by Christ, when the devil and sin have done what they can to hinder it.
This is clear, for that the strife is now, who shall be lord of all,
whether Satan, the prince of this world, or Christ Jesus, the Son of
God; or which can lay the best claim to God’s elect, he that produceth
their sins against them, or he that laid down his heart’s blood a price
of redemption for them. Who, then, shall condemn when Christ has died,
and doth also make intercession? Stand still, angels, and behold how
the Father divideth his Son ‘a portion with the great’; and how he
divideth ‘the spoil with the strong: because he hath poured out his
soul unto death, and was numbered with the transgressors, and bare the
sin of many, and made intercession for the transgressors.’ (Isa 53:12)
The grace of God and blood of Christ will, before the end of the world,
make brave work among the sons of men! They shall come to a wonderment
to God by Christ, and be saved by a wonderment for Christ’s
sake—‘Behold these shall come from far: and lo, these from the north
and from the west, and these from the land of Sinim.’ (Isa 49:12)
Behold, these, and these, and these shall come, and lo, these, and
these, and these from the land of Sinim! This is to denote the
abundance that shall come in to God by Christ towards the latter end of
the world—namely, when Antichrist is gone to bed in the sides of the
pit’s mouth; then shall nations come in and be saved, and shall walk in
the light of the Lord.17 But, I say, what encouragement would there be
for sinners thus to do if that the Lord Jesus by his intercession were
not able to save ‘even to the uttermost’ them that come unto God by
him.
Fifth, hence again I infer that here is ground for confidence to them
that come to God by Christ. Confidence to the end becomes us who have
such a High Priest, such an Intercessor as Jesus Christ; who would
dishonour such a Jesus by doubting that, that all the devils in hell
cannot discourage by all their wiles? He is a tried stone, he is a sure
foundation; a man may confidently venture his soul in his hand, and not
fear but he will bring him safe home. Ability, love to the person, and
faithfulness to trust committed to him, will do all; and all these are
with infinite fullness in him. He has been a Saviour these four
thousand years already—two thousand before the law, two thousand in the
time of the law—besides the sixteen hundred years he has in his flesh
continued to make intercession for them that come unto God by him. Yet
the day is to come, yea, will never come, that he can be charged with
any fault, or neglect of the salvation of any of them that at any time
have come unto God by him. What ground, then, is here for confidence
that Christ will make a good end with me, since I come unto God by him,
and since he ever liveth to make intercession for me. Let me, then,
honour him, I say, by setting on his head the crown of his undertakings
for me, by the believing that he is able to save me ‘even to the
uttermost, seeing he ever liveth to make intercession for me.’
Sixth, Hence also I infer that Christ ought to bear and wear the glory
of our salvation for ever. He has done it, he has wrought it out. ‘Give
unto the Lord, O ye kindreds of the people, give unto the Lord glory
and strength.’ Do not sacrifice to your own inventions, do not give
glory to the work of your own hands. Your reformations, your works,
your good deeds, and all the glory of your doing, cast them at the feet
of this High Priest, and confess that glory belongs unto him—‘Worthy is
the Lamb that was slain, to receive power, and riches, and wisdom, and
strength, and honour, and glory, and blessing.’ (Rev 5:12) ‘And they
shall hang upon him all the glory of his Father’s house, and offspring
and the issue, all vessels of small quantity, from the vessels of cups,
even to all the vessels of flagons.’ (Isa 22:24) Oh! the work of our
redemption by Christ is such as wanteth not provocation to us to bless,
and praise, and glorify Jesus Christ. Saints, set to the work and
glorify him in your body and in your souls; him who has bought us with
a price, and glorify God and the Father by him. (1 Cor 6:20)
THE USE.
