcome to Jesus Christ for life (Acts 13:38; Heb 2:14,15; Rev 1:17,18). (2.) In thathe believeth that Christ, according to his office, will be most faithful and mercifulin the discharge of his office. This must be included in the faith of him that comesfor life to Jesus Christ (1 John 2:1-3; Heb 2:17,18).

5. Further, He that cometh to Jesus Christ for life, taketh part with him againstsin, and against the ragged and imperfect righteousness of the world; yea, and againstfalse Christs, and damnable errors, that set themselves against the worthiness ofhis merits and sufficiency. This is evident, for that such a soul singleth Christout from them all, as the only one that can save.

6. Therefore as Noah, at God's command, thou preparest this ark, for the saving ofthyself, by which also thou condemnest the world, and art become heir of the righteousnesswhich is by faith (Heb 11:7). Wherefore, coming sinner, be content; he that comethto Jesus Christ, believeth too that he is willing to show mercy to, and have compassionupon him, though unworthy, that comes to him for life. And therefore thy soul liethnot only under a special invitation to come, but under a promise too of being acceptedand forgiven (Matt 11:28).

All these particular parts and qualities of faith are in that soul that comes toJesus Christ for life, as is evident to any indifferent judgment. For, will he thatbelieveth not the testimony of Christ concerning the baseness of sin, and the insufficiencyof the righteousness of the world, come to Christ for life? No. He that believethnot this testimony of the word, comes not. He that believeth that there is life anywhereelse, comes not. He that questions whether the Father hath given Christ power toforgive, comes not. He that thinketh that there is more in sin, in the law, in death,and the devil, to destroy, than there is in Christ to save, comes not. He also thatquestions his faithful management of his priesthood for the salvation of sinners,comes not.

Thou, then, that art indeed the coming sinner, believest all this. True, perhapsthou dost not believe with that full assurance, nor hast thou leisure to take noticeof thy faith as to these distinct acts of it; but yet all this faith is in him comingto Christ for life. And the faith that thus worketh, is the faith of the best andpurest kind; because this man comes alone as a sinner, and as seeing that life is,and is to be had only in Jesus Christ.

Before I conclude my answer to this objection, take into thy consideration thesetwo things.

1st. [Consider] that the cities of refuge were erected for those that were dead inlaw, and that yet would live by grace; even for those that were to fly thither forlife from the avenger of blood that pursueth after them. And it is worth your noting,that those that were upon their flight thither, are in a peculiar manner called thepeople of God: "Cast ye up, cast ye up," saith God; "prepare the way;take up the stumblingblock out of the way of my people" (Isa 57:14). This ismeant of preparing the way to the city of refuge, that the slayers might escape thither;which flying slayers are here, by way of specialty, called the people of God; eventhose of them that escaped thither for life.

2dly. [Consider] that of Ahab, when Benhadad sent to him for life, saying, "Thussaith thy servant Benhadad, I pray thee let me live." Though Benhadad had soughtthe crown, kingdom, yea, and also the life of Ahab, yet how effectually doth Benhadadprevail with him! Is Benhadad yet alive? saith Ahab; He is my brother; yea, go ye,bring him to me. So he made him ride in his chariot (1 Kings 20).

Coming sinner, what thinkest thou? If Jesus Christ had as little goodness in himas Ahab, he might grant an humble Benhadad life; thou neither beggest of him hiscrown and dignity; life, eternal life, will serve thy turn. How

much more then shalt thou have it, since thou hast to deal with him who is goodnessand mercy itself! yea, since thou art also called upon, yea, greatly encouraged bya promise of life, to come unto him for life! Read also these Scriptures, Numbers35:11,14,15, Joshua 20:1-6, Hebrews 6:16-21.

Object. 2. When I say I only seek myself, I mean I do not find that I do design God'sglory in mine own salvation by Christ, and that makes me fear I do not come aright.

Answ. Where doth Christ Jesus require such a qualification of those that are comingto him for life? Come thou for life, and trouble not thy head with such objectionsagainst thyself, and let God and Christ alone to glorify themselves in the salvationof such a worm as thou art. The Father saith to the Son, "Thou art my servant,O Israel, in whom I will be glorified." God propoundeth life to sinners, asthe argument to prevail with them to come to him for life; and Christ says plainly,"I am come that they might have life" (John 10:10). He hath no need ofthy designs, though thou hast need of his. Eternal life, pardon of sin, and deliverancefrom wrath to come, Christ propounds to thee, and these be the things that thou hastneed of; besides, God will be gracious and merciful to worthless, undeserving wretches;come then as such an one, and lay no stumblingblocks in the way to him, but cometo him for life, and live (John 5:34; 10:10; 3:36; Matt 1:21; Prov 8:35,36; 1 Thess1:10; John 11:25,26).

When the jailer said, "Sirs, What must I do to be saved?" Paul did notso much as once ask him, What is your end in this question? do you design the gloryof God, in the salvation of your soul? He had more wit; he knew that such questionsas these would have been but fools' babbles about, instead of a sufficient salve[5]"Which Cambell seeing, though he could not salve, to so weighty a question asthis. Wherefore, since this poor wretch lacked salvation by Jesus Christ, I meanto be saved from hell and death, which he knew, now, was due to him for the sinsthat he had committed, Paul bids him, like a poor condemned sinner as he was, toproceed still in this his way of self-seeking, saying, "Believe on the LordJesus Christ, and thou shalt be saved" (Acts 16:30-32). I know that afterwardsthou wilt desire to glorify Christ by walking in the way of his precepts; but atpresent thou wantest life; the avenger of blood is behind thee, and the devil likea roaring lion is behind thee; well, come now, and obtain life from these; and whenthou hast obtained some comfortable persuasion that thou art made partaker of lifeby Christ, then, and not till then, thou wilt say, "Bless the Lord, O my soul,and all that is within me bless his holy name. Bless the Lord, O my soul, and forgetnot all his benefits: [6] who forgiveth all thine iniquities, who healeth all thydiseases; who redeemeth thy life from destruction; who crowneth thee with lovingkindnessand tender mercies" (Psa 103:1-4).

Object. 3. But I cannot believe that I come to Christ aright, because sometimes Iam apt to question his very being and office to save.

Thus to do is horrible; but mayest thou not judge amiss in this matter? How can Ijudge amiss, when I judge as I feel? Poor soul! Thou mayest judge amiss for all that.Why, saith the sinner, I think that these questionings come from my heart. Let meanswer. That which comes from thy heart, comes from thy will and affections, fromthy understanding, judgment, and conscience, for these must acquiesce in thy questioning,if thy questioning be with thy heart. And how sayest thou, for to name no more, dostthou with thy affection and conscience thus question? Answ. No, my conscience trembleswhen such thoughts come into my mind; and my affections are otherwise inclined.

Then I conclude, that these things are either suddenly injected by the devil, orelse are the fruits of that body of sin and death that yet dwells within thee, orperhaps from both together.

If they come wholly from the devil, as they seem, because thy conscience and affectionsare against them, or if they come from that body of death that is in thee, and benot thou curious in inquiring from whether of them they come, the safest way is tolay enough at thy own door; nothing of this should hinder thy coming, nor make theeconclude thou comest not aright. [7] And before I leave thee, let me a little querywith thee about this matter.

1. Dost thou like these wicked blasphemies? Answ. No, no, their presence and workingkills me.

2. Dost thou mourn for them, pray against them, and hate thyself because of them?Answ. Yes, yes; but that which afflicts me is, I do not prevail against them.

3. Dost thou sincerely choose, mightest thou have thy choice, that thy heart mightbe affected and taken with the things that are best, most heavenly, and holy? Answ.With all my heart, and death the next hour, if it were God's will, rather than thusto sin against him.

Well then, thy not liking of them, thy mourning for them, thy praying against them,and thy loathing thyself because of them, with thy sincere choosing of those thoughtsfor thy delectation that are heavenly and holy, clearly declares, that these thingsare not countenanced either with thy will, affections, understanding, judgment, orconscience; and so, that thy heart is not in them, but that rather they come immediatelyfrom the devil, or arise from the body of death that is in thy flesh, of which thououghtest thus to say, "Now, then, it is no more I that do it, but sin that dwellethin me" (Rom 7:17).

