But he suffers no rival on his throne, no partnership with Moses or
John Baptist. The personification of "shall come," and of "ignorance,"
is strikingly illustrative; as is "sin, the winding-sheet of the
soul;" "unbelief, the white devil;" the sinner being a counsellor
for Satan; and the two ways of taking our own likeness. His appeal
to persecutors is most forcible. But I must not detain the reader
longer from the pleasure 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 I WILL IN NO WISE CAST OUT."--JOHN 6:37.

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

Note, When providences are black and terrible to God's people, the
Lord Jesus shows himself 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 the wind and the
water; they were also afraid of their Lord and Saviour, when he
appeared to 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 the manner 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 whither it went.

Note, When Christ is absent from his people, they go on but slowly,
and with great difficulty; but when he joineth himself unto them,
oh! how fast they steer their course! 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 gone and 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 camest thou 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 the loaves, and were filled."

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

Note again, They are not feigning compliments, but gracious
intentions, that crown the 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 their hearts be rotten, even then will they
meet with a check and rebuke. "Ye seek me, not because ye saw the
miracles, but because ye did eat of the loaves, and were filled."

Yet observe again, He doth not refuse to give, even to these, good
counsel: he bids them labour for the meat that endureth to eternal
life. Oh! how willingly would Jesus Christ have even those professors
that come to him with pretences only, come to him sincerely, 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 intimateth that, since they were professors in
pretence only, and therefore such as his soul could not delight
in, as such, that he would content himself with a remnant that his
Father had bestowed upon him. As who should say, I am not like to
be honoured in your salvation; but the Father hath bestowed upon
me a people, and they shall come to me in truth, and in them will
I be satisfied. The text, therefore, may be called Christ's repose;
in the fulfilling whereof he resteth himself content, after much
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; and him 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 of some
of his followers. He also thus betook himself to rest under the
consideration of the little effect that his ministry had in Capernaum,
Chorazin, and Bethsaida: "I thank thee, O Father," said he, "Lord
of heaven and earth, because thou has hid these things from the wise
and prudent, and hast revealed them unto babes; even so, Father,
for so it seemed good in thy sight" (Matt 11:25; Luke 10:21).

The text, in the general, standeth of TWO PARTS, and hath special
respect to the Father 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 I will in no wise cast
out." The first part of the text, as is evident, respecteth the
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 gift itself; and that is the gift of certain persons
to the Son. The Father giveth, and that 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 in these particulars:--1. In his hearty acknowledgement of
it to be a gift: "The Father giveth me." 2. In his taking notice,
after a solemn manner, of all and every part of the gift: "All
that the Father giveth me." 3. In his resolution to 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 their coming: "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 to view: 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 better understand the mind of
Christ in the use of it here, we must consider, that it is limited
and restrained only to those that shall be saved, to wit, to those
that shall come 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 taken for the whole family of Jacob.
"And so all Israel shall be saved" (Rom 11:26). 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 because they are of
the seed of Abraham, are they all children; but, In Isaac shall thy
seed be called. That is, they which are the children of the flesh,
these are not the children of 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," said Christ, "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 taken up into heaven; and if, by "drawing
ALL men after him," he meant a drawing them 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 hath concluded 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 the all 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 that
you find in the words. The second all doth also intend the same
people; but yet only so many of them as God will have mercy upon.
"He hath concluded them all in unbelief, that he might have mercy
upon all." The all also in the text, is likewise to be limited and
restrained to the saved, and to them only. But again;--

The word "giveth," or "hath given," must be restrained, after the
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 largest sense; 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
must be taken.

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

1. Because, then, all the men, yea, all the things in the world,
must be saved. "All things," 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 intended in the text must be
restrained to some, to a gift that is given by way of speciality
by 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 heathen for 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
break them 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 with those 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 intended in the text
must be restrained to some, to a gift that is given by way of
speciality by 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 that hate me" (verse 40). These, therefore,
cannot be of the number of those that are 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 and deep designs in the world. Thus Judas was given
to Christ, to wit, that by him, even as was determined before, he
might bring about his death, and so the salvation of his elect by
his blood. Yea, and Judas must so manage this business, as that
he must lose himself for ever in bringing it to pass. Therefore
the Lord Jesus, even in his losing of Judas, applies himself to
the judgment of his Father, if he had not in that thing done that
which was right, even in suffering of Judas so to bring about his
Master's death, as that he might, by so doing, bring about his own
eternal damnation also.

"Those," said he, "that thou gavest me, I have kept, and none of
them is lost, but the son of perdition; that the Scripture might be
fulfilled" (John 17:12). Let us, then, grant that Judas was given
to Christ, but not as others are given to him, not as those made
mention of in the text; for then he should have failed to have
been so received by Christ, and kept to eternal life. Indeed, he
was given to Christ; but he was given to him to lose him, in the
way that I have mentioned before; he was given to Christ, that he
by him might bring about his own death, as was before determined;
and that in the overthrow of him that did it. Yea, he must bring
about his own death, as was before determined, and that in the
overthrow of him that did it. Yea, he must bring about his dying
for us in the loss of the instrument that betrayed him, that he
might even fulfil the Scripture in his destruction, as well as in
the salvation of the rest. "And none of them is lost, but the son
of perdition; that the Scripture might be fulfilled."

[Second, Those intended as the gift.]--The gift, therefore, in the
text, must not be taken in the largest sense, but even as the words
will bear, to wit, for such a gift as he accepteth, and promiseth
to be an effectual means of eternal salvation to. "All that the
Father giveth me shall come to me; and him that cometh to me I will
in no wise cast out." Mark! they shall come that are in special
given to 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 covenant to the Son; those that in other places are
called "the elect," "the chosen," "the sheep," and "the children
of the promise," &c. These be they that the Father hath given to
Christ to keep them; those that Christ hath promised eternal life
unto; those to whom he hath given his word, and that 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 given me I should lose nothing, but should raise it up again
at the last day" (John 6:39). "And I give unto them eternal life;
and they shall never perish, neither shall any man pluck them out
of my hand. My Father which gave them me, is greater than 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 life to as many as thou hast given him. Thine they were,
and thou gavest them me, and they have kept thy word; I pray for
them: I pray not for the world, but for them which thou hast given
me; for they are thine. And all mine are thine, and thine are mine;
and I am glorified in them." "Keep through thine own name those
whom thou hast given me, that they may be one, as we are." "Father,
I will that they also, whom thou hast given me, be with me where I
am; that they may behold my glory, which thou hast given me: for thou
lovedst me before the foundation of the world" (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 the given 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 in such sort as our foolish fancies or groundless
opinions will prompt us to, but do admit of an enlargement or a
restriction, according to the true meaning and intent of the text.
We must therefore diligently consult the meaning of the text, by
comparing it with other the sayings of God; so shall we be better
able to find out the mind of 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 describeth
the person giving; by which we may learn several useful things.

First, That the Lord God, and Father of our Lord Jesus Christ, is
concerned with the Son in the salvation of his people. True, his
acts, as to our salvation, are diverse from those of the Son; he
was not capable of doing that, or those things for us, as did the
Son; he died not, he spilt not blood for our redemption, as the
Son; 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 of us, in giving of us to his Son; yea, and
in giving his Son also to be a ransom for us. 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
come to 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 hand in the salvation of sinners. We
ought to give "thanks unto the Father, which hath 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 sinner
to Christ to save him.