I come now to make some use of this discourse; and,
USE FIRST, Let me exhort you to the study of this, as of other the
truths of our Lord Jesus Christ. The priestly office of Christ is the
first and great thing that is presented to us in the gospel—namely, how
that he died for our sins, and gave himself to the cross, that the
blessing of Abraham might come upon us through him. (1 Cor 15:1-6, Gal
3:13-16) But now because this priestly office of his is divided into
two parts, and because one of them—to wit, this of his intercession—is
to be accomplished for us within the veil, therefore, as we say among
men, out of sight out of mind, he is too much as to this forgotten by
us. We satisfy ourselves with the slaying of the sacrifice; we look not
enough after our Aaron as he goes into the holiest, there to sprinkle
the mercy-seat with blood upon our account. God forbid that the least
syllable of what I say should be intended by me, or construed by
others, as if I sought to diminish the price paid by Christ for our
redemption in this world. But since his dying is his laying down his
price, and his intercession the urging and managing the worthiness of
it in the presence of God against Satan, there is glory to be found
therein, and we should look after him into the holy place. The second
part of the work of the high priests under the law, had great glory and
sanctity put upon it; forasmuch as the holy garments were provided for
him to officiate in within the veil, also it was there that the altar
stood on which he offered incense; also there was the mercy-seat and
the cherubims of glory, which were figures of the angels, that love to
be continually looking and prying into the management of this second
part of the priesthood of Christ in the presence of God; for although
themselves are not the persons so immediately concerned therein as we,
yet the management of it, I say, is with so much grace, and glory, and
wisdom, and effectualness, that it is a heaven to the angels to see it.
Oh! to enjoy the odorous scent, and sweet memorial, the
heart-refreshing perfumes, that ascend continually from the mercy-seat
to the ‘above’ where God is; and also to behold how effectual it is to
the end for which it is designed, is glorious; and he that is not
somewhat let into this by the grace of God, there is a great thing
lacking to his faith, and he misseth of many a sweet bit that he might
otherwise enjoy. Wherefore, I say, be exhorted to the study of this
part of Christ’s work in the managing of our salvation for us. And the
ceremonies of the law may be a great help to you as to this, for though
they be out of use now as to practice, yet the signification of them is
rich, and that from which many gospellers18 have got much. Wherefore I
advise that you read the five books of Moses often; yea, read, and read
again, and do not despair of help to understand something of the will
and mind of God therein, though you think they are fast locked up from
you. Neither trouble your heads though you have not commentaries and
expositions; pray and read, and read and pray; for a little from God is
better than a great deal from men. Also, what is from men is uncertain,
and is often lost and tumbled over and over by men; but what is from
God is fixed as a nail in a sure place. I know there are [peculiar]
times of temptation, but I speak now as to the common course of
Christianity. There is nothing that so abides with us as what we
receive from God; and the reason why Christians at this day are at such
a loss as to some things is, because they are content with what come
from men’s mouths, without searching and kneeling before God, to know
of him the truth of things. Things that we receive at God’s hand come
to us as things from the minting house, though old in themselves, yet
new to us. Old truths are always new to us if they come to us with the
smell of heaven upon them. I speak not this because I would have people
despise their ministers, but to show that there is nowadays so much
idleness among professors as hinders them from a diligent search after
things, and makes them take up short of that that is sealed by the
Spirit of testimony to the conscience. Witness the great decays at this
day among us, and that strange revolting from truth once professed by
us.
USE SECOND, As I would press you to an earnest study and search after
this great truth, so I would press you to a diligent improvement of it
to yourselves and to others. To know truth for knowledge sake is short
of a gracious disposition of soul; and to communicate truth out of a
desire of praise and vain-glory for so doing is also a swerving from
godly simplicity; but to improve what I know for the good of myself and
others is true Christianity indeed. Now truths received may be improved
with respect to myself and others, and that several ways—
1. To myself, when I search after the power that belongs to those
notions that I have received of truth. There belongs to every true
notion of truth a power; the notion is the shell—the power is the
kernel and life. Without this last, truth doth me no good, nor those to
whom I communicate it. Hence Paul said to the Corinthians, ‘When I come
to you again, I will know not the speech of them that are puffed up,
but the power. For the kingdom of God is not in word, but in power.’ (1
Cor 4:19,20) Search, then, after the power of what thou knowest, for it
is the power that will do thee good. Now this will not be got but by
earnest prayer, and much attending upon God; also there must not be
admitted by thee that thy heart be stuffed with cumbering cares of this
world, for they are of a choking nature.