I will give thee a pertinent instance. In Deuteronomy 22, thou mayest read of a betrotheddamsel, one betrothed to her beloved, one that had given him her heart and mouth,as thou hast given thyself to Christ; yet was she met with as she walked in the field,by one that forced her, because he was stronger than she. Well, what judgment nowdoth God, the righteous judge, pass upon the damsel for this? "The man onlythat lay with her," saith God, "shall die. But unto the damsel thou shaltdo nothing; there is in the damsel no sin worthy of death. For, as when a man risethagainst his neighbour, and slayeth him, even so is this matter; for he found herin the field, and the betrothed damsel cried, and there was none to save her"(Deut 22:25-27).



Thou art this damsel. The man that forced thee with these blasphemous thoughts, isthe devil; and he lighteth upon thee in a fit place, even in the field, as thou artwandering after Jesus Christ; but thou criest out, and by thy cry did show, thatthou abhorrest such wicked lewdness. Well, the Judge of all the earth will do right;he will not lay the sin at thy door, but at his that offered the violence. And forthy comfort take this into consideration, that he came to heal them "that wereoppressed of the devil" (Acts 10:38).

Object. 4. But, saith another, I am so heartless, so slow, and, as I think, so indifferentin my coming, that, to speak truth, I know not whether my kind of coming ought tobe called a coming to Christ.

Answ. You know that I told you at first, that coming to Christ is a moving of theheart and affections towards him.

But, saith the soul, my dullness and indifferency in all holy duties, demonstratemy heartlessness in coming; and to come, and not with the heart, signifies nothingat all.

1. The moving of the heart after Christ is not to be discerned, at all times, bythy sensible affectionate performance of duties, but rather by those secret groaningsand complaints which thy soul makes to God against that sloth that attends thee induties.

2. But grant it to be even as thou sayest it is, that thou comest so slowly, &c.,yet, since Christ bids them come that come not at all, surely they may be acceptedthat come, though attended with those infirmities which thou at present groanestunder. He saith, "and him that cometh;" he saith not, If they come sensible;so fast; but, "and him that cometh to me I will in no wise cast out." Hesaith also in the ninth of Proverbs, "As for him that wanteth understanding,"that is, an heart (for oftentimes the understanding is taken for the heart), "come,eat of my bread, and drink of the wine which I have mingled."

3. Thou mayest be vehement in thy spirit in coming to Jesus Christ, and yet be plaguedwith sensible sloth; so was the church when she cried, "Draw me, we will runafter thee;" and Paul, when he said, "When I would do good, evil is presentwith me" (Song 14; Rom 7; Gal 5:19). The works, strugglings, and oppositionsof the flesh, are more manifest than are the works of the Spirit in our hearts, andso are sooner felt than they. What then? Let us not be discouraged at the sight andfeeling of our own infirmities, but run the faster to Jesus Christ for salvation.

4. Get thy heart warmed with the sweet promise of Christ's acceptance of the comingsinner, and that will make thee make more haste unto him. Discouraging thoughts theyare like unto cold weather, they benumb the senses, and make us go ungainly aboutour business; but the sweet and warm gleads[8] of promise are like the comfortablebeams of the sun, which liven and refresh. [9] You see how little the bee and flydo play in the air in winter; why, the cold hinders them from doing it; but whenthe wind and sun is warm, who so busy as they?

5. But again, he that comes to Christ, flies for his life. Now, there is no man thatflies for his life, that thinks he speeds fast enough on his journey; no, could he,he would willingly take a mile at a step. O my sloth and heartlessness, sayest thou!"Oh that I had wings like a dove! for then would I fly away, and be at rest.I would hasten my escape from the windy storm and tempest" (Psa 55:6,8).

Poor coming soul, thou art like the man that would ride full gallop, whose horsewill hardly trot! Now, the desire of his mind is not to be judged of by the slowpace of the dull jade he rides on, but by the hitching, and kicking, and spurring,as he sits on his back. Thy flesh is like this dull jade; it will not gallop afterChrist; it will be backward, though thy soul and heaven lie at stake. [10] But beof good comfort, Christ judgeth not according to the fierceness of outward motion(Mark 10:17) but according to the sincerity of the heart and inward parts (John 1:47;Psa 51:6; Matt 26:41).

6. Ziba, in appearance, came to David much faster than did Mephibosheth; but yethis heart was not so upright in him to David as was his. It is true, Mephiboshethhad a check from David; for, said he, "Why wentest not thou with me, Mephibosheth?"But when David came to remember that Mephibosheth was lame, for that was his plea–"thy servant is lame" (2 Sam 19), he was content, and concluded, he wouldhave come after him faster than he did; and Mephibosheth appealed to David, who wasin those days as an angel of God, to know all things that are done in the earth,if he did not believe that the reason of his backwardness lay in his lameness, andnot in his mind. Why, poor coming sinner, thou canst not come to Christ with thatoutward swiftness of a courier as many others do; but doth the reason of thy backwardnesslie in thy mind and will, or in the sluggishness of the flesh? Canst thou say sincerely,"The spirit indeed is willing, but the flesh is weak" (Matt 26:41). Yea,canst thou appeal to the Lord Jesus, who knoweth perfectly the very inmost thoughtof thy heart, that this is true? Then take this for thy comfort, he hath said, "Iwill assemble her that halteth - I will make her that halted a remnant," (Micah4:6), "and I will save her that halteth" (Zeph 3:19). What canst thou havemore from the sweet lips of the Son of God? But,

7. I read of some that are to follow Christ in chains; I say, to come after him inchains. "Thus saith the Lord, The labour of Egypt, and merchandise of Ethiopiaand of the Sabeans, men of stature, shall come over unto thee, and they shall bethine: they shall come after thee: in chains they shall come over, and they shallfall down unto thee: they shall make supplication unto thee, saying - Surely thereis none else" to save (Isa 45:14). Surely they that come after Christ in chains,come to him in great difficulty, because their steps, by the chains, are straitened.And what chains are so heavy as those that discourage thee? Thy chain, which is madeup of guilt and filth, is heavy; it is a wretched bond about thy neck, by which thystrength doth fail (Lam 1:14; 3:18). But come, though thou comest in chains; it isglory to Christ that a sinner comes after him in chains. The chinking of thy chains,though troublesome to thee, are not, nor can be obstruction to thy salvation; itis Christ's work and glory to save thee from thy chains, to enlarge thy steps, andset thee at liberty. The blind man, though called, surely could not come apace toJesus Christ, but Christ could stand still, and stay for him (Mark 10:49). True,"He rideth upon the wings of the wind;" but yet he is long-suffering, andhis long-suffering is salvation to him that cometh to him (2 Peter 3:9).

8. Hadst thou seen those that came to the Lord Jesus in the days of his flesh, howslowly, how hobblingly, they came to him, by reason of their infirmities; and alsohow friendly, and kindly, and graciously, he received them, and gave them the desireof their hearts, thou wouldest not, as thou dost, make such objections against thyself,in thy coming to Jesus Christ.

Object. 5. But, says another, I fear I come too late; I doubt I have staid too long;I am afraid the door is shut.

Answ. Thou canst never come too late to Jesus Christ, if thou dost come. This ismanifest by two instances.

1. By the man that came to him at the eleventh hour. This man was idle all the daylong. He had a whole gospel day to come in, and he played it all away save only thelast hour thereof. But at last, at the eleventh hour, he came, and goes into thevineyard to work with the rest of the labourers, that had borne the burden and heatof the day. Well, but how was he received by the lord of the vineyard? Why, whenpay-day came, he had even as much as the rest; yea, had his money first. True, theothers murmured at him; but what did the Lord Jesus answer them? "Is thine eyeevil, because I am good? I will give unto this last, even as unto thee" (Matt20:14,15).