Second, Christ Jesus the Lord, by this word "Father," would
familiarize this giver to us. Naturally the name of God is dreadful
to us, especially when he is discovered to us by those names that
declare his justice, holiness, power, and glory; but now this word
"Father" is a familiar word, it frighteth not the sinner, but rather
inclineth his heart to love, and be pleased with the remembrance
of him. Hence Christ also, when he would have us to pray with godly
boldness, puts this word "Father" into our mouths; saying, "When
ye pray, say, Our Father which art in heaven;" concluding thereby,
that by the familiarity that by 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
word Father, it doth me more good than when I call him by any other
Scripture name. It is worth your noting, that to call God by his
relative title was rare among the saints in Old Testament times.
Seldom do you find him called by this name; no, sometimes not in
three or four books: but now in New Testament times, he is called
by no name so 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 interest in, God, than any other expression; for by this one name
we are made to understand that all our mercies are the offspring of
God, and that we also that are called are his 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
to intimate, at the first sound, as if the Father's gift to the Son
was not an act that is past, but one that is present and continuing;
when, indeed, this gift was bestowed upon Christ when the covenant,
the eternal covenant, was made between them before all worlds.
Wherefore, in those other places, when this gift is mentioned, it
is still spoken of, as of an act that is past; as, "All that he
hath give me; to as many as thou hast given me; thou gavest them
me; and those which thou hast given me." Therefore, of necessity,
this must be the first and chief sense of the text; 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
which covenant this gift of the Father is most certainly comprised,
will be shaken, or at leastwise questionable, by erroneous and
wicked men: for they may say, That the Father 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 time to come, and is to be spoken of with reference
to such time; yet with God it is not so. Things past, or things to
come, are always present with God, and with his Son Jesus Christ:
He "calleth those things which be not," that is, to us, "as though
they were" (Rom 4:17). And again, "Known unto God are all his works
from the beginning of the world." All things to God are present,
and so the gift of the Father to the Son, although to us, as is
manifest by the word, it is an act that is past (Acts 15:16).

2. Christ may express himself thus, to show, that the Father hath
not only given him this portion in the lump, before the world was,
but that those that he had so given, he will give him again; that
is, will bring them to him at the time of their conversion; for
the Father bringeth them to Christ (John 6:44). As it is said, "She
shall be brought unto the king in raiment of needle-work;" that
is, in the righteousness of Christ; for it is God that imputeth
that to those that are saved (Psa 45:14; 1 Cor 1). A man giveth
his daughter to such a man, first in order to marriage, and this
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 that the Father hath, before the world
was, given to Jesus Christ, he giveth them again to him in the day
of their espousals.

Things that are given among men, are ofttimes best at first; to wit,
when they are new; and the reason is, because all earthly things
wax old; but with Christ it is not 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 of
Canaan 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). Not but 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 were now also in the
very act of taking possession, when as yet they were on the other
side Jordan. What then should be the meaning? Why, I take it to be
this. That the land should be to them always as new; as new as if
they were taking possession thereof but now. And so is the gift
of the Father, mentioned in the text, to the Son; it is always new,
as if it were always new.

"All that the Father giveth me." In these words you find mention
made of two persons, the Father and the Son; the Father giving,
and the Son receiving or accepting of this gift. This, then, in the
first place, clearly demonstrateth, that the Father and the Son,
though they, with the Holy Ghost, are one and the same eternal God;
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 two of the three, therefore a word about
these two. The giver and receiver cannot be the same person in
a proper sense, in the same act of giving and receiving. He that
giveth, 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, of himself, but of the Father:
so when the Father giveth commandment, he giveth it not to 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
Father that sent me beareth witness of me" (John 8:18).

Further, here is something implied that is not expressed, to wit,
that the Father hath not given all men to Christ; that is, in that
sense as it is intended in this text, 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.
He gives some up to idolatry; he gives some up to uncleanness, to
vile affections, and to 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 their own 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 that he will pardon, as he saith, "For I will
pardon them whom I reserve" (Jer 50:20). 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, that of
all which he hath given me I should lose nothing, but should raise
it up again at 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 declare unto us these following things:--

First, That he is able to answer this design of God, to wit, to
save them to the uttermost sin, the uttermost temptation, &c. (Heb
7:25). Hence he is said to lay "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 calls for almightiness
in the undertaker: hence he is called the "Mighty God, the wonderful
Counsellor," &c. Sin is strong, Satan is also strong, death and
the grave are strong, and so is the curse of the law; therefore it
follows, that this Jesus must needs be, by God the Father, accounted
almighty, in that he hath given his elect to him to save them, and
deliver them from these, and that in despite of all their force
and power.

And he gave us testimony of this his might, when he was employed in
that part of our deliverance that called for a declaration of it.
He abolished death; he destroyed him that had the power of death;
he was the destruction of the grave; he hath finished sin, and made
an end of it, as to its damning effects upon the persons that the
Father hath 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 Tim 1:10; 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 keys of 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 he is and will be faithful in his office of Mediator,
and that therefore they shall be secured from the fruit and wages
of their sins, which is eternal damnation, by his 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 work
of saving those that the Father hath given him for that purpose;
as "Moses was faithful in all his house." Yea, and more faithful
too, for Moses was faithful in 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, even upon this account,
because more faithful than he, as well as because of the dignity
of his person. Therefore in him, and in his truth and faithfulness,
God resteth well pleased, and hath put all the government of this
people upon his shoulders. Knowing that nothing shall be wanting
in him, that may any way perfect this design. And of this 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, and cleansing, he as freely poured it out of
his heart, as if it had been water out of a vessel; not sticking
to part with his own life, that the life which was laid up for 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 not been to the uttermost
faithful to the work he undertook; it is also, because he is faithful
and true, that in righteousness he doth judge and make work for
his people's deliverance. He will faithfully perform this trust
reposed in him. The Father knows this, and hath therefore given
his elect unto him.

Third, The Father's giving of them to him, to save them, declares
that he is, and will 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 all along
had with these people that have been given to him that saves them:
indeed he is 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 we but capable
of seeing how this Lord Jesus has been tried even by his people,
ever since there was one of them in the world, we should be amazed
at his patience and gentle carriages to them. It is said, indeed,
"The Lord is very pitiful, slow to anger, and of great mercy." And,
indeed, if he had not been so, he could never have endured their
manners as he has done from Adam hitherto. Therefore is his pity
and bowels towards his church preferred above the pity and bowels
of a mother towards her child. "Can a woman forget her sucking
child, that she should not have compassion on the son of her womb?
Yea, they may forget, yet will I not forget thee," saith the Lord
(Isa 49:15).

God did once give Moses, as Christ's servant, an handful of his
people, to carry them in his bosom, but no further than from Egypt
to Canaan; and this Moses, as is said of him by the Holy Ghost,
was the meekest man that was then to be found in the earth; yea,
and he loved the people at a very great rate; yet neither would
his meekness nor love hold out in this work; he failed and grew
passionate, even to the provoking his God to anger under this work.
"And Moses said unto the Lord, Wherefore hast thou afflicted thy
servant?" But what was the affliction? Why, the Lord had said unto
him, "Carry this people in thy bosom as a nursing father beareth
the suckling child, unto the land which thou swarest unto their
fathers." And how then? Not I, says Moses, "I am not able to bear
all this people alone, because it 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 show gentleness and patience towards them, under all the
provocations wherewith they would provoke him from that time till
he had brought them to their land; but he failed in the work;
he could not exercise it, because he had not that sufficiency of
patience towards them. But now it is said of the person speaking in
the text, "That he shall gather the lambs with his arm, and carry
them in his bosom, and shall gently lead those that are with young"
(Isa 40:11). Intimating, that this was one of the qualifications
that God looked for, and knew was in him, when he gave his elect
to him to save them.

