Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; The Promise to Those Coming To Christ, 268

 

1. This shows us the greatness of the merits of Christ; for it must not be supposed, that his words are bigger than his worthiness. He is strong enough to execute his word. He can do, as well as speak. He can do abundantly more than we ask or think, even to the uttermost, and outside of his word (Eph 3:20). Now, then, since he concluded any coming HIM; it must be concluded, that he can save to the uttermost sin, any coming HIM.

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

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

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

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

The awakened coming sinner doth not so easily question the power of Christ, as his willingness to save him. Lord, “If thou wilt, thou canst,” said one (Mark 1:40). He did not put the if upon his power, but upon his will. He concluded he could, but he was not as full of persuasion as he would. But we have the same ground to believe he will, as we have to believe he can; and, indeed, the ground for both is the Word of God. If he was not willing, why did he promise? Why did he say he would receive the coming sinner? Coming sinner, take notice of this; we used to plead practices with men, and why not with God likewise? I am sure we have no more ground for the one than the other; for we have to plead the promise of a faithful God. Jacob took him there: “Thou saidst,” said he, “I will surely do thee good” (Gen 32:12). For, from this promise he concluded, that it followed in reason, “He must be willing.”

The text also gives some ground for us to draw the same conclusion. “And him that cometh to me I will in no wise cast out.” Here is his willingness asserted, as well as his power suggested. It is worth your observation, that Abraham’s faith considered rather God’s power rather than his willingness; that is, he drew his conclusion, “I shall have a child,” from the power that was in God to fulfill the promise to him. For he concluded he was willing to give him one, else he would not have promised one. “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” (Rev 4:20,21). But was not his faith exercised, or tried, about his willingness too? No, there was no show of reason for that, because he had promised it. Indeed, had he not promised it, he might lawfully have doubted it; but since he had promised it, there was left no ground at all for doubting, because his willingness to give a son was demonstrated in his promising him a son. These words, therefore, are sufficient ground to encourage any coming sinner that Christ is willing to his power to receive him; and since he hath power also to do what he will, there is no ground at all left to the coming sinner anymore to doubt; but to come in full hope of acceptance, and of being received unto grace and mercy. “And him that cometh.” He saith not, and him that is come; but, and him that cometh; that is, and him whose heart begins to move after me, who is leaving all for my sake; him who is looking out, who is on his journey to me. We must, therefore, distinguish between coming and being to Jesus Christ. He that is come to him has attained of him more sensibly what he felt before that he wanted, than he has that but yet is coming to him.

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; The Promise to Those Coming To Christ, 267.

 

Secondly, and more particularly, “And HIM that cometh.”

“And him.” By this word “him,” Christ looked back to the gift of the Father; not only in the lump and whole of the gift, but to every him of that lump. As who should say, I do not only accept the gift of my Father in general, but have a special regard for every one of them in particular; and I will secure not only some, or the greatest part, but everyone, every dust. Not a hoof of all shall be lost or left behind. And, indeed, he consents to his Father’s will, which is that of all he has given him, he should lose nothing (John 6:39).

“And him.” Christ Jesus, by thus dividing the gift of his Father into him, and by speaking of them in the singular number, shows what a particular work shall be wrought in each one, at the time appointed of the Father. “And it shall come to pass in that day,” saith the prophet, “that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel.” Here are the times, one by one, to be gathered to him by the Father (Isa 27:12).

He shows also hereby that no lineage, kindred, or relation, can at all be profited by any outward or carnal union with the person that the Father hath given to Christ. It is only him, the given HIM, the coming him—that he intends absolutely to secure. Men make a great ado with the children of believers; and oh, the children of believers! But if the child of the believer is not concerned with this absolute promise, it is not these men’s great cry, nor yet what the parent or child can do, that can interest him in this promise of the Lord Christ, this absolute promise.

