|
|
|
Come and Welcome Written By J O H N.B U N Y A N, Author of "THE PILGRIM'S PROGRESS." "And they shall come which were ready to perish." –Isaiah 27:13. L O N D O N, 1681. Published seven years before John Bunyan's death. |
[WHAT FORCE THERE IS IN THE PROMISE TO MAKE THEM COME TO CHRIST.]
ECOND, "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 let[12] 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.
[FIRST, THE TEXT TREATED BY WAY OF EXPLICATION.]
[SECOND, THE TEXT TREATED BY WAY OF OBSERVATION.]
|
 |
|
|
