sufficiency of wisdom to wage with all those difficulties that would
attend him in his bringing of his sons and daughters unto glory. He
made him to us to be wisdom; yea, he is called wisdom itself (1 Cor
1:30). And God saith, moreover, That “he shall deal prudently” (Isa
52:13). And, indeed, he that shall take upon him to be the Saviour of
the people, had need be wise, because their adversaries are subtle
above any. Here they are to encounter with the serpent, who for his
subtilty outwitted our father and mother, when their wisdom was at
highest (Gen 3). But if we talk of wisdom, our Jesus is wise, wiser
than Solomon, wiser than all men, wiser than all angels; he is even the
wisdom of God. “Christ is the wisdom of God” (1 Cor 1:24). And hence it
is that he turneth sin, temptations, persecutions, falls, and all
things, for good unto his people (Rom 8:28).
Now these things thus concluded on do show us also the great and
wonderful love of the Father, in that he should choose out one every
way so well prepared for the work of man’s salvation.
Herein, indeed, perceive we the love of God. Huram gathered, that God
loved Israel because he had given them such a king as Solomon (2 Chron
2:11). But how much more may we behold the love that God hath bestowed
upon us, in that he hath given us to his Son, and also given his Son
for us?
[THE SON’S RECEPTION OF THE GIFT.]
“All that the Father giveth me SHALL COME.” In these last words there
is closely inserted an answer unto the Father’s end in giving of his
elect to Jesus Christ. The Father’s end was, that they might come to
him, and be saved by him; and that, says the Son, shall be done;
neither sin nor Satan, neither flesh nor world, neither wisdom nor
folly, shall hinder their coming to me. “They shall come to me; and him
that cometh to me I will in no wise cast out.”
Here, therefore, the Lord Jesus positively determineth to put forth
such a sufficiency of all grace as shall effectually perform this
promise. “They shall come;” that is, he will cause them to come, by
infusing of an effectual blessing into all the means that shall be used
to that end. As was said to the evil spirit that was sent to persuade
Ahab to go and fall at Ramoth-Gilead; Go: “Thou shalt persuade him, and
prevail also: go forth, and do so” (1 Kings 22:22). So will Jesus
Christ say to the means that shall be used for the bringing of those to
him that the Father hath given him. I say, he will bless it effectually
to this very end; it shall persuade them, and shall prevail also; else,
as I said, the Father’s end would be frustrate; for the Father’s will
is, that “of all which he hath given him, he should lose nothing, but
should raise it up at the last day,” (John 6:39); in order next unto
himself, Christ the first-fruits, afterwards those that are his at his
coming (1 Cor 15). But this cannot be done if there should fail to be a
work of grace effectually wrought, though but in any one of them. But
this shall not fail to be wrought in them, even in all the Father hath
given him to save. “All that the Father hath given me shall come unto
me,” &c.
But to speak more distinctly to the words, THEY “SHALL COME,” two
things I would show you from these words—FIRST, What it is to come to
Christ. SECOND, What force there is in this promise, to make them come
to him.
[WHAT IT IS TO COME TO CHRIST.]
FIRST, I would show you WHAT IT IS TO COME TO CHRIST. This word come
must be understood spiritually, not carnally; for many came to him
carnally, or bodily, that had no saving advantage by him. Multitudes
did thus come unto him in the days of his flesh; yea, innumerable
companies. There is also at this day a formal customary coming to his
ordinances and ways of worship, which availeth not anything; but with
them I shall not now meddle, for they are not intended in the text. The
coming, then, intended in the text is to be understood of the coming of
the mind to him, even the moving of the heart towards him. I say the
moving of the heart towards him, from a sound sense of the absolute
want that a man hath of him for his justification and salvation.
This description of coming to Christ divideth itself into two heads:
First, That coming to Christ is a moving of the mind towards him.
Second, That it is a moving of the mind towards him, from a sound sense
of the absolute want that a man hath of him for his justification and
salvation.
[First.] To speak to the first, that it is a moving of the mind towards
him. This is evident; because coming hither or thither, if it be
voluntary, is by an act of the mind or will; so coming to Christ is
through the inclining of the will. “Thy people shall be willing” (Psa
110:3). This willingness of heart is it which sets the mind a-moving
after or towards him. The church expresseth this moving of her mind
towards Christ by the moving of her bowels. “My beloved put in his hand
by the hole of the door, and my bowels were moved for him” (Can 5:4).