2. The other instance is, the thief upon the cross. He came late also, even as atan hour before his death; yea, he stayed from Jesus Christ as long as he had libertyto be a thief, and longer too; for could he have deluded the judge, and by lyingwords have escaped his just condemnation, for ought I know, he had not come as yetto his Saviour; but being convicted, and condemned to die, yea, fastened to the cross,that he might die like a rogue, as he was in his life; behold the Lord Jesus, whenthis wicked one, even now, desireth mercy at his hands, tells him, and that withoutthe least reflection upon him, for his former misspent life, "To-day shalt thoube with me in paradise" (Luke 23:43). Let no man turn this grace of God intowantonness. My design is now to encourage the coming soul.

Object. But is not the door of mercy shut against some before they die?

Answ. Yea; and God forbids that prayers should be made to him for them (Jer 6:16;Jude 22).

Quest. Then, why may not I doubt that I may be one of these?

Answ. By no means, if thou art coming to Jesus Christ; because when God shuts thedoor upon men, he gives them no heart to come to Jesus Christ. "None come butthose to whom it is given of the Father." But thou comest, therefore it is givento thee of the Father.

Be sure, therefore, if the Father hath given thee an heart to come to Jesus Christ,the gate of mercy yet stands open to thee. For it stands not with the wisdom of Godto give strength to come to the birth, and yet to shut up the womb, (Isa 66:9); togive grace to come to Jesus Christ, and yet shut up the door of his mercy upon thee."Incline your ear," saith he, "and come unto me: hear, and your soulshall live; and I will make an everlasting covenant with you, even the sure merciesof David" (Isa 55:3).

Object. But it is said, that some knocked when the door was shut.

Answ. Yes; but the texts in which these knockers are mentioned, are to be referredunto the day of judgment, and not to the coming of the sinner to Christ in this life.See the texts, Matthew 15:11, Luke 13:24,25. These, therefore, concern thee nothingat all, that art coming to Jesus Christ, thou art coming NOW! "Now is the acceptedtime; behold, now is the day of salvation" (2 Cor 6:2). Now God is upon themercy-seat; now Christ Jesus sits by, continually pleading the victory of his bloodfor sinners; and now, even as long as this world lasts, this word of the text shallstill be free, and fully fulfilled; "And him that cometh to me I will in nowise cast out."

Sinner, the greater sinner thou art, the greater need of mercy thou hast, and themore will Christ be glorified thereby. Come then, come and try; come, taste and seehow good the Lord is to an undeserving sinner!

Object. 6. But, says another, I am fallen since I began to come to Christ; thereforeI fear I did not come aright, and so consequently that Christ will not receive me.

Answ. Falls are dangerous, for they dishonour Christ, wound the conscience, and causethe enemies of God to speak reproachfully. But it is no good argument, I am fallen,therefore I was not coming aright to Jesus Christ. If David, and Solomon, and Peter,had thus objected against themselves, they had added to their griefs; and yet, atleast they had as much cause as thou. A man whose steps are ordered by the Lord,and whose goings the Lord delights in, may yet be overtaken with a temptation thatmay cause him to fall [11] (Psa 37:23,24). Did not Aaron fall; yea, and Moses himself?What shall we say of Hezekiah and Jehosaphat? There are, therefore, falls and falls;falls pardonable and falls unpardonable. Falls unpardonable are falls against light,from the faith, to the despising of, and trampling upon Jesus Christ and his blessedundertakings (Heb 6:2-5; 10:28,29). Now, as for such, there remains no more sacrificefor sin. Indeed, they have no heart, no mind, no desire to come to Jesus Christ forlife, therefore they must perish. Nay, says the Holy Ghost, "It is impossiblethat they should be renewed again unto repentance." Therefore these God hadno compassion for, neither ought we; but for other falls though they be dreadful,and God will chastise his people for them, they do not prove thee a graceless man,one not coming to Jesus Christ for life.

It is said of the child in the gospel, that while "he was yet a coming, thedevil threw him down, and tare him" (Luke 9:42). Dejected sinner, it is no wonderthat thou hast caught a fall in coming to Jesus Christ. Is it not rather to be wonderedat, that thou hast not caught before this a thousand times a thousand falls? considering,1. What fools we are by nature. 2. What weaknesses are in us. 3. What mighty powersthe fallen angels, our implacable enemies, are. 4. Considering also how often thecoming man is benighted in his journey; and also what stumblingblocks do lie in hisway. 5. Also his familiars, that were so before, now watch for his halting, and seekby what means they may to cause him to fall by the hand of their strong ones.

What then? Must we, because of these temptations, incline to fall? No. Must we notfear falls? Yes. "Let him that thinketh he standeth take heed lest he fall"(1 Cor 10:12). Yet let him not utterly be cast down; "The Lord upholdeth allthat fall, and raiseth up those that are bowed down." Make not light of falls!Yet, hast thou fallen? "Ye have," said Samuel, "done all this wickedness;yet turn not aside from following the Lord," but serve him with a perfect heart,and turn not aside, "for the Lord will not forsake his people," and hecounteth the coming sinner one of them, "because it hath pleased the Lord tomake you his people" (1 Sam 12:20-22).

[WHAT FORCE THERE IS IN THE PROMISE TO MAKE THEM COME TO CHRIST.]

SECOND, "Shall come to me." Now we come to show WHAT FORCE THERE IS INTHIS PROMISE TO MAKE THEM COME TO HIM. "All that the Father giveth me shallcome to me." I will speak to this promise, First, In general. Second, In particular.

[First], In general. This word SHALL is confined to these ALL that are given to Christ."All that the Father giveth me shall come to me." Hence I conclude,

1. That coming to Jesus Christ aright is an effect of their being, of God, givento Christ before. Mark, They shall come. Who? Those that are given. They come, then,because they were given, "thine they were, and thou gavest them me." Now,this is indeed a singular comfort to them that are coming in truth to Christ, tothink that the reason why they come is, because they were given of the Father beforeto him. Thus, then, may the coming soul reason with himself as he comes. Am I coming,indeed, to Jesus Christ? This coming of mine is not to be attributed to me or mygoodness, but to the grace and gift of God to Christ. God gave first my person tohim, and, therefore, hath now given me a heart to come.

2. This word, shall come, maketh thy coming not only the fruit of the gift of theFather, but also of the purpose of the Son; for these words are a Divine purpose;they show us the heavenly determination of the Son. "The Father hath given themto me, and they shall; yea, they shall come to me." Christ is as full in hisresolution to save those given to him as is the Father in giving of them. Christprizeth the gift of his Father; he will lose nothing of it; he is resolved to saveit every whit by his blood, and to raise it up again at the last day; and thus hefulfills his Father's will, and accomplisheth his own desires (John 6:39).

3. These words, shall come, make thy coming to be also the effect of an absolutepromise; coming sinner, thou art concluded in a promise; thy coming is the fruitof the faithfulness of an absolute promise. It was this promise, by the virtue ofwhich thou at first receivedst strength to come; and this is the promise, by thevirtue of which thou shalt be effectually brought to him. It was said to Abraham,"At this time will I come, and Sarah shall have a son." This son was Isaac.Mark! "Sarah shall have a son;" there is the promise. And Sarah had a son;there was the fulfilling of the promise; and, therefore, was Isaac called the childof the promise (Gen 17:19; 18:10; Rom 9:9).

Sarah shall have a son. But how, if Sarah be past age? Why, still the promise continuesto say, Sarah shall have a son. But how, if Sarah be barren? Why, still the promisesays, Sarah shall have a son. But Abraham's body is now dead? Why, the promise isstill the same, Sarah shall have a son. Thus, you see what virtue there is in anabsolute promise; it carrieth enough in its own bowels to accomplish the thing promised,whether there be means or no in us to effect it. Wherefore, this promise in the text,being an absolute promise, by virtue of it, not by virtue of ourselves, or by ourown inducements, do we come to Jesus Christ: for so are the words of the text: "Allthat the Father giveth me shall come to me."

Therefore is every sincere comer to Jesus Christ called also a child of the promise."Now we, brethren, as Isaac was, are the children of promise," (Gal 4:28);that is, we are the children that God hath promised to Jesus Christ, and given tohim; yea, the children that Jesus Christ hath promised shall come to him. "Allthat the Father giveth me shall come."