Fourth, The Father giving of him to save them, declares that he
hath a sufficiency of wisdom to wage with all those difficulties
that would attend him in his bringing of his sons and daughters
unto glory. He made him to us to be wisdom; yea, he is called wisdom
itself (1 Cor 1:30). And God saith, moreover, That "he shall deal
prudently" (Isa 52:13). And, indeed, he that shall take upon him
to be the Saviour of 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 father and mother,
when their wisdom was at highest (Gen 3). But if we talk of wisdom,
our Jesus is wise, wiser than Solomon, wiser than all men, wiser
than all angels; he is 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 of the Father, in that he should choose out one
every way so well prepared for the work of man's salvation.

Herein, indeed, perceive we the love of God. Huram gathered, that
God loved Israel because he had given them such a king as Solomon
(2 Chron 2:11). But how much more may we behold the love that God
hath bestowed upon us, in that he hath given us to his 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 is closely inserted an answer unto the Father's end in giving
of his elect to Jesus Christ. The Father's end was, that they might
come to him, and be saved by him; and that, 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 come
to 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 sufficiency of 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 all the means that shall
be used to that end. As was said to the evil spirit that was sent
to persuade Ahab to go and fall at Ramoth-Gilead; Go: "Thou shalt
persuade him, and prevail also: go forth, and do so" (1 Kings
22:22). So will Jesus Christ say to the means that shall be used
for the bringing of those to him that the Father hath given him.
I say, he will bless it effectually to this very end; it shall
persuade them, 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 lose nothing, but should raise
it up at the last day," (John 6:39); in order next unto 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 effectually wrought, though but in any one of them.
But this shall not fail to be wrought in them, even in all the
Father hath given him to save. "All that the Father hath given me
shall come unto me," &c.

But to speak more distinctly to the words, THEY "SHALL COME," two
things I would show you from these words--FIRST, What it is to come
to Christ. SECOND, What force 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 understood spiritually, not carnally; for many came
to him carnally, or bodily, that had no saving 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 to his ordinances and ways of worship, which availeth not
anything; but with them I shall not now meddle, for they are not
intended in the text. The coming, then, intended in the text is to
be understood of the coming of the mind to him, even the moving of
the heart towards him. I say the moving of the heart towards him,
from a sound sense 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, That coming to Christ is a moving of the mind towards him.
Second, That it is a moving of the mind towards him, from a sound
sense of the absolute want that a man hath of him for his justification
and salvation.

[First.] To speak to the first, that it is a moving of the mind
towards him. This is evident; because coming hither or thither,
if it be voluntary, is by an act of the mind or will; so coming to
Christ is through the inclining of the will. "Thy people shall be
willing" (Psa 110:3). This willingness of heart is it which sets
the mind a-moving after or towards him. The church expresseth this
moving of her mind towards Christ by the moving of her bowels. "My
beloved put in his hand by the hole of the door, and my bowels were
moved for him" (Can 5:4). "My bowels;" the passions of my mind
and affections; which passions of the affections are expressed by
the yearning and sounding of the bowels, the yearning or passionate
working 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, whithersoever the rivers shall come, shall
live" (Eze 47:9). The water in this text is the grace of God in
the doctrine of it. The living things are the children of men, to
whom the grace of God, by the gospel, is preached. Now, saith he,
every living thing which moveth, whithersoever the water shall come,
shall live. And see how this word moveth is expounded by Christ
himself, in the book of the Revelations: "The Spirit and the bride
say, Come. And let him that heareth say, Come. And let him that
is athirst, come. And whosoever will," that is, willing, "let him
take the water of life freely" (Rev 22:17).

So that to move in thy mind and will after Christ, is to be coming
to him. There are many poor souls that are coming to Christ, that
yet cannot tell how to believe it, 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
moving of their mind, and the sounding of their bowels after him;
and count these none of this strange and wonderful thing; when,
indeed, it is a work of greatest wonder in this world, to see a man
who was sometimes dead in sin possessed of the devil, an enemy to
Christ and to all things spiritually good; I say, to see this man
moving with 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 absolute want that a man hath of him for his justification
and salvation. Indeed, without this sense of a lost condition without
him, there will be no moving of the mind towards him. A moving of
their mouth there may be; "With their mouth they show much love"
(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 not do them; that is, will
not come inwardly with their minds. "For with their mouth they
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 state by 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 great trumpet
shall be blown, and they shall come which were ready to perish in
the land of Assyria, and the outcasts in the land of Egypt, and
shall worship the Lord in the 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 moved to come
to Jesus Christ. This sense of things was that which made the three
thousand come, that made Saul come, that made the jailer come, and
that, indeed, makes all others come, that come effectually (Acts
2:8,18).

Of the true coming to Christ, the four lepers were a famous semblance,
of whom you read, (2 Kings 7:3), &c. The famine in those days was
sore in the land, there was 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 dismal colours 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
shall die there: if we sit still here, we die also. Now, therefore,
come, let us fall unto the host of the Syrians: if they save us
alive, we shall live; if they kill us, we shall but die." Here,
now, was necessity at work, and this necessity drove them to go
thither for life, whither else they would never have gone for it.
Thus it is with them that in truth come to Jesus Christ. Death
is before them, they see it and feel it; he is feeding upon them,
and will eat them quite up, if they come not to Jesus Christ; and
therefore they come, even of necessity, being forced thereto by that
sense they have of their being utterly and everlastingly undone,
if they find not safety in him. These are they that will come.
Indeed, these are they that are invited to come. "Come unto me,
all ye that labour and are heavy laden, and I will give you rest"
(Matt 11:28).