“My bowels;” the passions of my mind and affections; which passions of
the affections are expressed by the yearning and sounding of the
bowels, the yearning or passionate working of them, the sounding of
them, or their making a noise for him (Gen 43:30; 1 Kings 3:26; Isa
16:11).
This, then, is the coming to Christ, even a moving towards him with the
mind. 4 “And it shall come to pass, that every thing that liveth, which
moveth, whithersoever the rivers shall come, shall live” (Eze 47:9).
The water in this text is the grace of God in the doctrine of it. The
living things are the children of men, to whom the grace of God, by the
gospel, is preached. Now, saith he, every living thing which moveth,
whithersoever the water shall come, shall live. And see how this word
moveth is expounded by Christ himself, in the book of the Revelations:
“The Spirit and the bride say, Come. And let him that heareth say,
Come. And let him that is athirst, come. And whosoever will,” that is,
willing, “let him take the water of life freely” (Rev 22:17).
So that to move in thy mind and will after Christ, is to be coming to
him. There are many poor souls that are coming to Christ, that yet
cannot tell how to believe it, because they think that coming to him is
some strange and wonderful thing; and, indeed, so it is. But I mean,
they overlook the inclination of their will, the moving of their mind,
and the sounding of their bowels after him; and count these none of
this strange and wonderful thing; when, indeed, it is a work of
greatest wonder in this world, to see a man who was sometimes dead in
sin possessed of the devil, an enemy to Christ and to all things
spiritually good; I say, to see this man moving with his mind after the
Lord Jesus Christ, is one of the highest wonders in the world.
Second, It is a moving of the mind towards him, from a sound sense of
the absolute want that a man hath of him for his justification and
salvation. Indeed, without this sense of a lost condition without him,
there will be no moving of the mind towards him. A moving of their
mouth there may be; “With their mouth they show much love” (Eze 33:31).
Such a people as this will come as the true people cometh; that is, in
show and outward appearance. And they will sit before God’s ministers,
as his people sit before them; and they will hear his words too, but
they will not do them; that is, will not come inwardly with their
minds. “For with their mouth they shew much love, but their heart,” or
mind, “goeth after their covetousness.” Now, all this is because they
want an effectual sense of the misery of their state by nature; for not
till they have that will they, in their mind, move after him.
Therefore, thus it is said concerning the true comers, At “that day the
great trumpet shall be blown, and they shall come which were ready to
perish in the land of Assyria, and the outcasts in the land of Egypt,
and shall worship the Lord in the holy mount at Jerusalem” (Isa 27:13).
They are then, as you see, the outcasts, and those that are ready to
perish, that, indeed, have their minds effectually moved to come to
Jesus Christ. This sense of things was that which made the three
thousand come, that made Saul come, that made the jailer come, and
that, indeed, makes all others come, that come effectually (Acts
2:8,18).
Of the true coming to Christ, the four lepers were a famous semblance,
of whom you read, (2 Kings 7:3), &c. The famine in those days was sore
in the land, there was no bread for the people; and as for that
sustenance that was, which was asses’ flesh and doves’ dung, that was
only in Samaria, and of these the lepers had no share, for they were
thrust without the city. Well, now they sat in the gate of the city,
and hunger was, as I may say, making his last meal of them; and being,
therefore, half dead already, what do they think of doing? Why, first
they display the dismal colours of death before each other’s faces, and
then resolve what to do, saying, “If we say we will enter into the
city, then famine is in the city, and we shall die there: if we sit
still here, we die also. Now, therefore, come, let us fall unto the
host of the Syrians: if they save us alive, we shall live; if they kill
us, we shall but die.” Here, now, was necessity at work, and this
necessity drove them to go thither for life, whither else they would
never have gone for it. Thus it is with them that in truth come to
Jesus Christ. Death is before them, they see it and feel it; he is
feeding upon them, and will eat them quite up, if they come not to
Jesus Christ; and therefore they come, even of necessity, being forced
thereto by that sense they have of their being utterly and
everlastingly undone, if they find not safety in him. These are they
that will come. Indeed, these are they that are invited to come. “Come
unto me, all ye that labour and are heavy laden, and I will give you
rest” (Matt 11:28).
Take two or three things to make this more plain; to wit, That coming
to Christ floweth from a sound sense of the absolute need that a man
hath of him, as afore.