4. This word, shall come, engageth Christ to communicate all manner of grace to thosethus given him to make them effectually to come to him. "They shall come;"that is, not if they will, but if grace, all grace, if power, wisdom, a new heart,and the Holy Spirit, and all joining together, can make them come. I say, this word,shall come, being absolute, hath no dependence upon our own will, or power, or goodness;but it engageth for us even God himself, Christ himself, the Spirit himself. WhenGod had made that absolute promise to Abraham, that Sarah "should have a son,"Abraham did not at all look at any qualification in himself, because the promiselooked at none; but as God had, by the promise, absolutely promised him a son; sohe considered now not his own body now dead, nor yet the barrenness of Sarah's womb."He staggered not at the promise of God through unbelief; but was strong infaith, giving glory to God; and being fully persuaded that what he had promised hewas able also to perform" (Rom 4:20,21). He had promised, and had promised absolutely,Sarah shall have a son. Therefore, Abraham looks that he, to wit, God, must fulfilthe condition of it. Neither is this expectation of Abraham disapproved by the HolyGhost, but accounted good and laudable; it being that by which he gave glory to God.The Father, also, hath given to Christ a certain number of souls for him to save;and he himself hath said, "They shall come to him." Let the church of Godthen live in a joyful expectation of the utmost accomplishment of this promise; forassuredly it shall be fulfilled, and not one thousandth part of a tittle thereofshall fail. "They SHALL come to me."

[Second, In particular.] And now, before I go any further, I will more particularlyinquire into the nature of an absolute promise.

1. We call that an absolute promise that is made without any condition; or more fullythus: That is an absolute promise of God, or of Christ, which maketh over to thisor that man any saving, spiritual blessing, without a condition to be done on ourpart for the obtaining thereof. And this we have in hand is such an one. Let thebest Master of Arts on earth show me, if he can, any condition in this text dependingupon any qualification in us, which is not by the same promise concluded, shall beby the Lord Jesus effected in us.

2. An absolute promise therefore is, as we say, without if or and; that is, it requirethnothing of us, that itself might be accomplished. It saith not, They shall, if theywill; but they shall: not, they shall, if they use the means; but, they shall. Youmay say, that a will and the use of the means is supposed, though not expressed.But I answer, No, by no means; that is, as a condition of this promise. If they beat all included in the promise, they are included there as the fruit of the absolutepromise, not as if it expected the qualification to arise from us. "Thy peopleshall be willing in the day of thy power" (Psa 110:3). That is another absolutepromise. But doth that promise suppose a willingness in us, as a condition of God'smaking us willing? They shall be willing, if they are willing; or, they shall bewilling, if they will be willing. This is ridiculous; there is nothing of this supposed.The promise is absolute as to us; all that it engageth for its own accomplishmentis, the mighty power of Christ and his faithfulness to accomplish.

3. The difference, therefore, betwixt the absolute and conditional promise is this:

(1.) They differ in their terms. The absolute promises say, I will, and you shall:the other, I will, if you will; or, Do this, and thou shalt live (Jer 4:1; 31:31-33;Eze 18:30-32; 36:24-34; Heb 8:7-13; Matt 19:21).

(2.) They differ in their way of communicating of good things to men; the absoluteones communicate things freely, only of grace; the other, if there be that qualificationin us, that the promise calls for, not else.

(3.) The absolute promises therefore engage God, the other engage us: I mean, Godonly, us only.

(4.) Absolute promises must be fulfilled; conditional may, or may not be fulfilled.The absolute ones must be fulfilled, because of the faithfulness of God; the othermay not, because of the unfaithfulness of men.

(5.) Absolute promises have therefore a sufficiency in themselves to bring abouttheir own fulfilling; the conditional have not so. The absolute promise is thereforea big-bellied promise, because it hath in itself a fullness of all desired thingsfor us; and will, when the time of that promise is come, yield to us mortals thatwhich will verily save us; yea, and make us capable of answering of the demands ofthe promise that is conditional.

4. Wherefore, though there be a real, yea, an eternal difference, in these things,with others, betwixt the conditional and absolute promise; yet again, in other respects,there is a blessed harmony betwixt them; as may be seen in these particulars. Theconditional promise calls for repentance, the absolute promise gives it (Acts 5:31).The conditional promise calls for faith, the absolute promise gives it (Zeph 3:12;Rom 15:12). The conditional promise calls for a new heart, the absolute promise givesit (Eze 36:25,26). The conditional promise calleth for holy obedience, the absolutepromise giveth it, or causeth it (Eze 36:27).

5. And as they harmoniously agree in this, so again the conditional promise blesseththe man, who by the absolute promise is endued with its fruit. As, for instance,the absolute promise maketh men upright; and then the conditional follows, saying,"Blessed are the undefiled in the way, who walk in the law of the Lord"(Psa 119:1). The absolute promise giveth to this man the fear of the Lord; and thenthe conditional followeth, saying, "Blessed is every one that feareth the Lord"(Psa 128:1). The absolute promise giveth faith, and then this conditional follows,saying, "Blessed is she that believed" (Zeph 3:12; Luke 1:45). The absolutepromise brings free forgiveness of sins; and then says the condition, "Blessedare they whose iniquities are forgiven, and whose sins are covered" (Rom 4:7).The absolute promise says, that God's elect shall hold out to the end; then the conditionalfollows with his blessings, "He that shall endure unto the end, the same shallbe saved" (1 Peter 1:4-6; Matt 24:13).

Thus do the promises gloriously serve one another and us, in this their harmoniousagreement.

Now, the promise under consideration is an absolute promise. "All that the Fathergiveth me shall come to me."

This promise therefore is, as is said, a big-bellied promise, and hath in itselfall those things to bestow upon us that the conditional calleth for at our hands.They shall come! Shall they come? Yes, they shall come. But how, if they want thosethings, those graces, power, and heart, without which they cannot come? Why, Shall-comeanswereth all this, and all things else that may in this manner be objected. Andhere I will take the liberty to amplify things.

[Objections to the absoluteness of this promise (the force of SHALL- COME) answered.]

Object. 1. But they are dead, dead in trespasses and sins, how shall they then come?

Answ. Why, Shall-come can raise them from this death. "The hour is coming, andnow is, when the dead shall hear the voice of the Son of God, and they that hearshall live." Thus, therefore, is this impediment by Shall- come removed outof the way. They shall heal, they shall live.

Object. 2. But they are Satan's captives; he takes them captive at his will, andhe is stronger than they: how then can they come?

Answ. Why, Shall-come hath also provided an help for this. Satan had bound that daughterof Abraham so, that she could by no means lift up herself; but yet Shall-come sether free both in body and soul. Christ will have them turned from the power of Satanto God. But what! Must it be, if they turn themselves, or do something to merit ofhim to turn them? No, he will do it freely, of his own good will. Alas! Man, whosesoul is possessed by the devil, is turned whithersoever that governor listeth, istaken captive by him, notwithstanding its natural powers, at his will; but what willhe do? Will he hold him when Shall-come puts forth itself, will he then let[12] him,for coming to Jesus Christ? No, that cannot be! His power is but the power of a fallenangel, but Shall-come is the Word of God. Therefore Shall-come must be fulfilled;"and the gates of hell shall not prevail against it."

There were seven devils in Mary Magdalene, too many for her to get from under thepower of; but when the time was come that Shall-come was to be fulfilled upon her,they give place, fly from her, and she comes indeed to Jesus Christ, according asit is written, "All that the Father giveth me shall come to me."

The man that was possessed with a legion, (Mark 5), was too much by them captivatedfor him by human force to come; yea, had he had, to boot, all the men under heavento help him, had he that said, He shall come, withheld his mighty power: but whenthis promise was to be fulfilled upon him, then he comes; nor could all their powerhinder his coming. It was also this Shall- come that preserved him from death; whenby these evil spirits he was hurled hither and thither; and it was by the virtueof Shall-come that at last he was set at liberty from them, and enabled indeed tocome to Christ. "All that the Father giveth me shall come to me."

Object. 3. They shall, you say; but how if they will not; and, if so, then what canShall-come do?