Take two or three things to make this more plain; to wit, That
coming to Christ floweth from 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; I will cause them to walk by the rivers of waters in a
straight way wherein they shall not stumble" (Jer 31:9). Mind it;
they come with weeping and supplication; they come with prayers and
tears. Now prayers and tears are the effects of a right sense of
the need of mercy. Thus a senseless sinner cannot come, he cannot
pray, he cannot cry, 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 Judah together, going
and weeping: they shall go and seek the Lord their God. They shall
ask the way to Zion with their faces thitherward, saying, Come
and let us join ourselves to 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 flying to him from wrath to come. By all which terms
is set forth the sense of the man that comes; 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, he is 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 way of escape before they fly. Therefore, as I said,
flying is the last thing. When all refuge 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 are coming to him, "Lord, save me,"
or I perish; "Men and brethren, what shall we do?" "Sirs, what must
I do to be saved?" and the like (Matt 14:30; Acts 2:37; 16:30).
This language doth sufficiently discover that the truly-coming souls
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 such are "pricked in their heart," that is, with the
sentence of death by the law; and the least prick in the heart
kills a man (Acts 2:37). Such are said, as I said before, to weep,
to tremble, and to be astonished in themselves at the evident and
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, or the 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 way to hinder his coming
to Jesus Christ. There are a great many pretended comers to Jesus
Christ in the world; and they are much like to the man you read of
in Matthew 21:30, that said to his father's bidding, "I go, Sir,
and went not." I say, there are a great many such comers to Jesus
Christ; they say, when Christ calls by 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 notice of 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 yourselves with 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 lie in 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 as being moved thereto from a sight and consideration
of my lost condition, for I see without 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, and to be saved, although at present thou hast no other
end, is a lawful and good coming to Jesus Christ. This is evident,
because Christ propoundeth life as the only argument to prevail
with sinners to come to him, and so also blameth them because they
come not 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 sinners to come to him, in which he propoundeth
nothing to them but their safety. As, "whosoever believeth in him
should not perish;" he that believeth is "passed from death unto
life." "He that believeth--shall be saved." "He that believeth on
him is not condemned." And believing and coming are all one. So
that you see, to come to Christ for life, is a lawful coming and
good. In that he believeth, that he alone hath made atonement for
sin (Rom 2). And let me add over and above, that for a man to come
to Christ for life, though he comes to him for nothing 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 in these two general heads. (1.) He consenteth to the
truth of all those sayings that testify that sin is most abominable
in itself, dishonourable to God, and damnable to 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 death and damnation; for so also says the
man that comes to Jesus Christ for life (Rom 7:24,25; 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 unless a 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 to give 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 Christ hath more power to save from sin by the
sacrifice that he hath offered for it, than hath all law, devils,
death, or sin to condemn. He that believes not this, will not come
to Jesus Christ for life (Acts 13:38; Heb 2:14,15; Rev 1:17,18).
(2.) In that he believeth that Christ, according to his office,
will be most faithful and merciful in the discharge of his office.
This must be included in the faith of him that comes for 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 against sin, and against the ragged and imperfect righteousness
of the world; yea, and against false Christs, and damnable errors,
that set themselves against the worthiness of his merits and
sufficiency. This is evident, for that such a soul singleth Christ
out 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 of thyself, by which also thou condemnest the world,
and art become heir of the righteousness which is by faith (Heb
11:7). Wherefore, coming sinner, be content; he that cometh to
Jesus Christ, believeth too that he is willing to show mercy to,
and have compassion upon him, though unworthy, that comes to him
for life. And therefore thy soul lieth not only under a special
invitation to come, but under a promise too of being accepted and
forgiven (Matt 11:28).

All these particular parts and qualities of faith are in that
soul that comes to Jesus Christ for life, as is evident to any
indifferent judgment. For, will he that believeth not the testimony
of Christ concerning the baseness of sin, and the insufficiency
of the righteousness of the world, come to Christ for life? No. He
that believeth not this testimony of the word, comes not. He that
believeth that there is life anywhere else, comes not. He that
questions whether the Father hath given Christ power to forgive,
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 that questions 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, perhaps thou dost not believe with that full assurance, nor
hast thou leisure to take notice of thy faith as to these distinct
acts of it; but yet all this faith is in him coming to Christ for
life. And the faith that thus worketh, is the faith of the best
and purest 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 these two things.

1st. [Consider] that the cities of refuge were erected for those
that were dead in law, and that yet would live by grace; even for
those that were to fly thither for life 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
the people 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 is meant 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; even those
of them that escaped thither for life.

2dly. [Consider] that of Ahab, when Benhadad sent to him for life,
saying, "Thus saith thy servant Benhadad, I pray thee let me live."
Though Benhadad had sought the crown, kingdom, yea, and also the
life of Ahab, yet how effectually doth Benhadad prevail 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 him as Ahab, he might grant an humble Benhadad life;
thou neither beggest of him his crown 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 goodness and mercy itself!
yea, since thou art also called upon, yea, greatly encouraged
by a promise of life, to come unto him for life! Read also these
Scriptures, Numbers 35:11,14,15, 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's glory 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 coming to him for life? Come thou for life, and trouble
not thy head with such objections against thyself, and let God and
Christ alone to glorify themselves in the salvation of 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, as the 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 of thy designs, though thou
hast need of his. Eternal life, pardon of sin, and deliverance from
wrath to come, Christ propounds to thee, and these be the things
that thou hast need 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 come to him for life,
and live (John 5:34; 10:10; 3:36; Matt 1:21; Prov 8:35,36; 1 Thess
1:10; John 11:25,26).

When the jailer said, "Sirs, What must I do to be saved?" Paul did
not so much as once ask him, What is your end in this question?
do you design the glory of God, in the salvation of your soul? He
had more wit; he knew that such questions as these would have been
but fools' babbles about, instead of a sufficient salve5 "Which
Cambell seeing, though he could not salve, to so weighty a question
as this. Wherefore, since this poor wretch lacked salvation by Jesus
Christ, I mean to be saved from hell and death," which he knew, now,
was due to him for the sins that he had committed, Paul bids him,
like a poor condemned sinner as he was, to proceed still in this
his way of self-seeking, saying, "Believe on the Lord Jesus Christ,
and thou shalt be saved" (Acts 16:30-32). I know that afterwards
thou wilt desire to glorify Christ by walking in the way of his
precepts; but at present thou wantest life; the avenger of blood
is behind thee, and the devil like a roaring lion is behind thee;
well, come now, and obtain life from these; and when thou hast
obtained some comfortable persuasion that thou art made partaker
of life by 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 forget not all his benefits:
6 who forgiveth all thine iniquities, who healeth all thy diseases;
who redeemeth thy life from destruction; who crowneth thee with
lovingkindness and tender mercies" (Psa 103:1-4).

Object. 3. But I cannot believe that I come to Christ aright, because
sometimes I am 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 I judge 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 me answer. That
which comes from thy heart, comes from thy will and affections, from
thy 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, dost thou with thy affection and
conscience thus question? Answ. No, my conscience trembles when
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, or else are the fruits of that body of sin and death
that yet dwells within thee, or perhaps from both together.

If they come wholly from the devil, as they seem, because thy
conscience and affections are against them, or if they come from
that body of death that is in thee, and be not thou curious in
inquiring from whether of them they come, the safest way is to lay
enough at thy own door; nothing of this should hinder thy coming,
nor make thee conclude thou comest not aright. 7 And before I leave
thee, let me a little query with thee about this matter.

1. Dost thou like these wicked blasphemies? Answ. No, no, their
presence and working kills 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 might be 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 thus to 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 thoughts for thy delectation
that are heavenly and holy, clearly declares, that these things are
not countenanced either with thy will, affections, understanding,
judgment, or conscience; and so, that thy heart is not in them, but
that rather they come immediately from the devil, or arise from the
body of death that is in thy flesh, of which thou oughtest thus to
say, "Now, then, it is no more I that do it, but sin that dwelleth
in me" (Rom 7:17).

I will give thee a pertinent instance. In Deuteronomy 22, thou
mayest read of a betrothed damsel, 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 now doth God, the righteous judge, pass upon the damsel
for this? "The man only that lay with her," saith God, "shall die.
But unto the damsel thou shalt do nothing; there is in the damsel
no sin worthy of death. For, as when a man riseth against his
neighbour, and slayeth him, even so is this matter; for he found
her in 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, is the devil; and he lighteth upon thee in a fit place,
even in the field, as thou art wandering after Jesus Christ; but
thou criest out, and by thy cry did show, that thou 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 for thy comfort take this into consideration, that he
came to heal them "that were oppressed of the devil" (Acts 10:38).

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

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

But, saith the soul, my dullness and indifferency in all holy duties,
demonstrate my heartlessness in coming; and to come, and not with
the heart, signifies nothing at all.