1. “They shall come with weeping, and with supplications will I lead
them; I will cause them to walk by the rivers of waters in a straight
way wherein they shall not stumble” (Jer 31:9). Mind it; they come with
weeping and supplication; they come with prayers and tears. Now prayers
and tears are the effects of a right sense of the need of mercy. Thus a
senseless sinner cannot come, he cannot pray, he cannot cry, he cannot
come sensible of what he sees not, nor feels. “In those days, and in
that time—the children of Israel shall come; they and the children of
Judah together, going and weeping: they shall go and seek the Lord
their God. They shall ask the way to Zion with their faces thitherward,
saying, Come and let us join ourselves to the Lord in a perpetual
covenant that shall not be forgotten” (Jer 1:4,5).
2. This coming to Christ, it is called a running to him, as flying to
him; a flying to him from wrath to come. By all which terms is set
forth the sense of the man that comes; to wit, That he is affected with
the sense of his sin, and the death due thereto; that he is sensible
that the avenger of blood pursues him, and that, therefore, he is thus
off, if he makes not speed to the Son of God for life (Matt 3:7; Psa
143:9). Flying is the last work of a man in danger; all that are in
danger do not fly; no, not all that see themselves in danger; flying is
the last work of a man in danger; all that hear of danger will not fly.
Men will consider if there be no other way of escape before they fly.
Therefore, as I said, flying is the last thing. When all refuge fails,
and a man is made to see that there is nothing left him but sin, death,
and damnation, unless he flies to Christ for life; then he flies, and
not till then.
3. That the true coming is from a sense of an absolute need of Jesus
Christ to save, &c., is evident by the outcry that is made by them to
come, even as they are coming to him, “Lord, save me,” or I perish;
“Men and brethren, what shall we do?” “Sirs, what must I do to be
saved?” and the like (Matt 14:30; Acts 2:37; 16:30). This language doth
sufficiently discover that the truly-coming souls are souls sensible of
their need of salvation by Jesus Christ; and, moreover, that there is
nothing else that can help them but Christ.
4. It is yet further evident by these few things that follow: It is
said that such are “pricked in their heart,” that is, with the sentence
of death by the law; and the least prick in the heart kills a man (Acts
2:37). Such are said, as I said before, to weep, to tremble, and to be
astonished in themselves at the evident and unavoidable danger that
attends them, unless they fly to Jesus Christ (Acts 9:16).
5. Coming to Christ is attended with an honest and sincere forsaking of
all for him. “If any man come to me, and hate not his father and
mother, and wife, and children, and brethren, and sisters, yea, and his
own life also, he cannot be my disciple. And whosoever doth not bear
his cross, and come after me, cannot be my disciple” (Luke 14:26,27).
By these and the like expressions elsewhere, Christ describeth the true
comer, or the man that indeed is coming to him; he is one that casteth
all behind his back; he leaveth all, he forsaketh all, he hateth all
things that would stand in his way to hinder his coming to Jesus
Christ. There are a great many pretended comers to Jesus Christ in the
world; and they are much like to the man you read of in Matthew 21:30,
that said to his father’s bidding, “I go, Sir,” and went not. I say,
there are a great many such comers to Jesus Christ; they say, when
Christ calls by his gospel, I come, Sir; but still they abide by their
pleasures and carnal delights. They come not at all, only they give him
a courtly compliment; but he takes notice of it, and will not let it
pass for any more than a lie. He said, “I go, Sir, and went not;” he
dissembled and lied. Take heed of this, you that flatter yourselves
with your own deceivings. Words will not do with Jesus Christ. Coming
is coming, and nothing else will go for coming with him.
[Objections that usually lie in the way of coming to Christ.]
Before I speak to the other head, I shall answer some objections that
usually lie in the way of those that in truth are coming to Jesus
Christ.
Objection 1. Though I cannot deny but my mind runs after Christ, and
that too as being moved thereto from a sight and consideration of my
lost condition, for I see without him I perish; yet I fear my ends are
not right in coming to him.
Quest. Why, what is thine end in coming to Christ?
Answ. My end is, that I might have life, and be saved by Jesus Christ.
This is the objection; well, let me tell thee, that to come to Christ
for life, and to be saved, although at present thou hast no other end,
is a lawful and good coming to Jesus Christ. This is evident, because
Christ propoundeth life as the only argument to prevail with sinners to
come to him, and so also blameth them because they come not to him for
life. “And ye will not come to me, that ye might have life” (John
5:40). Besides, there are many other scriptures whereby he allureth
sinners to come to him, in which he propoundeth nothing to them but
their safety. As, “whosoever believeth in him should not perish;” he
that believeth is “passed from death unto life.” “He that
believeth—shall be saved.” “He that believeth on him is not condemned.”