Answ. True, there are some men say, "We are lords; we will come no more untothee" (Jer 2:31). But as God says in another case, if they are concerned inShall-come to me, they "shall know whose words shall stand, mine or theirs"(Jer 41:28). Here, then, is the case; we must now see who will be the liar, he thatsaith, I will not; or he that saith, He shall come to me. You shall come, says God;I will not come, saith the sinner. Now, as sure as he is concerned in this Shall-come,God will make that man eat his own words; for I will not, is the unadvised conclusionof a crazy-headed sinner; but Shall-come was spoken by him that is of power to performhis word. "Son, go work to-day in my vineyard," said the Father. But heanswered, and said, I will not come. What now? will he be able to stand to his refusal?will he pursue his desperate denial? No, "he afterwards repented and went."But how came he by that repentance? Why, it was wrapped up for him in the absolutepromise; and therefore, notwithstanding he said, "I will not, he afterwardsrepented and went." By this parable Jesus Christ sets forth the obstinacy ofthe sinners of the world, as touching their coming to him; they will not come, thoughthreatened: yea, though life be offered them upon condition of coming.

But now, when Shall-come, the absolute promise of God, comes to be fulfilled uponthem, then they come; because by that promise a cure is provided against the rebellionof their will. "Thy people shall be willing in the day of thy power"(Psa110:3). Thy people, what people? Why, the people that thy Father hath given thee.The obstinacy and plague that is in the will of that people, shall be taken away;and they shall be made willing; Shall-come will make them willing to come to thee.

He that had seen Paul in the midst of his outrages against Christ, his gospel, andpeople, would hardly have thought that he would ever have been a follower of JesusChrist, especially since he went not against his conscience in his persecuting ofthem. He thought verily that he ought to do what he did. But we may see what Shall-comecan do, when it comes to be fulfilled upon the soul of a rebellious sinner: he wasa chosen vessel, given by the Father to the Son; and now the time being come thatShall-come was to take him in hand, behold, he is over-mastered, astonished, andwith trembling and reverence, in a moment becomes willing to be obedient to the heavenlycall (Acts 9).

And were not they far gone, that you read of, (Acts 2) who had their hands and heartsin the murder of the Son of God; and to show their resolvedness never to repent ofthat horrid fact, said, "His blood be on us and on our children?" But musttheir obstinacy rule? Must they be bound to their own ruin, by the rebellion of theirstubborn wills? No, not those of these the Father gave to Christ; wherefore, at thetimes appointed, Shall-come breaks in among them; the absolute promise takes themin hand; and then they come indeed, crying out to Peter, and the rest of the apostles,"Men and brethren, what shall we do?" No stubbornness of man's will canstand, when God hath absolutely said the contrary; Shall-come can make them come"as doves to their windows," that had afore resolved never to come to him.

The Lord spake unto Manasseh, and to his people, by the prophets, but would he hear?No, he would not. But shall Manasseh come off thus? No, he shall not. Therefore,he being also one of those whom the Father had given to the Son, and so falling withinthe bounds and reach of Shall-come, at last Shall-come takes him in hand, and thenhe comes indeed. He comes bowing and bending; he humbles himself greatly, and madesupplication to the Lord, and prayed unto him; and he was entreated of him, and hadmercy upon him (2 Chron 30:10).

The thief upon the cross, at first, did rail with his fellow upon Jesus Christ; buthe was one that the Father had given to him, and, therefore, Shall-come must handlehim and his rebellious will. And behold, so soon as he is dealt withal, by virtueof that absolute promise, how soon he buckleth, leaves his railing, falls to supplicatingof the Son of God for mercy; "Lord," saith he, "Remember me when thoucomest into thy kingdom" (Matt 27:44; Luke 23:40-42).

Object. 4. They shall come, say you, but how if they be blind, and see not the way?For some are kept off from Christ, not only by the obstinacy of their will, but bythe blindness of their mind. Now, if they be blind, how shall they come?

Answ. The question is not, Are they blind? But, Are they within the reach and powerof Shall-come? If so, that Christ that said, they shall come, will find them eyes,or a guide or both, to bring them to himself. "Must is for the king." Ifthey shall come, they shall come. No impediment shall hinder.

The Thessalonians' darkness did not hinder them from being the children of light;"I am come," said Christ, "that they which see not might see."And if he saith, See, ye "blind that have eyes," who shall hinder it? (Eph5:8; John 9:39; Isa 29:18; 43:8).

This promise, therefore, is, as I said, a big-bellied promise, having in the bowelsof it, all things that shall occur to the complete fulfilling of itself. They shallcome. But it is objected, that they are blind. Well, Shall-come is still the same,and continueth to say, "They shall come to me." Therefore he saith again,"I will bring the blind by a way that they know not, I will lead them in pathsthat they have not known; I will make darkness light before them, and crooked thingsstraight. These things will I do unto them, and not forsake them" (Isa 42:16).

Mark, I will bring them, though they be blind; I will bring them by a way they knownot; I will –I will; and therefore "they shall come to me."

Object. 5. But how, if they have exceeded many in sin, and so made themselves farmore abominable? They are the ringleading sinners in the county, the town, or family.

Answ. What then? Shall that hinder the execution of Shall-come? It is not transgressions,nor sins, nor all their transgressions in all their sins, if they by the Father aregiven to Christ to save them, that shall hinder this promise, that it should notbe fulfilled upon them. "In those days, and in that time," saith the Lord,"the iniquity of Israel shall be sought for, and there shall be none; and thesins of Judah, and they shall not be found" (Jer 50:20). Not that they had none,for they abounded in transgression, (2 Chron 33:9; Eze 16:48), but God would pardon,cover, hide, and put them away, by virtue of his absolute promise, by which theyare given to Christ to save them. "And I will cleanse them from all their iniquity,whereby they have sinned against me; and I will pardon all their iniquities, wherebythey have transgressed against me. And it shall be to me a name of joy, a praise,and an honour before all the nations of the earth, which shall bear all the goodthat I do unto them; and they shall fear and tremble for all the goodness and forall the prosperity that I procure unto it" (Jer 33:8,9).

Object. 6. But how, if they have not faith and repentance? How shall they come then?

Answ. Why, he that saith, They shall come, shall he not make it good? If they shallcome, they shall come; and he that hath said, they shall come, if faith and repentancebe the way to come, as indeed they are, then faith and repentance shall be givento them! for Shall-come must be fulfilled on them.

1. Faith shall be given them. "I will also leave in the midst of thee an afflictedand poor people, and they shall trust in the name of the Lord." "Thereshall be a root of Jesse, and he that shall rise to reign over the Gentiles; in himshall the Gentiles trust" (Zeph 3:12; Rom 15:12).

2. They shall have repentance. He is exalted to give repentance. "They shallcome weeping, and seeking the Lord their God." And again, "With weepingand supplication will I lead them" (Acts 5:31; Jer 31:9).

I told you before, that an absolute promise hath all conditional ones in the bellyof it, and also provision to answer all those qualifications, that they propoundto him that seeketh for their benefit. And it must be so; for if Shall-come be anabsolute promise, as indeed it is, then it must be fulfilled upon every of thoseconcerned therein. I say, it must be fulfilled, if God can by grace, and his absolutewill, fulfil it. Besides, since coming and believing is all one, according to John6:35, "He that cometh to me shall never hunger, and he that believeth on meshall never thirst," then, when he saith they shall come, it is as much as tosay, they shall believe, and consequently repent, to the saving of the soul.

So then the present want of faith and repentance cannot make this promise of Godof none effect; because that this promise hath in it to give what others call forand expect. I will give them an heart, I will give them my Spirit, I will give themrepentance, I will give them faith. Mark these words: "If any man be in Christ,he is a new creature." But how came he to be a "new creature," sincenone can create but God? Why, God indeed doth make them "new creatures.""Behold," saith he, "I make all things new." And hence it follows,even after he had said they are "new creatures," "and all things areof God;" that is, all this new creation standeth in the several operations,and special workings of the Spirit of grace, who is God (2 Cor 5:17,18).

Object. 7. But how shall they escape all those dangerous and damnable opinions, that,like rocks and quicksands, are in the way in which they are going?