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

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 accepted that come, though attended with
those infirmities which thou at present groanest under. 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."
He saith 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 plagued with sensible sloth; so was the church when she
cried, "Draw me, we will run after thee;" and Paul, when he said,
"When I would do good, evil is present with me" (Song 14; Rom 7;
Gal 5:19). The works, strugglings, and oppositions of the flesh,
are more manifest than are the works of the Spirit in our hearts,
and so are sooner felt than they. What then? Let us not be
discouraged at the sight and feeling 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 coming sinner, and that will make thee make more haste unto
him. Discouraging thoughts they are like unto cold weather, they
benumb the senses, and make us go ungainly about our business;
but the sweet and warm gleads8 of promise are like the comfortable
beams of the sun, which liven and refresh. 9 You see how little
the bee and fly do play in the air in winter; why, the cold hinders
them from doing it; but when the 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 that flies 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 horse will hardly trot! Now, the desire of his mind
is not to be judged of by the slow pace 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
after Christ; it will be backward, though thy soul and heaven lie
at stake. 10 But be of 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 yet his heart was not so upright in him to David
as was his. It is true, Mephibosheth had 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 would have come after him faster than he did; and
Mephibosheth appealed to David, who was in 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,
and not in his mind. Why, poor coming sinner, thou canst not come
to Christ with that outward swiftness of a courier as many others
do; but doth the reason of thy backwardness lie 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 thought of thy heart, that this is true? Then take this
for thy comfort, he hath said, "I will assemble her that halteth--I
will make her that halted a remnant," (Micah 4:6), "and I will save
her that halteth" (Zeph 3:19). What canst thou have more 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 in chains. "Thus saith the Lord, The labour of Egypt,
and merchandise of Ethiopia and of the Sabeans, men of stature,
shall come over unto thee, and they shall be thine: they shall
come after thee: in chains they shall come over, and they shall
fall down unto thee: they shall make supplication unto thee,
saying--Surely there is 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
made up of guilt and filth, is heavy; it is a wretched bond about
thy neck, by which thy strength doth fail (Lam 1:14; 3:18). But come,
though thou comest in chains; it is glory 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;
it is Christ's work and glory to save thee from thy chains, to
enlarge thy steps, and set thee at liberty. The blind man, though
called, surely could not come apace to Jesus 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, and
his 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, how slowly, how hobblingly, they came to him, by reason
of their infirmities; and also how friendly, and kindly, and
graciously, he received them, and gave them the desire of 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 is manifest by two instances.

1. By the man that came to him at the eleventh hour. This man was
idle all the day long. He had a whole gospel day to come in, and
he played it all away save only the last hour thereof. But at last,
at the eleventh hour, he came, and goes into the vineyard to work
with the rest of the labourers, that had borne the burden and
heat of the day. Well, but how was he received by the lord of the
vineyard? Why, when pay-day came, he had even as much as the rest;
yea, had his money first. True, the others murmured at him; but
what did the Lord Jesus answer them? "Is thine eye evil, because
I am good? I will give unto this last, even as unto thee" (Matt
20:14,15).

2. The other instance is, the thief upon the cross. He came late
also, even as at an hour before his death; yea, he stayed from
Jesus Christ as long as he had liberty to be a thief, and longer
too; for could he have deluded the judge, and by lying words have
escaped his just condemnation, for ought I know, he had not come
as yet to 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, when this wicked one, even
now, desireth mercy at his hands, tells him, and that without the
least reflection upon him, for his former misspent life, "To-day
shalt thou be with me in paradise" (Luke 23:43). Let no man turn
this grace of God into wantonness. 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 the door upon men, he gives them no heart to come
to Jesus Christ. "None come but those to whom it is given of the
Father." But thou comest, therefore it is given to 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 God to give strength to come to the
birth, and yet to shut up the womb, (Isa 66:9); to give 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 soul shall live; and I will make an everlasting covenant with
you, even the sure mercies of 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 referred unto 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 nothing at all, that art
coming to Jesus Christ, thou art coming NOW! "Now is the accepted
time; behold, now is the day of salvation" (2 Cor 6:2). Now God is
upon the mercy-seat; now Christ Jesus sits by, continually pleading
the victory of his blood for sinners; and now, even as long as this
world lasts, this word of the text shall still be free, and fully
fulfilled; "And him that cometh to me I will in no wise cast out."

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

Object. 6. But, says another, I am fallen since I began to come to
Christ; therefore I 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 cause the 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, at least 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 that may 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 blessed undertakings
(Heb 6:2-5; 10:28,29). Now, as for such, there remains no more
sacrifice for sin. Indeed, they have no heart, no mind, no desire
to come to Jesus Christ for life, therefore they must perish. Nay,
says the Holy Ghost, "It is impossible that they should be renewed
again unto repentance." Therefore these God had no 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, the devil threw him down, and tare him" (Luke 9:42). Dejected
sinner, it is no wonder that thou hast caught a fall in coming to
Jesus Christ. Is it not rather to be wondered at, 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 powers the fallen angels, our implacable enemies, are.
4. Considering also how often the coming man is benighted in his
journey; and also what stumblingblocks do lie in his way. 5. Also
his familiars, that were so before, now watch for his halting, and
seek by 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 not fear 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 all that 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 he counteth the coming sinner one of them, "because
it hath pleased the Lord to make 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 IN THIS PROMISE TO MAKE THEM COME TO HIM. "All that the Father
giveth me shall come 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, given to 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, to think that
the reason why they come is, because they were given of the Father
before to 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 my goodness, but to the grace
and gift of God to Christ. God gave first my person to him, 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 the Father, 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 them to me, and they shall;
yea, they shall come to me." Christ is as full in his resolution to
save those given to him as is the Father in giving of them. Christ
prizeth the gift of his Father; he will lose nothing of it; he is
resolved to save it every whit by his blood, and to raise it up
again at the last day; and thus he fulfills 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 absolute promise; coming sinner, thou art concluded in a
promise; thy coming is the fruit of the faithfulness of an absolute
promise. It was this promise, by the virtue of which thou at first
receivedst strength to come; and this is the promise, by the virtue
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 child of 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 continues to say, Sarah shall have a son. But how, if
Sarah be barren? Why, still the promise says, Sarah shall have a
son. But Abraham's body is now dead? Why, the promise is still the
same, Sarah shall have a son. Thus, you see what virtue there is
in an absolute 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 our
own inducements, do we come to Jesus Christ: for so are the words
of the text: "All that 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 to him; yea, the children that
Jesus Christ hath promised shall come to him. "All that the Father
giveth me shall come."

4. This word, shall come, engageth Christ to communicate all manner
of grace to those thus 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. When God 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 promise looked
at none; but as God had, by the promise, absolutely promised him
a son; so he 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 in faith, giving glory to God;
and being fully persuaded that what he had promised he was 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 fulfil the condition of it. Neither is this
expectation of Abraham disapproved by the Holy Ghost, 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 God then live in a joyful expectation of
the utmost accomplishment of this promise; for assuredly it shall
be fulfilled, and not one thousandth part of a tittle thereof shall
fail. "They SHALL come to me."

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

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

2. An absolute promise therefore is, as we say, without if or and;
that is, it requireth nothing of us, that itself might be accomplished.
It saith not, They shall, if they will; but they shall: not, they
shall, if they use the means; but, they shall. You may 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 be at all included in the promise, they are included
there as the fruit of the absolute promise, not as if it expected
the qualification to arise from us. "Thy people shall be willing
in the day of thy power" (Psa 110:3). That is another absolute
promise. But doth that promise suppose a willingness in us, as
a condition of God's making us willing? They shall be willing, if
they are willing; or, they shall be willing, 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 accomplishment
is, 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 absolute ones communicate things freely, only of grace;
the other, if there be that qualification in us, that the promise
calls for, not else.