Take heed of slighting that little that thou hast; a good improvement
of little is the way to make that little thrive, and the way to obtain
additions thereto: ‘He that is faithful in that which is least is
faithful also in much; and he that is unjust in the least is unjust
also in much.’ (Luke 16:10)
2. Improve them to others, and that, (1.) By labouring to instill them
upon their hearts by good and wholesome words, presenting all to them
with the authority of the Scriptures. (2.) Labour to enforce those
instillings on them by showing them by thy life the peace, the glorious
effects that they have upon thy soul.
Lastly, Let this doctrine give thee boldness to come to God. Shall
Jesus Christ be interceding in heaven? Oh, then, be thou a praying man
on earth; yea, take courage to pray. Think thus with thyself—I go to
God, to God, before whose throne the Lord Jesus is ready to hand my
petitions to him; yea, ‘he ever lives to make intercession for me.’
This is a great encouragement to come to God by prayers and
supplications for ourselves, and by intercessions for our families, our
neighbours, and enemies. Farewell.
FOOTNOTES:
1: Coming unto God by Christ, essentially involves in it walking in
conformity to his image; and all such comers must be perfectly and
eternally saved. Why then, O child of God, should you suffer under
Giant Despair, in his doubting, fearing castle.—Ed.
2 What indescribable consolations flow into the Christian’s soul from
communion with God, especially to the most deeply afflicted. Thus the
wisdom casts her care upon her heavenly Father—her Creator, Christ; for
all things were made by him. He is her husband, ever living to
intercede for her. Wondrous privileges!—Ed.
3 The infinite perfection of the Mediatorial work of Jesus, God
manifest in the flesh, is the ground of our hope. He alone can
effectually plead with God. O my soul! if, in thy holiest and happiest
moments, thou art found ‘looking unto Jesus,’ how much more intensely
ought thy trembling eye to be directed to him, when thou art wounded by
sin!!—Ed.
4 What can withstand the will of Christ, that all his should behold and
partake of his glory? He is the Captain of salvation, has subdued all
our enemies for us, and will destroy their power in us, and, ere long,
put our last enemy, death, under his feet.—Mason.
5 One proof of a future state of rewards is, that many of God’s dearest
saints have been most bitterly persecuted all their lives, and martyred
with extreme cruelty. Thus it was with the greatest man this country
ever saw—William Tyndale, to whom the world is indebted for our
translation of the Bible. See his letters, in his Memoir by the Editor,
prefixed to a reprint of the first English New Testament.—Ed.
6 ‘The uttermost.’ How boundless! It includes all that wondrous extent
of Divine love which we shall be ever learning, and never be able to
comprehend, the breadth, length, depth, and height of the love of
Christ, which passeth knowledge.—Ed.
7 ‘Achare,’ from to chare, to turn about, or backwards and forwards;,
as achare woman, one who takes her turn at work; a door achare, or
ajar, turning to and fro on its hinges, or standing partly open.—Ed.
8 It is supposed by some that ‘Nicolas’ was the founder of the sect of
the Nicolaitanes, mentioned in Revelation 2:6, 15; but of this there is
much doubt. See Dr. Gill, and Matthew Henry on Acts 6:5.—Ed.
9 A godly man’s prayers are sometimes answered by terrible things in
righteousness. He prays to be quickened in his walk with God; and the
answer, dictated by wisdom and love, is the loss of some temporal
blessing, that he may be kept ‘looking unto Jesus.’—Ed.
10 The heart ‘unweldable.’ This homely allusion, drawn from Bunyan’s
trade of blacksmith, is worthy of remark. The heart a mountain of iron,
so hard that no heat in nature can soften it so as to weld it to
Christ. To weld is to hammer into firm union two pieces of iron, when
heated almost to fusion, so as to become one piece. The heart of man is
by nature ‘unweldable,’ until God the Spirit softens it; and then the
union is such that Christ becomes THE LIFE of his saints. Reader, has
thy heart passed through this process?—Ed.