And believing and coming are all one. So that you see, to come to
Christ for life, is a lawful coming and good. In that he believeth,
that he alone hath made atonement for sin (Rom 2). And let me add over
and above, that for a man to come to Christ for life, though he comes
to him for nothing else but life, it is to give much honour to him.
1. He honoureth the word of Christ, and consenteth to the truth of it;
and that in these two general heads. (1.) He consenteth to the truth of
all those sayings that testify that sin is most abominable in itself,
dishonourable to God, and damnable to the soul of man; for thus saith
the man that cometh to Jesus Christ (Jer 44:4; Rom 2:23; 6:23; 2 Thess
2:12). (2.) In that he believeth, as the word hath said, that there is
in the world’s best things, righteousness and all, nothing but death
and damnation; for so also says the man that comes to Jesus Christ for
life (Rom 7:24,25; 8:2,3; 2 Cor 3:6-8).
2. He honoureth Christ’s person, in that he believeth that there is
life in him, and that he is able to save him from death, hell, the
devil, and damnation; for unless a man believes this, he will not come
to Christ for life (Heb 7:24,25).
3. He honoureth him, in that he believeth that he is authorized of the
Father to give life to those that come to him for it (John 5:11,12;
17:1-3).
4. He honoureth the priesthood of Jesus Christ. (1.) In that he
believeth that Christ hath more power to save from sin by the sacrifice
that he hath offered for it, than hath all law, devils, death, or sin
to condemn. He that believes not this, will not come to Jesus Christ
for life (Acts 13:38; Heb 2:14,15; Rev 1:17,18). (2.) In that he
believeth that Christ, according to his office, will be most faithful
and merciful in the discharge of his office. This must be included in
the faith of him that comes for life to Jesus Christ (1 John 2:1-3; Heb
2:17,18).
5. Further, He that cometh to Jesus Christ for life, taketh part with
him against sin, and against the ragged and imperfect righteousness of
the world; yea, and against false Christs, and damnable errors, that
set themselves against the worthiness of his merits and sufficiency.
This is evident, for that such a soul singleth Christ out from them
all, as the only one that can save.
6. Therefore as Noah, at God’s command, thou preparest this ark, for
the saving of thyself, by which also thou condemnest the world, and art
become heir of the righteousness which is by faith (Heb 11:7).
Wherefore, coming sinner, be content; he that cometh to Jesus Christ,
believeth too that he is willing to show mercy to, and have compassion
upon him, though unworthy, that comes to him for life. And therefore
thy soul lieth not only under a special invitation to come, but under a
promise too of being accepted and forgiven (Matt 11:28).
All these particular parts and qualities of faith are in that soul that
comes to Jesus Christ for life, as is evident to any indifferent
judgment. For, will he that believeth not the testimony of Christ
concerning the baseness of sin, and the insufficiency of the
righteousness of the world, come to Christ for life? No. He that
believeth not this testimony of the word, comes not. He that believeth
that there is life anywhere else, comes not. He that questions whether
the Father hath given Christ power to forgive, comes not. He that
thinketh that there is more in sin, in the law, in death, and the
devil, to destroy, than there is in Christ to save, comes not. He also
that questions his faithful management of his priesthood for the
salvation of sinners, comes not.
Thou, then, that art indeed the coming sinner, believest all this.
True, perhaps thou dost not believe with that full assurance, nor hast
thou leisure to take notice of thy faith as to these distinct acts of
it; but yet all this faith is in him coming to Christ for life. And the
faith that thus worketh, is the faith of the best and purest kind;
because this man comes alone as a sinner, and as seeing that life is,
and is to be had only in Jesus Christ.
Before I conclude my answer to this objection, take into thy
consideration these two things.
1st. [Consider] that the cities of refuge were erected for those that
were dead in law, and that yet would live by grace; even for those that
were to fly thither for life from the avenger of blood that pursueth
after them. And it is worth your noting, that those that were upon
their flight thither, are in a peculiar manner called the people of
God: “Cast ye up, cast ye up,” saith God; “prepare the way; take up the
stumblingblock out of the way of my people” (Isa 57:14). This is meant
of preparing the way to the city of refuge, that the slayers might
escape thither; which flying slayers are here, by way of specialty,
called the people of God; even those of them that escaped thither for
life.