(3.) The absolute promises therefore engage God, the other engage
us: I mean, God only, 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 other may not, because of the
unfaithfulness of men.

(5.) Absolute promises have therefore a sufficiency in themselves
to bring about their own fulfilling; the conditional have not so.
The absolute promise is therefore a big-bellied promise, because it
hath in itself a fullness of all desired things for us; and will,
when the time of that promise is come, yield to us mortals that
which will verily save us; yea, and make us capable of answering
of the demands of the 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. The conditional
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 gives it (Eze 36:25,26). The
conditional promise calleth for holy obedience, the absolute promise
giveth it, or causeth it (Eze 36:27).

5. And as they harmoniously agree in this, so again the conditional
promise blesseth the 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 then the 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 absolute promise brings
free forgiveness of sins; and then says the condition, "Blessed
are 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 conditional follows with his blessings,
"He that shall endure unto the end, the same shall be saved" (1
Peter 1:4-6; Matt 24:13).

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

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

This promise therefore is, as is said, a big-bellied promise, and
hath in itself all 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 those things, those graces,
power, and heart, without which they cannot come? Why, Shall-come
answereth all this, and all things else that may in this manner be
objected. And here 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, and now is, when the dead shall hear the voice of the Son
of God, and they that hear shall live." Thus, therefore, is this
impediment by Shall-come removed out of the way. They shall heal,
they shall live.

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

Answ. Why, Shall-come hath also provided an help for this. Satan
had bound that daughter of Abraham so, that she could by no means
lift up herself; but yet Shall-come set her free both in body and
soul. Christ will have them turned from the power of Satan to God.
But what! Must it be, if they turn themselves, or do something to
merit of him to turn them? No, he will do it freely, of his own good
will. Alas! Man, whose soul is possessed by the devil, is turned
whithersoever that governor listeth, is taken captive by him,
notwithstanding its natural powers, at his will; but what will he
do? Will he hold him when Shall-come puts forth itself, will he
then let12 him, for coming to Jesus Christ? No, that cannot be!
His power is but the power of a fallen angel, 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 the power 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 as it 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 captivated for him by human force to come; yea, had he had,
to boot, all the men under heaven to help him, had he that said,
He shall come, withheld his mighty power: but when this promise
was to be fulfilled upon him, then he comes; nor could all their
power hinder his coming. It was also this Shall-come that preserved
him from death; when by these evil spirits he was hurled hither
and thither; and it was by the virtue of Shall-come that at last
he was set at liberty from them, and enabled indeed to come 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 can Shall-come do?

Answ. True, there are some men say, "We are lords; we will come
no more unto thee" (Jer 2:31). But as God says in another case,
if they are concerned in Shall-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 that saith, 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 conclusion of a crazy-headed
sinner; but Shall-come was spoken by him that is of power to perform
his word. "Son, go work to-day in my vineyard," said the Father.
But he answered, 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 absolute promise;
and therefore, notwithstanding he said, "I will not, he afterwards
repented and went." By this parable Jesus Christ sets forth the
obstinacy of the sinners of the world, as touching their coming
to him; they will not come, though threatened: yea, though life be
offered them upon condition of coming.

But now, when Shall-come, the absolute promise of God, comes to
be fulfilled upon them, then they come; because by that promise a
cure is provided against the rebellion of their will. "Thy people
shall be willing in the day of thy power"(Psa 110:3). 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, and people, would hardly have thought that he would
ever have been a follower of Jesus Christ, especially since he went
not against his conscience in his persecuting of them. He thought
verily that he ought to do what he did. But we may see what
Shall-come can do, when it comes to be fulfilled upon the soul of
a rebellious sinner: he was a chosen vessel, given by the Father to
the Son; and now the time being come that Shall-come was to take
him in hand, behold, he is over-mastered, astonished, and with
trembling and reverence, in a moment becomes willing to be obedient
to the heavenly call (Acts 9).

And were not they far gone, that you read of, (Acts 2) who had
their hands and hearts in the murder of the Son of God; and to show
their resolvedness never to repent of that horrid fact, said, "His
blood be on us and on our children?" But must their obstinacy rule?
Must they be bound to their own ruin, by the rebellion of their
stubborn wills? No, not those of these the Father gave to Christ;
wherefore, at the times appointed, Shall-come breaks in among
them; the absolute promise takes them in 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 can
stand, 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 within the bounds
and reach of Shall-come, at last Shall-come takes him in hand,
and then he comes indeed. He comes bowing and bending; he humbles
himself greatly, and made supplication to the Lord, and prayed unto
him; and he was entreated of him, and had mercy upon him (2 Chron
30:10).

The thief upon the cross, at first, did rail with his fellow upon
Jesus Christ; but he was one that the Father had given to him, and,
therefore, Shall-come must handle him and his rebellious will. And
behold, so soon as he is dealt withal, by virtue of that absolute
promise, how soon he buckleth, leaves his railing, falls to supplicating
of the Son of God for mercy; "Lord," saith he, "Remember me when
thou comest 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 by the 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 power of 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." If they 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? (Eph 5:8; John 9:39; Isa 29:18; 43:8).

This promise, therefore, is, as I said, a big-bellied promise, having
in the bowels of it, all things that shall occur to the complete
fulfilling of itself. They shall come. 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
paths that they have not known; I will make darkness light before
them, and crooked things straight. 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 know not; 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 far more 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 are given to Christ to save
them, that shall hinder this promise, that it should not be 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 the sins 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 they are 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, whereby they 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 good that I
do unto them; and they shall fear and tremble for all the goodness
and for all 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 shall come, they shall come; and he that hath said,
they shall come, if faith and repentance be the way to come, as
indeed they are, then faith and repentance shall be given to 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 afflicted and poor people, and they shall trust in the name
of the Lord." "There shall be a root of Jesse, and he that shall
rise to reign over the Gentiles; in him shall the Gentiles trust"
(Zeph 3:12; Rom 15:12).

2. They shall have repentance. He is exalted to give repentance.
"They shall come weeping, and seeking the Lord their God." And
again, "With weeping and 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 belly of it, and also provision to answer all those
qualifications, that they propound to him that seeketh for their
benefit. And it must be so; for if Shall-come be an absolute
promise, as indeed it is, then it must be fulfilled upon every of
those concerned therein. I say, it must be fulfilled, if God can
by grace, and his absolute will, fulfil it. Besides, since coming
and believing is all one, according to John 6:35, "He that cometh
to me shall never hunger, and he that believeth on me shall never
thirst," then, when he saith they shall come, it is as much as to
say, 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 God of none effect; because that this promise hath in
it to give what others call for and expect. I will give them an
heart, I will give them my Spirit, I will give them repentance, 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,"
since none 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 are of 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 in the 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-comes in 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 Christ are 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 sitteth in her seat in the high places of the city, "to call
passengers who go right on their ways" (Prov 9:13-16). But the
persons, as I said, that by the Father are given to the Son to save
them, are, at one time or other, secured by "shall come 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 all truth (Psa 32:8; 73:24; John
16:13; Luke 1:79; Isa 49:10). So then he that hath such a guide,
and all that the Father giveth to Christ shall have it, he shall
escape those dangers, he shall not err in the way; yea, though
he be a fool, he shall not err therein, (Isa 35:8), for of every
such an one it is said, "Thine ears shall hear a word behind thee,
saying, This is the way, walk ye in it, when ye turn to the 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, that had that grace in itself
to bestow upon them, as could make them able rightly to distinguish
of voices, "My sheep hear my voice." But how came they to hear it?
Why, to them it is given to know and to hear, and that distinguishingly
(John 10:8,16; 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 they turn 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 Christ a fullness of all-sufficiency of
that, even of all that which is needful to make us happy. Second.
Those that indeed come to him, do therefore come to him that they
may receive it at his hand.