AND HIM. There are diverse sorts of persons that the Father has given to Jesus Christ; they are not all of one rank or one quality; some are high, some are low; some are wise, some are fools; some are more civil, and comply with the law; some are more profane and averse to him and his gospel. Now, since those that are given to him are, in some sense, so diverse; and again, since he yet saith, “And him that cometh,” &c., he, by that, doth give us to understand that he is not, as men, for picking and choosing, to take a best and leave a worst, but he is for him that the Father hath given him, and that cometh to him. “He shall not alter it, nor change it, a good for a bad, or a bad for a good,” (Lev 27:10); but will take him as he is, and will save his soul.

There are many sad words given by the Father to Jesus Christ, but not one of them is despised or slighted by him. It is said of those that the Father hath given to Christ that they have done worse than the heathen; that they were murderers, thieves, drunkards, unclean persons, and whatnot; but he has received them, washed them, and saved them. A fitting emblem of this sort is that wretched instance mentioned in the 16th of Ezekiel, that was cast out in a stinking condition, to the loathing of its person, in the days that it was born; a creature in such a wretched condition, that no eye pitied, to do any of the things there mentioned unto it, or to have compassion upon it; no eye but his that speaks in the text.

AND HIM. Let him be as red as blood, let him be as red as crimson. Some men are blood-red sinners, crimson sinners, sinners of a double die; dipped and dipped again, before they come to Jesus Christ. Art thou that readest these lines such? Speak out, man! Art thou such a one? And art thou now coming to Jesus Christ for the mercy of justification, that thou mightest be made white in his blood, and be covered with his righteousness? Fear not; forasmuch as this thy coming betokeneth that thou art of the number of them that the Father hath given to Christ; for he will in no wise cast thee out. “Come now,” saith Christ, “and let us reason together; though your sins be as scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool” (Isa 1:18).

AND HIM. There was many a strange HIM came to Jesus Christ, in the days of his flesh; but he received them all, without turning any away; speaking unto them “of the kingdom of God, and healed them that had need of healing” (Luke 9:11; 4:40). These words, AND HIM, are therefore words to be wondered at. That not one of them who, by virtue of the Father’s gift, and drawing, are coming to Jesus Christ, I say, that not one of them, whatever they have been, whatever they have done, should be rejected or set by, but admitted to a share in his saving grace. It is said in Luke, that the people “wondered at the gracious words that proceeded out of his mouth” (4:22). Now this is one of his gracious words; these words are like drops of honey, as it is said, “Pleasant words are as a honeycomb, sweet to the soul, and health to the bones” (Prov 16:24). These are gracious words indeed, even a faithful and merciful high priest could speak them. Luther said, “When Christ speaks, he has a mouth as wide as heaven and earth.” That is, to speak fully to the encouragement of every sinful him that is coming to Jesus Christ. And that his word is certain, hear how himself confirms it: “Heaven and earth,” saith he, “shall pass away; but my words shall not pass away” (Isa 51:6; Matt 24:35).

It is also confirmed by the testimony of the four evangelists, who gave faithful relation of his loving reception of all sorts of coming sinners, whether they were publicans, harlots, thieves, possessed of devils, bedlams, and whatnot (Luke 19:1–10; Matt 21:31; Luke 15; 23:43; Mark 16:9; 5:1-9).

This, then, shows us, 1. “The greatness of the merits of Christ.” 2. The willingness of his heart to impute them for life to the great, if coming, sinners.

Tagged And Un

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; The Promise To Those Coming To Christ, 266.

 

“AND HIM THAT COMETH TO ME I will in no wise cast out.”