2dly. [Consider] that of Ahab, when Benhadad sent to him for life,
saying, “Thus saith thy servant Benhadad, I pray thee let me live.”
Though Benhadad had sought the crown, kingdom, yea, and also the life
of Ahab, yet how effectually doth Benhadad prevail with him! Is
Benhadad yet alive? saith Ahab; He is my brother; yea, go ye, bring him
to me. So he made him ride in his chariot (1 Kings 20).
Coming sinner, what thinkest thou? If Jesus Christ had as little
goodness in him as Ahab, he might grant an humble Benhadad life; thou
neither beggest of him his crown and dignity; life, eternal life, will
serve thy turn. How much more then shalt thou have it, since thou hast
to deal with him who is goodness and mercy itself! yea, since thou art
also called upon, yea, greatly encouraged by a promise of life, to come
unto him for life! Read also these Scriptures, Numbers 35:11,14,15,
Joshua 20:1-6, Hebrews 6:16-21.
Object. 2. When I say I only seek myself, I mean I do not find that I
do design God’s glory in mine own salvation by Christ, and that makes
me fear I do not come aright.
Answ. Where doth Christ Jesus require such a qualification of those
that are coming to him for life? Come thou for life, and trouble not
thy head with such objections against thyself, and let God and Christ
alone to glorify themselves in the salvation of such a worm as thou
art. The Father saith to the Son, “Thou art my servant, O Israel, in
whom I will be glorified.” God propoundeth life to sinners, as the
argument to prevail with them to come to him for life; and Christ says
plainly, “I am come that they might have life” (John 10:10). He hath no
need of thy designs, though thou hast need of his. Eternal life, pardon
of sin, and deliverance from wrath to come, Christ propounds to thee,
and these be the things that thou hast need of; besides, God will be
gracious and merciful to worthless, undeserving wretches; come then as
such an one, and lay no stumblingblocks in the way to him, but come to
him for life, and live (John 5:34; 10:10; 3:36; Matt 1:21; Prov
8:35,36; 1 Thess 1:10; John 11:25,26).
When the jailer said, “Sirs, What must I do to be saved?” Paul did not
so much as once ask him, What is your end in this question? do you
design the glory of God, in the salvation of your soul? He had more
wit; he knew that such questions as these would have been but fools’
babbles about, instead of a sufficient salve5 “Which Cambell seeing,
though he could not salve, to so weighty a question as this. Wherefore,
since this poor wretch lacked salvation by Jesus Christ, I mean to be
saved from hell and death,” which he knew, now, was due to him for the
sins that he had committed, Paul bids him, like a poor condemned sinner
as he was, to proceed still in this his way of self-seeking, saying,
“Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts
16:30-32). I know that afterwards thou wilt desire to glorify Christ by
walking in the way of his precepts; but at present thou wantest life;
the avenger of blood is behind thee, and the devil like a roaring lion
is behind thee; well, come now, and obtain life from these; and when
thou hast obtained some comfortable persuasion that thou art made
partaker of life by Christ, then, and not till then, thou wilt say,
“Bless the Lord, O my soul, and all that is within me bless his holy
name. Bless the Lord, O my soul, and forget not all his benefits: 6 who
forgiveth all thine iniquities, who healeth all thy diseases; who
redeemeth thy life from destruction; who crowneth thee with
lovingkindness and tender mercies” (Psa 103:1-4).
Object. 3. But I cannot believe that I come to Christ aright, because
sometimes I am apt to question his very being and office to save.
Thus to do is horrible; but mayest thou not judge amiss in this matter?
How can I judge amiss, when I judge as I feel? Poor soul! Thou mayest
judge amiss for all that. Why, saith the sinner, I think that these
questionings come from my heart. Let me answer. That which comes from
thy heart, comes from thy will and affections, from thy understanding,
judgment, and conscience, for these must acquiesce in thy questioning,
if thy questioning be with thy heart. And how sayest thou, for to name
no more, dost thou with thy affection and conscience thus question?
Answ. No, my conscience trembles when such thoughts come into my mind;
and my affections are otherwise inclined.
Then I conclude, that these things are either suddenly injected by the
devil, or else are the fruits of that body of sin and death that yet
dwells within thee, or perhaps from both together.