First. For the first of these, there is in Christ a fullness of
all-sufficiency of all that, even of all that which is needful to
make us happy. Hence it is said, "For it pleased the Father that
in him should all fullness dwell" (Col 1:19). And again, "Of his
fullness have all we received, and grace for grace" (John 1:16).
It is also said of him, that his riches are unsearchable--"the
unsearchable riches of Christ" (Eph 3:8). Hear what he saith of
himself, "Riches and honour are with me; yea, durable riches and
righteousness. My fruit is better than gold, yea, than fine gold;
and my revenue than choice silver. I lead in the way of righteousness,
in the midst of the paths of judgment; that I may cause those that
love 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 from all 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, "he that 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 not whither he goes, for darkness hath blinded his eyes;
neither can anything but Jesus Christ 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
Jesus Christ.

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 which through 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 of living
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 is no 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 and blood. "He that eateth me, even he shall live by
me" (John 6:57). And this is a life against that death that comes
by the guilt of sin, and the curse of the law, under which all men
are, and for ever must be, unless they eat the ME that speaks in
the text. "Whoso findeth ME," saith he, "findeth life;" deliverance
from that everlasting death and destruction, that, without me, he
shall be devoured by (Prov 8:35). Nothing is more desirable than
life, to him that hath in himself the 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,
"All that 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 admittance to, and acceptance with the Father, because of
the glory of his righteousness, by and in which he presenteth them
amiable and spotless in his sight; neither is there any 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" (John
14:6). All other ways to God are dead and damnable; the destroying
cherubim stand with flaming swords, turning every way to keep all
others from his presence (Gen 3:24). 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 everlasting peace; therefore, saith he, "My peace I give
unto you." My peace, which is a peace with God, peace of conscience,
and that of an everlasting duration. My peace, 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, Rev 21:6).

5. With the person speaking in the text is power to perfect and
defend, and deliver those that come to him for safe-guard. "All
power," saith he, "is given 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 might receive it at his hand. They come for light, they
come for life, they come for reconciliation with God: they also
come for peace, they come that their soul may be satisfied with
spiritual good, and that they may be protected by him against all
spiritual and eternal damnation; and he alone is able to give them
all this, to the filling of their joy to 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. "Being justified by faith, we have peace with God through our
Lord Jesus Christ, by whom also we have access by faith into this
grace wherein we stand, and rejoice in hope of the glory of God"
(Rom 5:1,2).

2. It is evident also, in that while they keep their eyes upon him,
they never desire to change him for another, or to add to themselves
some other thing, together with him, to make up their spiritual
joy. "God forbid," saith Paul, "that I 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 Jesus
my 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, which is of the law, but that
which is through the faith of Christ, the righteousness which is
of God by faith" (Phil 3:8,9).

3. It is evident also, by their earnest desires that others might
be made partakers of their blessedness. "Brethren," said Paul, "my
heart's desire and prayer to God for Israel is, that they might be
saved." That is, that way that he 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 am a sinner as you
are. Now, I beseech you, seek for life, as I am seeking of it; as
who 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, "which always causeth us to triumph in Christ." And,
"who shall separate us from the 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 sin is the law; but
thanks be to God, which giveth us the victory through our Lord
Jesus Christ" (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 have found 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 the love 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 more than 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 things to come, nor height, nor depth, nor any other
creature, shall be able to separate us 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" (John 1:14). And the reason
why others come not, but perish in their sins, is for want of 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, lest the light of the glorious gospel of
Christ, who is the image of God, should shine unto them" (2 Cor
4:3,4).

There is therefore heart-pulling glory in Jesus Christ, which,
when discovered, draws the man to him; wherefore by shall come to
me, Christ may mean, when his glory is discovered, then they must
come, then they shall come to me. Therefore, as the true comers
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 to Zion 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 glory of 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). There is 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 glory appeared unto him," saying, "Get thee out of thy country."
And what then? Why, away he went from his house and friends, and
all the world could not stay him. "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 upon the tree, triumphing over them
thereon? And who was that but Jesus Christ, even the person 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 comeliness in 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 that stand in
his house, and look upon him through the glass of his Word, by the
help of his Holy Spirit, they will tell you other things. "But we
all," say they, "with open face, beholding as in a glass the glory
of the Lord, are changed into the same image from glory to glory"
(2 Cor 3:18). They see glory in his person, glory in his undertakings,
glory in the merit of his blood, and glory in the perfection
of his righteousness; yea, heart-affecting, heart-sweetening, and
heart-changing glory!

Indeed, his glory is veiled, and cannot be seen but as discovered
by the Father (Matt 11:27). It is veiled with flesh, with meanness
of descent from the flesh, and with that ignominy and shame that
attended him in the flesh; but they that can, in God's light, see
through these things, they shall see glory in him; yea, such glory
as will draw and pull their hearts unto him.

Moses was the adopted son of Pharaoh's daughter; and for aught I
know, had been king at last, had he now conformed to the present
vanities that were there at court; but he could not, he would not
do it. Why? What was the matter? Why! he saw more in the worst of
Christ (bear with the expression), than he saw in the best of all
the treasures of 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 pleasures of sin for a
season; esteeming the reproach of Christ greater riches than the
treasures in 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. "He endured, as seeing
him who is invisible." But I say, would a sight of Jesus have thus
taken away Moses' heart from a crown, and a kingdom, &c., had he
not by 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 discovery of the glory of the grace that is in him; and the
beauty and glory of that is of such virtue, that it constraineth,
and forceth, with a blessed violency, the hearts of those that are
given to him.

Moses, of whom we spake before, was no child when he was thus taken
with the beauteous glory of his Lord. He was forty years old, and
so consequently was able, being a man 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,
even he it was, that set that low esteem upon the glory of Egypt,
as to count it not worth the meddling with, when he had a sight of
this Lord Jesus Christ. This wicked world thinks, that the fancies
of a heaven, and a happiness hereafter, may serve well enough to
take the heart of such, as either have not the world's good things
to delight in; or that are fools, and know not how to delight
themselves therein. But let them know again, that we have had men
of all ranks and qualities, that have been taken with 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, that had either wit or grace, to savour heavenly
things? Indeed none can stand off from him, 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 of his nature towards the coming sinner. Before, he
said, They shall come; and here he 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
which now 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 upon our coming, and so our salvation
by Christ is conditional. If we come, we shall be received; if
not, we shall not; for that is fully intimated by the words. The
promise of 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 going before.
In those latter words, coming to Christ is implicitly required of
us; and in 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 I will in no wise cast out"
thence. We come to Christ, because it is said, We shall come;
because it is given to us to come. So that the condition which is
expressed by 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 come to 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 to him, they shall be enabled to come unto him. "And him
that cometh." As who should say, I know that since they are given
to me, they shall be enabled to come unto me. He saith not, if they
come, or I suppose they will come; but, "and him that cometh." By
these words, therefore, he shows us that he addresseth himself 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 looketh that the Father should bring
them into his bosom, and so stands ready to embrace them.