By these words, our Lord Jesus doth set forth yet more amply the great goodness of his nature towards the coming sinner. Before, he said, They shall come; and here he declared, That with heart and affections he will receive them. But, by the way, let me speak one word or two to the seeming conditionality of this promise with which now I have to do. “And him that cometh to me I will in no wise cast out.” Where it is evident, may some say, that Christ’s receiving us to mercy depends upon our coming, and so our salvation by Christ is conditional. If we come, we shall be received; if not, we shall not; for that is fully intimated by the words. The promise of reception is only to him that cometh. “And him that cometh,” I answer, that the coming in these words mentioned, as a condition of being received to live, is that which is promised, yea, concluded to be effected in us by the promise going before. In those latter words, coming to Christ is implicitly required of us; and in the words before, that grace that can make us come is positively promised to us. “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out” thence. We come to Christ, because it is said, We shall come; because it is given to us to come. So that the condition which is expressed by Christ in these latter words is absolutely promised in the words before. And, indeed, the coming here intended is nothing else but the effect of “shall come to me. They shall come, and I will not cast them out.”

He saith not, and him that is come, but him that cometh. To speak to these words, First, In general. Second, More particularly.

[First.] In general. They suggest unto us these four things:—

1. That Jesus Christ doth build upon it, that since the Father gave his people to him, they shall be enabled to come unto him. “And him that cometh.” As who should say, I know that since they are given to me, they shall be enabled to come unto me. He saith not, if they come, or I suppose they will come; but, “and him that cometh.” By these words, therefore, he shows us that he addressed himself to the receiving of them whom the Father gave to him to save them. I say, he addressed himself or prepared himself to receive them. By which, as I said, he concluded or built upon it, that they shall indeed come to him. He looked that the Father should bring them into his bosom, and so stands ready to embrace them.

2. Christ also suggested by these words, that he very well knew who were given to him; not by their coming to him, but by their being given to him. “All that the Father giveth me shall come to me; and him that cometh,” &c. This him he knows to be one of them that the Father hath given him; and, therefore, he received him, even because the Father hath given him to him (John 10). “I know my sheep,” saith he. Not only those who already have knowledge of him, but those, too, that yet are ignorant of him. “Other sheep I have,” said he, “which are not of this fold,” (John 10:16); not of the Jewish church, but those that lie in their sins, even the rude and barbarous Gentiles. Therefore, when Paul was afraid to stay at Corinth, from a supposition that some mischief might befall him there; “Be not afraid,” said the Lord Jesus to him, “but speak, and hold not thy peace—for I have much people in this city” (Acts 18:9,10). The people that the Lord here speaks of were not at this time accounted him, because of a work of conversion that already had passed upon them, but by the gift of the Father; for he had given them unto him. Therefore was Paul to stay here, to speak the word of the Lord to them, that, by his speaking, the Holy Ghost might effectually work over their souls, to causing them to come to him, who was also ready, with heart and soul, to receive them.

3. Christ, by these words, also suggests, that no more come unto him than, indeed, are given him of the Father. For him, this place is one of all that Christ was mentioned before. “All that the Father giveth me shall come to me;” and every him of that all, “I will in no wise cast out.” This the apostle insinuated, where he saith, “He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ” (Eph 4:11-13).

Mark, as in the text, so here he speaks of all. “Until we all come.” We all! all who? Doubtless, “All that the Father giveth to Christ.” This is further insinuated because he called this ALL the body of Christ; the measure of the stature of the fullness of Christ. By which he means the universal number given; to wit, the true elect church, which is said to be his body and fullness (Eph 1:22,23).

4. Christ Jesus, by these words, further suggests, that he is well content with this gift of the Father to him. “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” I will heartily, willingly, and with great content of mind, receive him.

They show us, also, that Christ’s love in receiving is as large as his Father’s love in giving, and no larger. Hence, he thanks him for his gift, and also thanks him for hiding him and his things from the rest of the wicked (Matt 11:25; Luke 10:21). But,

Tagged And Unspeakableness of t

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; What Force There Is In The Promise To Make Them Come To Christ, 265.

 

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 says 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? He went away from his house and friends, and the world could not stay with 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 is how he speaks as if having never seen him. But they that stand in his house, and look upon him through the glass of his Word, with the help of his Holy Spirit, will tell you other things. “But we all,” say they, “with an 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 personal, 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 the 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 recompense 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 constrained, and forced, with blessed violence, the hearts of those that are given to him.

