Chapter 82

There is also life for those that come to him, to be had by faith in his flesh and blood. “He that eateth me, even he shall live by me” (John 6:57). And this is a life against that death that comes by the guilt of sin, and the curse of the law, under which all men are, and for ever must be, unless they eat the ME that speaks in the text. “Whoso findeth ME,” saith he, “findeth life;” deliverance from that everlasting death and destruction, that, without me, he shall be devoured by (Prov 8:35). Nothing is more desirable than life, to him that hath in himself the sentence of condemnation; and here only is life to be found. This life, to wit, eternal life, this life is in his Son; that is, in him that saith in the text, “All that the Father hath given me shall come to me” (1 John 5:10).

3. The person speaking in the text, is he alone by whom poor sinners have admittance to, and acceptance with the Father, because of the glory of his righteousness, by and in which he presenteth them amiable and spotless in his sight; neither is there any way besides him so to come to the Father: “I am the way,” says he, “and the truth, and the life; no man cometh to the Father but by me” (John 14:6). All other ways to God are dead and damnable; the destroying cherubim stand with flaming swords, turning every way to keep all others from his presence (Gen 3:24). I say, all others but them that come by him. “I am the door; by me,” saith he, “if any man enter in, he shall be saved” (John 10:9).

The person speaking in the text is HE, and only HE, that can give stable and everlasting peace; therefore, saith he, “My peace I give unto you.” My peace, which is a peace with God, peace of conscience, and that of an everlasting duration. My peace, peace that cannot be matched, “not as the world giveth, give I unto you;” for the world’s peace is but carnal and transitory, but mine is Divine and eternal. Hence it is called the peace of God, and that passeth all understanding.

4. The person speaking in the text hath enough of all things truly spiritually good, to satisfy the desires of every longing soul. “Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.” And to him that is athirst, “I will give of the fountain of the water of life freely” (John 7:37, Rev 21:6).

5. With the person speaking in the text is power to perfect and defend, and deliver those that come to him for safe-guard. “All power,” saith he, “is given unto me in heaven and earth” (Matt 28:18).

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

Second. They that in truth do come to him, do therefore come to him that they might receive it at his hand. They come for light, they come for life, they come for reconciliation with God: they also come for peace, they come that their soul may be satisfied with spiritual good, and that they may be protected by him against all spiritual and eternal damnation; and he alone is able to give them all this, to the filling of their joy to the full, as they also find when they come to him. This is evident,

1. From the plain declaration of those that already are come to him. “Being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God” (Rom 5:1,2).

2. It is evident also, in that while they keep their eyes upon him, they never desire to change him for another, or to add to themselves some other thing, together with him, to make up their spiritual joy. “God forbid,” saith Paul, “that I should glory, save in the cross of our Lord Jesus Christ.” “Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Phil 3:8,9).

3. It is evident also, by their earnest desires that others might be made partakers of their blessedness. “Brethren,” said Paul, “my heart’s desire and prayer to God for Israel is, that they might be saved.” That is, that way that he expected to be saved himself. As he saith also to the Galatians, “Brethren,” saith he, “I beseech you, be as I am; for I am as ye are;” that is, I am a sinner as you are. Now, I beseech you, seek for life, as I am seeking of it; as who should say, For there is a sufficiency in the Lord Jesus both for me and you.

4. It is evident also, by the triumph that such men make over all their enemies, both bodily and ghostly: “Now thanks be unto God,” said Paul, “which always causeth us to triumph in Christ.” And, “who shall separate us from the love of Christ” our Lord? and again, “O death, where is thy sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the law; but thanks be to God, which giveth us the victory through our Lord Jesus Christ” (2 Cor 2:14; Rom 8:35; 1 Cor 15:55,56).

5. It is evident also, for that they are made by the glory of that which they have found in him, to suffer and endure what the devil and hell itself hath or could invent, as a means to separate them from him. Again, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? as it is written, For thy sake we are killed all the day long, we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Rom 8:35-39).

“Shall come TO ME.” Oh! the heart-attracting glory that is in Jesus Christ, when he is discovered, to draw those to him that are given to him of the Father; therefore those that came of old, rendered this as the cause of their coming to him: “And we beheld his glory, as of the only begotten of the Father” (John 1:14). And the reason why others come not, but perish in their sins, is for want of a sight of his glory: “If our gospel be hid, it is hid to them that are lost: in whom the God of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them” (2 Cor 4:3,4).

There is therefore heart-pulling glory in Jesus Christ, which, when discovered, draws the man to him; wherefore by shall come to me, Christ may mean, when his glory is discovered, then they must come, then they shall come to me. Therefore, as the true comers come with weeping and relenting, as being sensible of their own vileness, so again it is said, that “the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.” That is, at the sight of the glory of that grace that shows itself to them now in the face of our Lord Jesus Christ, and in the hopes that they now have of being with him in the heavenly tabernacles. Therefore it saith again, “With gladness and rejoicing shall they be brought; they shall enter into the King’s palace” (Isa 35:10; 51:11; Psa 45:15). There is therefore heart-attracting glory in the Lord Jesus Christ, which, when discovered, subjects the heart to the Word, and makes us come to him.