Answ. Indeed this age is an age of errors, if ever there was an age of errors inthe world; but yet the gift of the Father, laid claim to by the Son in the text,must needs escape them, and in conclusion come to him. There are a company of Shall-comesin the Bible that doth secure them; not but that they may be assaulted by them; yea,and also for the time entangled and detained by them from the Bishop of their souls,but these Shall-comes will break those chains and fetters, that those given to Christare entangled in, and they shall come, because he hath said they shall come to him.

Indeed, errors are like that whore of whom you read in the Proverbs, that sittethin her seat in the high places of the city, "to call passengers who go righton their ways" (Prov 9:13-16). But the persons, as I said, that by the Fatherare given to the Son to save them, are, at one time or other, secured by "shallcome to me."

And therefore of such it is said, God will guide them with his eye, with his counsels,by his Spirit, and that in the way of peace; by the springs of water, and into alltruth (Psa 32:8; 73:24; John 16:13; Luke 1:79; Isa 49:10). So then he that hath sucha guide, and all that the Father giveth to Christ shall have it, he shall escapethose dangers, he shall not err in the way; yea, though he be a fool, he shall noterr therein, (Isa 35:8), for of every such an one it is said, "Thine ears shallhear a word behind thee, saying, This is the way, walk ye in it, when ye turn tothe right hand, and when ye turn to the left" (Isa 30:21).

There were thieves and robbers before Christ's coming, as there are also now; but,said he, "The sheep did not hear them." And why did they not hear them,but because they were under the power of Shall-come, that absolute promise, thathad that grace in itself to bestow upon them, as could make them able rightly todistinguish of voices, "My sheep hear my voice." But how came they to hearit? Why, to them it is given to know and to hear, and that distinguishingly (John10:8,16; 5:25; Eph 5:14).

Further, The very plain sentence of the text makes provision against all these things;for, saith it, "All that the Father giveth me shall come to me;" that is,shall not be stopped, or be allured to take up anywhere short of ME, nor shall theyturn aside, to abide with any besides ME.

[Import of the words TO ME.]

"Shall come TO ME." –To me. By these words there is further insinuated,though not expressed, a double cause of their coming to him. First. There is in Christa fullness of all-sufficiency of that, even of all that which is needful to makeus happy. Second. Those that indeed come to him, do therefore come to him that theymay receive it at his hand.

First. For the first of these, there is in Christ a fullness of all-sufficiency ofall that, even of all that which is needful to make us happy. Hence it is said, "Forit pleased the Father that in him should all fullness dwell" (Col 1:19). Andagain, "Of his fullness have all we received, and grace for grace" (John1:16). It is also said of him, that his riches are unsearchable –"the unsearchableriches of Christ" (Eph 3:8). Hear what he saith of himself, "Riches andhonour are with me; yea, durable riches and righteousness. My fruit is better thangold, yea, than fine gold; and my revenue than choice silver. I lead in the way ofrighteousness, in the midst of the paths of judgment; that I may cause those thatlove me to inherit substance. And I will fill their treasures" (Prov 8:18-21).

This in general. But, more particularly,

1. There is that light in Christ, that is sufficient to lead them out of, and fromall that darkness, in the midst of which all others, but them that come to him, stumble,and fall and perish: "I am the light of the world," saith he, "hethat followeth me shall not walk in darkness, but shall have the light of life"(John 8:12). Man by nature is in darkness, and walketh in darkness, and knows notwhither he goes, for darkness hath blinded his eyes; neither can anything but JesusChrist lead men out of this darkness. Natural conscience cannot do it; the ten commandments,though in the heart of man, cannot do it. This prerogative belongs only to JesusChrist.

2. There is that life in Christ, that is to be found nowhere else (John 5:40). Life,as a principle in the soul, by which it shall be acted and enabled to do that whichthrough him is pleasing to God. "He that believeth in," or cometh to, "me,"saith he, as the Scripture hath said, "out of his belly shall flow rivers ofliving water" (John 7:38). Without this life a man is dead, whether he be bad,or whether he be good; that is, good in his own, and other men's esteem. There isno true and eternal life but what is in the ME that speaketh in the text.

There is also life for those that come to him, to be had by faith in his flesh andblood. "He that eateth me, even he shall live by me" (John 6:57). And thisis a life against that death that comes by the guilt of sin, and the curse of thelaw, under which all men are, and for ever must be, unless they eat the ME that speaksin the text. "Whoso findeth ME," saith he, "findeth life;" deliverancefrom that everlasting death and destruction, that, without me, he shall be devouredby (Prov 8:35). Nothing is more desirable than life, to him that hath in himselfthe sentence of condemnation; and here only is life to be found. This life, to wit,eternal life, this life is in his Son; that is, in him that saith in the text, "Allthat the Father hath given me shall come to me" (1 John 5:10).

3. The person speaking in the text, is he alone by whom poor sinners have admittanceto, and acceptance with the Father, because of the glory of his righteousness, byand in which he presenteth them amiable and spotless in his sight; neither is thereany way besides him so to come to the Father: "I am the way," says he,"and the truth, and the life; no man cometh to the Father but by me" (John14:6). All other ways to God are dead and damnable; the destroying cherubim standwith flaming swords, turning every way to keep all others from his presence (Gen3:24). I say, all others but them that come by him. "I am the door; by me,"saith he, "if any man enter in, he shall be saved" (John 10:9).

The person speaking in the text is HE, and only HE, that can give stable and everlastingpeace; therefore, saith he, "My peace I give unto you." My peace, whichis a peace with God, peace of conscience, and that of an everlasting duration. Mypeace, peace that cannot be matched, "not as the world giveth, give I unto you;"for the world's peace is but carnal and transitory, but mine is Divine and eternal.Hence it is called the peace of God, and that passeth all understanding.

4. The person speaking in the text hath enough of all things truly spiritually good,to satisfy the desires of every longing soul. "Jesus stood and cried, saying,If any man thirst, let him come unto me, and drink." And to him that is athirst,"I will give of the fountain of the water of life freely" (John 7:37, Rev21:6).

5. With the person speaking in the text is power to perfect and defend, and deliverthose that come to him for safe-guard. "All power," saith he, "isgiven unto me in heaven and earth" (Matt 28:18).

Thus might I multiply instances in this nature in abundance. But,

Second. They that in truth do come to him, do therefore come to him that they mightreceive it at his hand. They come for light, they come for life, they come for reconciliationwith God: they also come for peace, they come that their soul may be satisfied withspiritual good, and that they may be protected by him against all spiritual and eternaldamnation; and he alone is able to give them all this, to the filling of their joyto the full, as they also find when they come to him. This is evident,

1. From the plain declaration of those that already are come to him. "Beingjustified by faith, we have peace with God through our Lord Jesus Christ, by whomalso we have access by faith into this grace wherein we stand, and rejoice in hopeof the glory of God" (Rom 5:1,2).

2. It is evident also, in that while they keep their eyes upon him, they never desireto change him for another, or to add to themselves some other thing, together withhim, to make up their spiritual joy. "God forbid," saith Paul, "thatI should glory, save in the cross of our Lord Jesus Christ." "Yea, doubtless,and I count all things but loss for the excellency of the knowledge of Christ Jesusmy Lord: for whom I have suffered the loss of all things, and do count them but dung,that I may win Christ, and be found in him, not having mine own righteousness, whichis of the law, but that which is through the faith of Christ, the righteousness whichis of God by faith" (Phil 3:8,9).

3. It is evident also, by their earnest desires that others might be made partakersof their blessedness. "Brethren," said Paul, "my heart's desire andprayer to God for Israel is, that they might be saved." That is, that way thathe expected to be saved himself. As he saith also to the Galatians, "Brethren,"saith he, "I beseech you, be as I am; for I am as ye are;" that is, I ama sinner as you are. Now, I beseech you, seek for life, as I am seeking of it; aswho should say, For there is a sufficiency in the Lord Jesus both for me and you.