Moses, of whom we spoke 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 saw this Lord Jesus Christ. This wicked world thinks, that the fancies of a heaven, and 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, taken with the glory of our Lord Jesus, and 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 savor 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.

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Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; What Force There Is In The Promise To Make Them Come To Christ, 264.

 

"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 is necessary to make us happy. Second. Those who indeed come to him, therefore come to him so 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 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 says of himself, "Riches and honor are with me; yes, durable riches and righteousness. My fruit is better than gold, yes, than fine gold; and my revenue is better than choice silver. I lead in the way of righteousness, amid the paths of judgment; that I may cause those who love me to inherit substance. And I will fill their treasures" (Prov 8:18–21).

This is 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, fall, and perish: "I am the light of the world," saith he, "he that followed me shall not walk in darkness but shall have the light of life" (John 8:12). Man by nature is in darkness, walks in darkness, and knows not whither he goes, for darkness has 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, shall be acted upon 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 is bad, or 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 speaks 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 eats 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 forever must be, unless they eat the ME that speaks in the text. "Whoso finds ME," saith he, "find 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 presented 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 enters 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 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 carnal and transitory, but mine is Divine and eternal. Hence it is called the peace of God, and that passed all understanding.

4. The person speaking in the text has enough of all things truly spiritually good, to satisfy the desires of every longing soul. "Jesus stood and cried, saying, If any man thirsts, 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. The person speaking in the text has the power to perfectly defend, and deliver those that come to him for safety. "All power," saith he, "is given unto me in heaven and earth" (Matt 28:18).

Thus, I might multiply instances of this nature in abundance. But,

Second. They who in truth, do come to him, therefore come to him so 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 can 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, 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." "Yeah, 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 from 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, in that way, he expected to save 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 life, as I am seeking it; as who should say, For there is 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 causes 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 your 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 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 day long, we are accounted as sheep for the slaughter. Nay, in all these things, we are more than conquerors, through him who 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 is 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 hidden, it is hidden 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).

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; What Force There Is In The Promise To Make Them Come To Christ, 263.

 

Object. 5. But how, if they have exceeded many in sin and made themselves far more abominable? They are the leading sinners in the county, 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 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, praise, and an honor 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 do not have faith and repentance? How shall they come then?

Answ. Why, he that saith, They shall come, shall he not make it good? If they 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 to 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 has all conditional ones in the belly of it, and also a provision to answer all those qualifications, that they propound to him that seek 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 one of those concerned therein. I say it must be fulfilled, if God can, by grace, and his absolute will, fulfill it. Besides, since coming and believing are 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 any effect; because this promise has in it to give what others call for and expect. I will give them a heart, I will give them my Spirit; I will give them repentance, I will give them faith. Mark these words: “If any man is 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,” said 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 stands 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 quick sands, 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 escape them, and, in conclusion, come to him. There is 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 sits 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 another, secured by “shall come to me.”

And therefore, 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 a 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 to rightly distinguish voices, “My sheep hear my voice.” But how did they 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.

Tagged And Uns

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; What Force There Is In The Promise To Make Them Come To Christ, 262.

 

Object. 3. They shall, you say; but how if they will not; and, if so, then what can Shall-come do?

Answ. True, some men say, “We are lords; we will come no more unto you” (Jer 2:31). But as God says in another case, if they are concerned about 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 afterward repented and went.” But how did he come to that repentance? Why, it was wrapped up for him in the absolute promise; and therefore, notwithstanding he said, “I will not, he afterward repented and went.” By this parable Jesus Christ sets forth the obstinacy of the world's sinners, 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 has given you. The obstinacy and plague that are 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 you.

He who had seen Paul amid 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 sincerely that he ought to do what he did. But we may see what Shall-come can do when it comes to being fulfilled upon the soul of a rebellious sinner: he was a chosen vessel, given by the Father to the Son; and now the time is 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 resolved 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 spoke 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 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 that absolute promise, how soon he buckled, leaves his railing, falls to supplicating of the Son of God for mercy; “Lord,” saith he, “Remember me when thou comes 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 are 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 their 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 have 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 fulfillment of itself. They shall come. But it is objected, that they are blind. Well, Shall-come is still the same, and continued 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 are blind; I will bring them by a way they know not; I will—I will, and therefore “they shall come to me.”

