This sermon was created with an artificial voice for the Audiobook Initiative on Sermon Audio. There may be mispronunciations or occasional repetitions. To report a mistake, please email us at info at sermon audio dot com and include the sermon ID or title of the message and the time at which the error occurs. We will do our best to get it corrected for future listeners. Come and Welcome to Jesus Christ, Part 1. By John Bunyan. Come and welcome to Jesus Christ, or a plain and profitable discourse on John 6.37, showing the cause, truth, and manner of the coming of a sinner to Jesus Christ, with his happy reception and blessed entertainment, and they shall come which were ready to perish. Isaiah 2713, 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 Savior 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! 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, lighting 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, 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 labor for the meat that endureth to eternal life. Oh, how willingly would Jesus Christ have even those professors that come to Him with pretenses 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 intimate of that, since they were professors in pretense 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 naught, and in vain. 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 hast 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, 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. One, in His hearty acknowledgment of it to be a gift, the Father giveth me. Two, 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. 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. 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. 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. 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. 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. 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. 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. 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. 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 fulfill 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, etc. 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. 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. 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 lovest me before the foundation of the world. All these sentences are of the same import with the text, and the alls and manes, those, they, etc. 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 spilled 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. 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. For the Father sent the Son to be the Saviour of the world, 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, 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 given 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 least wise 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. 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. 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. 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. As it is said, She shall be brought unto the king in raiment of needlework. that is, in the righteousness of Christ, for it is God that imputeth that to those that are saved. 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 oft times 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, 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. So again, I am one that bear witness of myself, and the Father that sent me beareth witness of me. 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. 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. 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. 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, etc. Hence he is said to lay help upon one that is mighty, mighty to save, and hence it is again, that God did even of old promise to send his people a Saviour, a great one, To save is a great work, and calls for all mightiness in the undertaker. Hence, he is called the mighty God, the wonderful counselor, etc. 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, yea, and even now, as a sign of his triumphant conquest, he is alive from the dead, and hath the keys of hell and death in his own keeping. 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. 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. 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. God did once give Moses, as Christ's servant, a 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. 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 Yun. 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, and God saith moreover, that he shall deal prudently. 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 subtlety outwitted our father and mother, when their wisdom was at highest. 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, and hence it is that he turneth sin, temptations, persecutions, falls, and all things for good unto his people. Now these things thus concluded undo, 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. Hyrum gathered that God loved Israel because He had given them such a king as Solomon. 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 and 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. 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, in order next unto Himself, Christ the first, fruits afterwards those that are His at His coming. 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, etc., 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. 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. 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. This, then, is the coming to Christ, even a moving towards him with the mind. and it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live." 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. 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. 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 But 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. 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, Of the true coming to Christ, the four lepers were a famous semblance, of whom you read, etc. 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 colors 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 into 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. 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. 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. 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. 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, etc., 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? 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. 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. 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. 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. By these and the like expressions elsewhere, Christ describeth the truecomer, 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.