It is said of Abraham, that when he dwelt in Mesopotamia, “the God of glory appeared unto him,” saying, “Get thee out of thy country.” And what then? Why, away he went from his house and friends, and all the world could not stay him. “Now,” as the Psalmist says, “Who is this King of glory?” he answers, “The Lord, mighty in battle” (Psa 24:8). And who was that, but he that “spoiled principalities and powers,” when he did hang upon the tree, triumphing over them thereon? And who was that but Jesus Christ, even the person speaking in the text? Therefore he said of Abraham, “He saw his day. Yea,” saith he to the Jews, “your father Abraham rejoiced to see my day, and he saw it, and was glad” (Col 2:15; James 2:23; John 8:56).

Indeed, the carnal man says, at least in his heart, “There is no form or comeliness in Christ; and when we shall see him, there is no beauty that we should desire him,” (Isa 53:2); but he lies. This he speaks, as having never seen him. But they that stand in his house, and look upon him through the glass of his Word, by the help of his Holy Spirit, they will tell you other things. “But we all,” say they, “with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory” (2 Cor 3:18). They see glory in his person, glory in his undertakings, glory in the merit of his blood, and glory in the perfection of his righteousness; yea, heart-affecting, heart-sweetening, and heart-changing glory!

Indeed, his glory is veiled, and cannot be seen but as discovered by the Father (Matt 11:27). It is veiled with flesh, with meanness of descent from the flesh, and with that ignominy and shame that attended him in the flesh; but they that can, in God’s light, see through these things, they shall see glory in him; yea, such glory as will draw and pull their hearts unto him.

Moses was the adopted son of Pharaoh’s daughter; and for aught I know, had been king at last, had he now conformed to the present vanities that were there at court; but he could not, he would not do it. Why? What was the matter? Why! he saw more in the worst of Christ (bear with the expression), than he saw in the best of all the treasures of the land of Egypt. He “refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt; for he had respect unto the recompence of the reward. He forsook Egypt, not fearing the wrath of the king.” But what emboldened him thus to do? Why, “he endured;” for he had a sight of the person speaking in the text. “He endured, as seeing him who is invisible.” But I say, would a sight of Jesus have thus taken away Moses’ heart from a crown, and a kingdom, &c., had he not by that sight seen more in him than was to be seen in them? (Heb 11:24-26).

Therefore, when he saith, shall come to me, he means, they shall have a discovery of the glory of the grace that is in him; and the beauty and glory of that is of such virtue, that it constraineth, and forceth, with a blessed violency, the hearts of those that are given to him.

Moses, of whom we spake before, was no child when he was thus taken with the beauteous glory of his Lord. He was forty years old, and so consequently was able, being a man of that wisdom and opportunity as he was, to make the best judgment of the things, and of the goodness of them that was before him in the land of Egypt. But he, even he it was, that set that low esteem upon the glory of Egypt, as to count it not worth the meddling with, when he had a sight of this Lord Jesus Christ. This wicked world thinks, that the fancies of a heaven, and a happiness hereafter, may serve well enough to take the heart of such, as either have not the world’s good things to delight in; or that are fools, and know not how to delight themselves therein. But let them know again, that we have had men of all ranks and qualities, that have been taken with the glory of our Lord Jesus, and have left all to follow him. As Abel, Seth, Enoch, Noah, Abraham, Isaac, Jacob, Moses, Samuel, David, Solomon; and who not, that had either wit or grace, to savour heavenly things? Indeed none can stand off from him, nor any longer hold out against him to whom he reveals the glory of his grace.

[THE PROMISE TO THOSE COMING TO CHRIST.]

“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 declareth, 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 life, 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.”

“AND HIM THAT COMETH.”

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 addresseth himself to the receiving of them whom the Father gave to him to save them. I say, he addresseth himself, or prepareth himself to receive them. By which, as I said, he concludeth or buildeth upon it, that they shall indeed come to him. He looketh that the Father should bring them into his bosom, and so stands ready to embrace them.

2. Christ also suggesteth by these words, that he very well knoweth who are 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 knoweth 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 that 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 his, by reason of a work of conversion that already had passed upon them, but by virtue of 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 the causing them to come to him, who was also ready, with heart and soul, to receive them.

3. Christ, by these words, also suggesteth, that no more come unto him than, indeed, are given him of the Father. For the him in this place is one of the all that by 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 insinuateth, 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 speaketh 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 suggesteth, 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 of him and his things from the rest of the wicked (Matt 11:25; Luke 10:21). But,

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

[Import of the word HIM.]

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

“And him.” Christ Jesus, also, by his thus dividing the gift of his Father into hims, and by his 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 hims, 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! 13 But if the child of the believer is not the him concerned in 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 divers sorts of persons that the Father hath given to Jesus Christ; they are not all of one rank, of one quality; some are high, some are low; some are wise, some fools; some are more civil, and complying with the law; some 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 is many a sad wretch given by the Father to Jesus Christ; but not one of them all 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 what not; but he has received them, washed them, and saved them. A fit 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 speaketh 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 an one? Speak out, man! Art thou such an 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 be 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 which 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 an honey-comb, sweet to the soul, and health to the bones” (Prov 16:24). These are gracious words indeed, even as full as a faithful and merciful High-priest could speak them. Luther saith, “When Christ speaketh, he hath 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 what not (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.

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 to execute his word. He can do, as well as speak. He can do exceeding abundantly more than we ask or think, even to the uttermost, and outside of his word (Eph 3:20). Now, then, since he concludeth any coming HIM; it must be concluded, that he can save to the uttermost sin, any coming HIM.