11 This is a solemn and heart-searching consideration. It is not enough
that we fear eternal wrath, but we must love heaven, for the sake of
its purity. It is not sufficient that we go to Christ for pardon, but
we must go through him to the infinitely holy God, for holiness and
fitness for heaven.—Ed.
12 There have been, in every age, professors who, instead of gratefully
receiving and obeying the whole truth, have indulged in favourite
doctrines. Happy is that Christian who equally loves to hear Christ set
forth as a priest and sacrifice, or to dwell upon his power and
authority as king and lawgiver; who delights as much in holy obedience
as in electing love. The saints are bound to bear with each other,
never forgetting that they are members of one family, and must cherish
and comfort one another, as we hope to enjoy fellowship with heaven and
the smiles of the great Head of the church.—Ed.
13 Nothing can be more solemn and awful than are these warnings. O that
we may feel the spurs, the condemning curse of a broken law, and a
sense of the jaws of hell, urging us on in coming to, and cleaving to
Christ.—Ed.
14
‘To any boot,’ to any profit.
‘What boots it at one gate to make defence,
and at another to let in the foe!’
Milton’s Samson Agonistes—Ed.
15 ‘Them.’ As Christ is the Saviour of both body and soul,
notwithstanding the sins of the body, they break not the covenant;
because it is God’s covenant, and stands fast in Christ for
evermore.—Ed.
16 ‘Plenary’; full, perfect, or complete.—Ed.
17 Bunyan saw that time very far off, which much more nearly approaches
us: when Antichrist will find a grave in the side of the pit’s mouth;
when no national barriers, either Pagan, Popish, or Protestant, shall
exist to prevent the glorious spread of pure and vital Christianity.
And, however abundant that harvest of souls shall be, there will prove
a superabundance of grace in Christ to supply all their wants. He was,
is now, and ever will be, ‘a complete Saviour.’—Ed.
18 ‘Gospellers,’ a nickname given to the Reformers, when first a holy
band determined, at the imminent risk of life, to read the New
Testament or Gospels in English. It was like the term Methodist, a few
years ago. The gospel has now so much spread, that these terms of
reproach are only used by fanatics.—Ed.
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.
WRITTEN BY JOHN BUNYAN, AUTHOR OF “THE PILGRIM’S PROGRESS.”
“And they shall come which were ready to perish.”—Isaiah 27:13.
London, 1681.
ADVERTISEMENT BY THE EDITOR.
“Come and welcome to Jesus Christ,” is a subject peculiarly fitted to
the deep and searching experience of John Bunyan. He knew all the wiles
of sin and Satan, in placing stumblingblocks in the way of a sincere
penitent; all the human craft employed in keeping the soul from a
simple and entire reliance upon Christ for salvation. This little work
soon became most deservedly popular, passing through four large
editions during the last seven years of the author’s life. It is an
enlightened display of the dealings of the Father in giving sinners to
Christ; the Son in saving them by his atonement, mediation, and
intercession; and the Holy Spirit in sanctifying and fitting them for
glory. Here is no Calvinism, Lutheranism, or Arminianism; no
Episcopacy, Presbytery, or Independency; nothing but Christism and
Bibleism. The gracious invitation is addressed to all who feel their
misery, Come unto me, and I will make you happy and blessed. All who
feel the leprosy of sin are invited to this spiritual Physician, and he
only can and will heal them. All who suffer under the slavery of sin
and Satan, Christ alone can make you free. Come to him, and you shall
be free indeed. The analysis of Bunyan’s treatise shows that ALL
mankind are born in sin. ALL sinners are invited to Christ. None will
come but such as feel the plague, and see the leprosy of sin. Those who
come are drawn in a variety of ways—some terrified with the horrors of
hell, others allured by the gracious voice of the Saviour, and the
prospects of heavenly felicity. ALL who sincerely come, attain the same
end, a sincere and total reliance upon the Saviour as the only refuge
from the roaring lion.
Every other way to life is guarded by the flaming swords of the
cherubim. Christ opens his golden arms wider than all our miseries. 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.]