4. It is evident also, by the triumph that such men make over all their enemies,both bodily and ghostly: "Now thanks be unto God," said Paul, "whichalways causeth us to triumph in Christ." And, "who shall separate us fromthe love of Christ" our Lord? and again, "O death, where is thy sting?O grave, where is thy victory? The sting of death is sin, and the strength of sinis the law; but thanks be to God, which giveth us the victory through our Lord JesusChrist" (2 Cor 2:14; Rom 8:35; 1 Cor 15:55,56).

5. It is evident also, for that they are made by the glory of that which they havefound in him, to suffer and endure what the devil and hell itself hath or could invent,as a means to separate them from him. Again, "Who shall separate us from thelove of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness,or peril, or sword? as it is written, For thy sake we are killed all the day long,we are accounted as sheep for the slaughter. Nay, in all these things we are morethan conquerors, through him that loved us. For I am persuaded, that neither death,nor life, nor angels, nor principalities, nor powers, nor things present, nor thingsto come, nor height, nor depth, nor any other creature, shall be able to separateus from the love of God which is in Christ Jesus our Lord" (Rom 8:35-39).

"Shall come TO ME." Oh! the heart-attracting glory that is in Jesus Christ,when he is discovered, to draw those to him that are given to him of the Father;therefore those that came of old, rendered this as the cause of their coming to him:"And we beheld his glory, as of the only begotten of the Father" (John1:14). And the reason why others come not, but perish in their sins, is for wantof a sight of his glory: "If our gospel be hid, it is hid to them that are lost:in whom the God of this world hath blinded the minds of them that believe not, lestthe light of the glorious gospel of Christ, who is the image of God, should shineunto them" (2 Cor 4:3,4).

There is therefore heart-pulling glory in Jesus Christ, which, when discovered, drawsthe man to him; wherefore by shall come to me, Christ may mean, when his glory isdiscovered, then they must come, then they shall come to me. Therefore, as the truecomers come with weeping and relenting, as being sensible of their own vileness,so again it is said, that "the ransomed of the Lord shall return, and come toZion with songs and everlasting joy upon their heads; they shall obtain joy and gladness,and sorrow and sighing shall flee away." That is, at the sight of the gloryof that grace that shows itself to them now in the face of our Lord Jesus Christ,and in the hopes that they now have of being with him in the heavenly tabernacles.Therefore it saith again, "With gladness and rejoicing shall they be brought;they shall enter into the King's palace" (Isa 35:10; 51:11; Psa 45:15). Thereis therefore heart-attracting glory in the Lord Jesus Christ, which, when discovered,subjects the heart to the Word, and makes us come to him.

It is said of Abraham, that when he dwelt in Mesopotamia, "the God of gloryappeared unto him," saying, "Get thee out of thy country." And whatthen? Why, away he went from his house and friends, and all the world could not stayhim. "Now," as the Psalmist says, "Who is this King of glory?"he answers, "The Lord, mighty in battle" (Psa 24:8). And who was that,but he that "spoiled principalities and powers," when he did hang uponthe tree, triumphing over them thereon? And who was that but Jesus Christ, even theperson speaking in the text? Therefore he said of Abraham, "He saw his day.Yea," saith he to the Jews, "your father Abraham rejoiced to see my day,and he saw it, and was glad" (Col 2:15; James 2:23; John 8:56).

Indeed, the carnal man says, at least in his heart, "There is no form or comelinessin Christ; and when we shall see him, there is no beauty that we should desire him,"(Isa 53:2); but he lies. This he speaks, as having never seen him. But they thatstand in his house, and look upon him through the glass of his Word, by the helpof his Holy Spirit, they will tell you other things. "But we all," saythey, "with open face, beholding as in a glass the glory of the Lord, are changedinto the same image from glory to glory" (2 Cor 3:18). They see glory in hisperson, glory in his undertakings, glory in the merit of his blood, and glory inthe perfection of his righteousness; yea, heart-affecting, heart-sweetening, andheart-changing glory!

Indeed, his glory is veiled, and cannot be seen but as discovered by the Father (Matt11:27). It is veiled with flesh, with meanness of descent from the flesh, and withthat ignominy and shame that attended him in the flesh; but they that can, in God'slight, see through these things, they shall see glory in him; yea, such glory aswill draw and pull their hearts unto him.

Moses was the adopted son of Pharaoh's daughter; and for aught I know, had been kingat last, had he now conformed to the present vanities that were there at court; buthe could not, he would not do it. Why? What was the matter? Why! he saw more in theworst of Christ (bear with the expression), than he saw in the best of all the treasuresof the land of Egypt. He "refused to be called the son of Pharaoh's daughter;choosing rather to suffer affliction with the people of God, than to enjoy the pleasuresof sin for a season; esteeming the reproach of Christ greater riches than the treasuresin Egypt; for he had respect unto the recompence of the reward. He forsook Egypt,not fearing the wrath of the king." But what emboldened him thus to do? Why,"he endured;" for he had a sight of the person speaking in the text. "Heendured, as seeing him who is invisible." But I say, would a sight of Jesushave thus taken away Moses' heart from a crown, and a kingdom, &c., had he notby that sight seen more in him than was to be seen in them? (Heb 11:24-26).

Therefore, when he saith, shall come to me, he means, they shall have a discoveryof the glory of the grace that is in him; and the beauty and glory of that is ofsuch virtue, that it constraineth, and forceth, with a blessed violency, the heartsof those that are given to him.

Moses, of whom we spake before, was no child when he was thus taken with the beauteousglory of his Lord. He was forty years old, and so consequently was able, being aman of that wisdom and opportunity as he was, to make the best judgment of the things,and of the goodness of them that was before him in the land of Egypt. But he, evenhe it was, that set that low esteem upon the glory of Egypt, as to count it not worththe meddling with, when he had a sight of this Lord Jesus Christ. This wicked worldthinks, that the fancies of a heaven, and a happiness hereafter, may serve well enoughto take the heart of such, as either have not the world's good things to delightin; or that are fools, and know not how to delight themselves therein. But let themknow again, that we have had men of all ranks and qualities, that have been takenwith the glory of our Lord Jesus, and have left all to follow him. As Abel, Seth,Enoch, Noah, Abraham, Isaac, Jacob, Moses, Samuel, David, Solomon; and who not, thathad either wit or grace, to savour heavenly things? Indeed none can stand off fromhim, nor any longer hold out against him to whom he reveals the glory of his grace.

[THE PROMISE TO THOSE COMING TO CHRIST.]

"AND HIM THAT COMETH TO ME I will in no wise cast out."

By these words our Lord Jesus doth set forth yet more amply the great goodness ofhis nature towards the coming sinner. Before, he said, They shall come; and herehe declareth, That with heart and affections he will receive them. But, by the way,let me speak one word or two to the seeming conditionality of this promise with whichnow I have to do. "And him that cometh to me I will in no wise cast out."Where it is evident, may some say, that Christ's receiving us to mercy depends uponour coming, and so our salvation by Christ is conditional. If we come, we shall bereceived; if not, we shall not; for that is fully intimated by the words. The promiseof reception is only to him that cometh. "And him that cometh." I answer,that the coming in these words mentioned, as a condition of being received to life,is that which is promised, yea, concluded to be effected in us by the promise goingbefore. In those latter words, coming to Christ is implicitly required of us; andin the words before, that grace that can make us come is positively promised to us."All that the Father giveth me shall come to me; and him that cometh to me Iwill in no wise cast out" thence. We come to Christ, because it is said, Weshall come; because it is given to us to come. So that the condition which is expressedby Christ in these latter words is absolutely promised in the words before. And,indeed, the coming here intended is nothing else but the effect of "shall cometo me. They shall come, and I will not cast them out."

"AND HIM THAT COMETH."

He saith not, and him that is come, but him that cometh. To speak to these words,First, In general. Second, More particularly.

[First.] In general. They suggest unto us these four things: –

1. That Jesus Christ doth build upon it, that since the Father gave his people tohim, they shall be enabled to come unto him. "And him that cometh." Aswho should say, I know that since they are given to me, they shall be enabled tocome unto me. He saith not, if they come, or I suppose they will come; but, "andhim that cometh." By these words, therefore, he shows us that he addressethhimself to the receiving of them whom the Father gave to him to save them. I say,he addresseth himself, or prepareth himself to receive them. By which, as I said,he concludeth or buildeth upon it, that they shall indeed come to him. He lookeththat the Father should bring them into his bosom, and so stands ready to embracethem.