2. Christ also suggesteth by these words, that he very well knoweth
who are given to him; not by their coming to him, but by their
being given to him. "All that the Father giveth me shall come to
me; and him that cometh," &c. This him he knoweth to be one of them
that the Father hath given him; and, therefore, he received him,
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, that yet are ignorant of him. "Other sheep I
have," said he, "which are not of this fold," (John 10:16); not of
the Jewish church, but those that lie in their sins, even the rude
and barbarous Gentiles. Therefore, when Paul was afraid to 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 hold not thy peace--for I have much people in this city" (Acts
18:9,10). The people that the Lord here speaks of were not at this
time accounted his, by reason of a work of conversion that already
had passed upon them, but by virtue of the gift of the Father; for
he had given them unto him. Therefore was Paul to stay here, to
speak the word of the Lord to them, that, by his speaking, the Holy
Ghost might effectually work over their souls, to the causing them
to come to him, who was also ready, with heart 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 by Christ 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 apostle insinuateth,
where he saith, "He gave some, apostles; and some, prophets; and
some, 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 all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man, 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." This is further insinuated, because he called this ALL
the body of Christ; the measure of the stature of the fullness of
Christ. By which he means the universal number given; to wit, the
true elect church, which is said to be his body and fullness (Eph
1:22,23).

4. Christ Jesus, by these words, further suggesteth, that he is well
content with this gift of the Father to him. "All that the Father
giveth me shall come to me; 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 love in giving, and no larger. Hence, he thanks him
for his gift, and also thanks him for 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 the Father; not only in the lump and whole of the gift, but to
the every him of that lump. 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 only some, or
the greatest part, but every him, every dust. Not a hoof of all
shall be lost or left behind. And, indeed, in this he consenteth
to his Father's will, which is 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 Father into hims, and by his speaking of them in the singular
number, shows what a particular work shall be wrought in each one,
at the time appointed of the Father. "And it shall come to pass in
that day," saith the prophet, "that the Lord shall beat off from
the channel of the river unto the stream of Egypt, and ye shall be
gathered 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 profited by 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 can interest 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 are wise, 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, in some 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 picking and choosing, to take a best
and leave a worst, but he is for him that the Father hath 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 he is, and will save his soul.

There is many a sad wretch given by the Father to Jesus Christ;
but not one of them all is despised or slighted by him. It is said
of those that the Father hath given to 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 in the 16th of Ezekiel, that was cast out in a
stinking condition, to the loathing of its 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
compassion upon 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-red sinners, crimson-sinners, sinners of a double
die; dipped and dipped again, before they 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
mercy of justification, that thou mightest be made white in his
blood, and be covered with his righteousness? Fear not; forasmuch
as this thy coming betokeneth that thou art of the number of them
that the Father hath given to Christ; for he will in no wise cast
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 red like 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 the kingdom 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 them who,
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 be rejected 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, and health to the bones" (Prov 16:24). These
are gracious words indeed, even as full as a faithful and merciful
High-priest could speak them. Luther saith, "When Christ speaketh,
he hath a mouth as wide as heaven and earth." That is, to speak
fully to the encouragement of every sinful him that is coming to
Jesus Christ. And that 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 faithful relation of his loving reception of all sorts
of coming sinners, whether they were publicans, 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. The willingness 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
concludeth any coming HIM; it must be concluded, that he can save
to the uttermost sin, any coming HIM.

Do you think, I say, that the Lord Jesus did not think before he
spake? He speaks all in righteousness, and therefore by his word
we are to judge how mighty he is to save (Isa 63:1). He speaketh
in righteousness, in very faithfulness, when he began to build this
blessed gospel-fabric, the text; it was for that he had first sat
down, and counted the cost; and for that, he knew he was able to
finish it! What, Lord, any him? any him that cometh to thee? This
is a Christ worth looking after, this is a Christ worth coming to!

This, then, should learn us diligently to consider the natural
force of every word of God; and to judge of Christ's ability to
save, not by our sins, or by our shallow apprehensions of his grace;
but by his word, which is the true measure of grace. And if we do
not judge thus, we shall dishonour his grace, lose the benefit of
his word, and needlessly fright ourselves into many discouragements
though coming to Jesus Christ. Him, any him that cometh, hath
sufficient from this word of Christ, to feed himself with hopes
of salvation. As thou art therefore coming, O thou coming sinner,
judge thou, whether Christ can save thee by the true sense of
his words: judge, coming sinner, of the efficacy of his blood, of
the perfection of his righteousness, and of the prevalency of his
intercession, by his word. "And him," saith he, "that cometh to
me I will in no wise cast out." "In no wise," that is, for no sin.
Judge therefore by his word, how able he is to save thee. It is
said of God's sayings to the children of Israel, "There failed not
aught of any good thing which the Lord had spoken unto the house of
Israel; all came to pass" (Josh 21:45). And again, "Not one thing
hath failed of all the good things which the Lord your God spake
concerning you, all are come to pass unto you; and not one thing
hath failed thereof" (Josh 23:14).

Coming sinner, what promise thou findest in the word of Christ,
strain it whither thou canst, so thou dost not corrupt it, and his
blood and merits will answer all; what the word saith, or any true
consequence that is drawn therefrom, that we may boldly venture upon.
As here in the text he saith, "And him that cometh," indefinitely,
without the least intimation of the rejection of any, though never
so great, if he be a coming sinner. Take it then for granted, that
thou, whoever thou art, if coming, art intended in these words;
neither shall it injure Christ at all, if, as Benhadad's servants
served Ahab, thou shalt catch him at his word. "Now," saith the
text, "the man did diligently observe whether anything would come
from him," to wit, any word of grace; "and did hastily catch it."
And it happened that Ahab had called Benhadad his brother. The
man replied, therefore, "Thy brother Benhadad!" (1 Kings 20:33),
catching him at his word. Sinner, coming sinner, serve Jesus
Christ thus, and he will take it kindly at thy hands. When he in
his argument called the Canaanitish woman dog, she catched him at
it, and saith, "Truth, Lord; yet the dogs eat of the crumbs which
fall from their master's table." I say, she catched him thus in his
words, and he took it kindly, saying, "O woman great is thy faith;
be it unto thee even as thou wilt" (Matt 15:28). Catch him, coming
sinner, catch him in his words, surely he will take it kindly, and
will not be offended at thee.

2. The other thing that I told you is showed from these words, is
this: The willingness of Christ's heart to impute his merits for
life to the great, if coming sinner. "And him that cometh to me I
will in no wise cast out."

The awakened coming sinner doth not so easily question the power of
Christ, as his willingness to save him. Lord, "if thou wilt, thou
canst," said one (Mark 1:40). He did not put the if upon his power,
but upon his will. He concluded he could, but he was not as fully
of persuasion that he would. But we have the same ground to believe
he will, as we have to believe he can; and, indeed, ground for both
is the Word of God. If he was not willing, why did he promise? Why
did he say he would receive the coming sinner? Coming sinner, take
notice of this; we use to plead practices with men, and why not
with God likewise? I am sure we have no more ground for the one
than the other; for we have to plead the promise of a faithful
God. Jacob took him there: "Thou saidst," said he, "I will surely