T

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; What Force There Is In The Promise To Make Them Come To Christ, 261.

 

(5.) Absolute promises are therefore sufficient to bring about their own fulfillment; the conditional has not so. The absolute promise is therefore big-bellied because it hath in itself a fullness of all desired things for us; and will, when the time of that promise comes, yield to us mortals that which will verily save us; yea, and make us capable of answering the demands of the conditional promise. 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, and the absolute promise gives it (Acts 5:31). The conditional promise calls for faith, and the absolute promise gives it (Zeph 3:12; Rom 15:12). The conditional promise calls for a new heart, and the absolute promise gives it (Eze 36:25–26). The conditional promise calls for holy obedience and the absolute promise gives it or causes it (Eze 36:27).

5. And as they harmoniously agree in this, so again the conditional promise blessed the man, who is endowed with its fruit by the absolute promise. 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 followed, saying, “Blessed is every one that feared 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 it 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 harmonious agreement.

Now, the promise under consideration is absolute. “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 hearts—without which they cannot come? Why, Shall-come answer 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. 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, and they shall live.

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

Answ. Shall-come has also provided help for this. Satan had bound that daughter of Abraham so, that she could by no means lift herself up; 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 him turning? No, he will do it freely, of his own goodwill. 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 him come 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 has come that Shall-come was to be fulfilled upon her, they give place, fly from her, and she indeed comes 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.”

Tagged A

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; What Force There Is In The Promise To Make Them Come To Christ, 260.

 

4. This word, shall come, engaged Christ to communicate all manner of grace to those thus given him to make them effectively 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, power, or goodness; but it engaged for us even God himself, Christ himself, and 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 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 he had promised absolutely, that Sarah would have a son.

Therefore, Abraham sees that he, to wit, God, must fulfill the condition of it. Neither is this expectation of Abraham disapproved by the Holy Ghost, but it is 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 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 title 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, that is an absolute promise of God, or of Christ, that 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 a 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 requires 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 are supposed, though not expressed. But I answer, No, by no means; that is, as a condition of this promise. If they are 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 does that promise imply 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 engages in for its own accomplishment is, the mighty power of Christ and his faithfulness to accomplish.

3. The difference, therefore, between the absolute and conditional promises 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 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 promises may, or may not be fulfilled. The absolute ones must be fulfilled, because of the faithfulness of God; the others may not, because of the unfaithfulness of men.

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; What Force There Is In The Promise To Make Them Come To Christ, 259.

 

SECOND, “Shall come to me.” Now we come to show WHAT FORCE THERE

IS IN THIS PROMISE TO MAKE THEM COME TO HIM. “All that the Father

giveth me, shall come to me.” I will speak to this promise, First,

In general. Second, In particular.

[First], In general. This word SHALL is confined to these ALL that are given to Christ. “All that the Father giveth me shall come to me.” Hence I conclude,

1. That coming to Jesus Christ aright is an effect of their being, of God, given to Christ before. Mark, They shall come. Who? Those that are given. They come because they were given, “thine they were, and thou gave them me.” Now, it is indeed a singular comfort to them that they are coming in truth to Christ, to think that they come because they were given by 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, he has 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 them. Christ prizes 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 accomplishes 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 receives strength to come; and this is the promise by which thou shalt be effectively 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, Isaac called the child of the promise (Gen 17:19; 18:10; Rom 9:9).

Sarah will have a son. But how, if Sarah is past age? Why, still, the promise continues to say, Sarah shall have a son. But how, if Sarah is barren? 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 has enough in its own bowels to accomplish the thing promised, whether there are means or no means 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, every sincere follower of Jesus Christ is also called 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.”

Ta