2. Christ also suggesteth by these words, that he very well knoweth who are givento him; not by their coming to him, but by their being given to him. "All thatthe Father giveth me shall come to me; and him that cometh," &c. This himhe knoweth to be one of them that the Father hath given him; and, therefore, he receivedhim, even because the Father hath given him to him (John 10). "I know my sheep,"saith he. Not only those that already have knowledge of him, but those, too, thatyet are ignorant of him. "Other sheep I have," said he, "which arenot of this fold," (John 10:16); not of the Jewish church, but those that liein their sins, even the rude and barbarous Gentiles. Therefore, when Paul was afraidto stay at Corinth, from a supposition that some mischief might befall him there;"Be not afraid," said the Lord Jesus to him, "but speak, and holdnot thy peace - for I have much people in this city" (Acts 18:9,10). The peoplethat the Lord here speaks of were not at this time accounted his, by reason of awork of conversion that already had passed upon them, but by virtue of the gift ofthe Father; for he had given them unto him. Therefore was Paul to stay here, to speakthe word of the Lord to them, that, by his speaking, the Holy Ghost might effectuallywork over their souls, to the causing them to come to him, who was also ready, withheart and soul, to receive them.

3. Christ, by these words, also suggesteth, that no more come unto him than, indeed,are given him of the Father. For the him in this place is one of the all that byChrist was mentioned before. "All that the Father giveth me shall come to me;"and every him of that all, "I will in no wise cast out." This the apostleinsinuateth, where he saith, "He gave some, apostles; and some, prophets; andsome, evangelists; and some, pastors and teachers; for the perfecting of the saints,for the work of the ministry, for the edifying of the body of Christ; till we allcome in the unity of the faith, and of the knowledge of the Son of God, unto a perfectman, unto the measure of the stature of the fullness of Christ" (Eph 4:11-13).

Mark, as in the text, so here he speaketh of all. "Until we all come."We all! all who? Doubtless, "All that the Father giveth to Christ." Thisis further insinuated, because he called this ALL the body of Christ; the measureof the stature of the fullness of Christ. By which he means the universal numbergiven; to wit, the true elect church, which is said to be his body and fullness (Eph1:22,23).

4. Christ Jesus, by these words, further suggesteth, that he is well content withthis gift of the Father to him. "All that the Father giveth me shall come tome; and him that cometh to me I will in no wise cast out." I will heartily,willingly, and with great content of mind, receive him.

They show us, also, that Christ's love in receiving is as large as his Father's lovein giving, and no larger. Hence, he thanks him for his gift, and also thanks himfor hiding of him and his things from the rest of the wicked (Matt 11:25; Luke 10:21).But,

Secondly, and more particularly, "And HIM that cometh."

[Import of the word HIM.]

"And him." This word him; by it Christ looketh back to the gift of theFather; not only in the lump and whole of the gift, but to the every him of thatlump. As who should say, I do not only accept of the gift of my Father in the general,but have a special regard to every of them in particular; and will secure not onlysome, or the greatest part, but every him, every dust. Not a hoof of all shall belost or left behind. And, indeed, in this he consenteth to his Father's will, whichis that of all that he hath given him, he should lose nothing (John 6:39).

"And him." Christ Jesus, also, by his thus dividing the gift of his Fatherinto hims, and by his speaking of them in the singular number, shows what a particularwork shall be wrought in each one, at the time appointed of the Father. "Andit shall come to pass in that day," saith the prophet, "that the Lord shallbeat off from the channel of the river unto the stream of Egypt, and ye shall begathered one by one, O ye children of Israel." Here are the hims, one by one,to be gathered to him by the Father (Isa 27:12).

He shows also hereby that no lineage, kindred, or relation, can at all be profitedby any outward or carnal union with the person that the Father hath given to Christ.It is only him, the given HIM, the coming him, that he intends absolutely to secure.Men make a great ado with the children of believers; and oh the children of believers![13] But if the child of the believer is not the him concerned in this absolute promise,it is not these men's great cry, nor yet what the parent or child can do, that caninterest him in this promise of the Lord Christ, this absolute promise.

AND HIM. There are divers sorts of persons that the Father hath given to Jesus Christ;they are not all of one rank, of one quality; some are high, some are low; some arewise, some fools; some are more civil, and complying with the law; some more profane,and averse to him and his gospel. Now, since those that are given to him are, insome sense, so diverse; and again, since he yet saith, "And him that cometh,"&c., he, by that, doth give us to understand that he is not, as men, for pickingand choosing, to take a best and leave a worst, but he is for him that the Fatherhath given him, and that cometh to him. "He shall not alter it, nor change it,a good for a bad, or a bad for a good," (Lev 27:10); but will take him as heis, and will save his soul.

There is many a sad wretch given by the Father to Jesus Christ; but not one of themall is despised or slighted by him. It is said of those that the Father hath givento Christ that they have done worse than the heathen; that they were murderers, thieves,drunkards, unclean persons, and what not; but he has received them, washed them,and saved them. A fit emblem of this sort is that wretched instance mentioned inthe 16th of Ezekiel, that was cast out in a stinking condition, to the loathing ofits person, in the days that it was born; a creature in such a wretched condition,that no eye pitied, to do any of the things there mentioned unto it, or to have compassionupon it; no eye but his that speaketh in the text.

AND HIM. Let him be as red as blood, let him be as red as crimson. Some men are blood-redsinners, crimson-sinners, sinners of a double die; dipped and dipped again, beforethey come to Jesus Christ. Art thou that readest these lines such an one? Speak out,man! Art thou such an one? and art thou now coming to Jesus Christ for the mercyof justification, that thou mightest be made white in his blood, and be covered withhis righteousness? Fear not; forasmuch as this thy coming betokeneth that thou artof the number of them that the Father hath given to Christ; for he will in no wisecast thee out. "Come now," saith Christ, "and let us reason together;though your sins be as scarlet, they shall be as white as snow; though they be redlike crimson, they shall be as wool" (Isa 1:18).

AND HIM. There was many a strange HIM came to Jesus Christ, in the days of his flesh;but he received them all, without turning any away; speaking unto them "of thekingdom of God, and healed them that had need of healing" (Luke 9:11; 4:40).These words, AND HIM, are therefore words to be wondered at. That not one of themwho, by virtue of the Father's gift, and drawing, are coming to Jesus Christ, I say,that not one of them, whatever they have been, whatever they have done, should berejected or set by, but admitted to a share in his saving grace. It is said in Luke,that the people "wondered at the gracious words which proceeded out of his mouth"(4:22). Now this is one of his gracious words; these words are like drops of honey,as it is said, "Pleasant words are as an honey-comb, sweet to the soul, andhealth to the bones" (Prov 16:24). These are gracious words indeed, even asfull as a faithful and merciful High-priest could speak them. Luther saith, "WhenChrist speaketh, he hath a mouth as wide as heaven and earth." That is, to speakfully to the encouragement of every sinful him that is coming to Jesus Christ. Andthat his word is certain, hear how himself confirms it: "Heaven and earth,"saith he, "shall pass away; but my words shall not pass away" (Isa 51:6;Matt 24:35).

It is also confirmed by the testimony of the four evangelists, who gave faithfulrelation of his loving reception of all sorts of coming sinners, whether they werepublicans, harlots, thieves, possessed of devils, bedlams, and what not (Luke 19:1-10;Matt 21:31; Luke 15; 23:43; Mark 16:9; 5:1-9).

This, then, shows us, 1. "The greatness of the merits of Christ." 2. Thewillingness of his heart to impute them for life to the great, if coming, sinners.

1. This shows us the greatness of the merits of Christ; for it must not be supposed,that his words are bigger than his worthiness. He is strong to execute his word.He can do, as well as speak. He can do exceeding abundantly more than we ask or think,even to the uttermost, and outside of his word (Eph 3:20). Now, then, since he concludethany coming HIM; it must be concluded, that he can save to the uttermost sin, anycoming HIM.

Do you think, I say, that the Lord Je