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 Bunyan, John, 1628-1688. 
 Come and welcome to Jesus 
 Christ 
 
COME AND WELCOME 
 
 TO 
 
 JESUS CHRIST 
 
COMK AxM) WKLCOME 
 
 TO 
 
 JESUS CHRIST: 
 
 OR, Tins 
 
 GOSPEL INVITATION. 
 
 BT 
 
 JOHN BUNYAN, 
 
 ▲tTTHOR OF THE PILORUl's PROaRSBS 
 
 Aii'I they tliall come which vr«r« readjr to parl*h. — I*a ixtIi. tS 
 
 N E W . Y O R K : 
 rUBLISHED BY EZRA COLLIER, 
 
 \\H Naitnii Ktrret. 
 
 18 36. 
 
Entered, 
 
 According to the Act of Congress, in the year 1836, by 
 
 WEST & TROW, 
 
 In the Office of the Clerk of the Southern District of New- York. 
 
 STEHEOTYPED BY I'. F. K I P L E Y. 
 PRINTED BY WEST t THOAV. 
 
PREFACE. 
 
 TiiKRK .irc few men whose writings have been more 
 honored in the Christian world, or more distinguished 
 for usefulness, than those of John Bunyan. His remark- 
 able life, the simplicity, faithfulness, and success, with 
 which he preached the Gospel, and his deep acquaintance 
 with the windings of the human heart, all combine to 
 give a peculiar interest to the productions of his pen. 
 His Pilgrim's Progress, especially, seems lo have gained 
 universal popularity. The delineations of character in 
 his writings are so true to life, and so accordant with 
 Scripture representations, that the reader sees some fea- 
 tures of his own heart in almost every page. It is this 
 that makes his works so universally acceptable. The 
 reader sees in them, as in a mirror, his own image. 
 
 This little volume is designed to set forth the " Gospel 
 Invitation"— the full and free offer of pardon andsalvation 
 to all who will come and receive it. The difficulties and 
 objections which the sinner is so ready to raise, are one 
 by one taken up, and their weakness and wickedness 
 clearly exposed. It points out, in a striking manner, the 
 various motives which should lead the sinner to the 
 Savior, and that without delay. 
 
 It is believed that this work will be found peculiarly 
 serviceable to inquirers. It is reprinted from an early 
 edition, with some slight omissions, and such changes in 
 the quaint phraseology of the author as would better adapt 
 it to modern taste, and be likely to extend its usefulness. 
 Not the slightest change, however, has been designedly 
 
6 PREFACE. 
 
 made in any of the sentiments of the author. The edi- 
 tor would fervently commend it to the blessing of Him 
 whose Spirit has heretofore attended the writings of 
 BuNYAN to thousands and tens of thousands of hearts in 
 every Christian land. 
 
 New- York, May 1, 1836. 
 
COME AND WELCOME 
 
 TO 
 
 JESUS CHRIST 
 
 " All that the Father giveth me, shall come lo mc ; 
 and him that cometh to me, I will in no wise cast out." — 
 John vi. 37. 
 
 A LITTLE before, in tills chapter, you may 
 read that tlie Lord Jesus walked on the sea, to 
 go to Capernaum, having sent his disciples be- 
 fore in a ship ; but the wind was contrary ; by 
 which means the ship was hindered in her ])as- 
 sage. Now, about the fourth watch of the night, 
 Jesus came walking upon the sea, and overtook 
 them ; at the sight of whom they were afraid. 
 
 Note. When providences are black and ter- 
 rible to God's people, the Lord Jesus shows 
 himself to them in a wonderful manner : the 
 which, sometimes they can as little bear, as they 
 can the things that were before terrible to them. 
 They were afraid of the wiiul and water; they 
 were also afraid of the Lord and Saviour, when 
 lie appeared to them in that slate. 
 
 But he said, *' Be not afraid, it is I." 
 
 Note. I'hat the end of the ajipearing of the 
 Lord Jesus unto his people (though the manner 
 of his appearinir be ever so terrible) is to allay 
 their fears and peri)lexities. 
 
8 COME AND WELCOME 
 
 Then they received him into the ship, and 
 immediately the ship was at land whither it 
 went. 
 
 Note. When Christ is absent from his peo- 
 ple, they go on but slowly, and with great diffi- 
 culty ; but when he joineth himself unto them, 
 O, how fast they steer their course ; how soon 
 they are at their journey's end ! 
 
 The people now among whom he last preach- 
 ed, when tliey saw that both Jesus was gone and 
 his disciples, they also took shipping, and came 
 to Capernaum, seeking for Jesus : and when 
 they had found him, they asked him with wonder, 
 *' Rabbi, when camest thou hither?" But the 
 Lord Jesus, slighting their compliments, an- 
 swered, " Verily, verily, ye seek me not because 
 ye saw the miracles, but because ye did eat of 
 the loaves and were filled." 
 
 Note. A people may follow Christ far for 
 base ends, as these went after him beyond the 
 sea for loaves. The loaves and fishes will carry 
 a man a great way in religion : yea, will make 
 him venture far for Christ. 
 
 Note again. It is not empty professions, but 
 real heartfelt attachment, that crowns the work 
 in the eye of Christ : or thus, it is not the toil 
 and business of professors, but their love to him, 
 that makes him approve of them. 
 
 Note again. When men shall look for 
 friendly entertainment at Christ's hand, (if their 
 hearts be insincere,) even then will they meet 
 with a check and rebuke. " Ye seek me, not 
 because ye saw the miracles, but because ye did 
 eat of the loaves and were filled." 
 
TO JESUS CHRIST. 9 
 
 Yc obseryc again, lie dolli not rcfii:<c to j,nve 
 even to these, good rounsel ; he bids tliein labor 
 for the meat that oiidiiri'th to eternal life. Oh, 
 how willing is Jesus Christ to have even those 
 professors that come to him with pretenses only, 
 come to him sincerely, that they may be saved ! 
 
 The text, you will find, is after much dis- 
 course he had held with, and about these false- 
 hearted followers ; and it is uttered by the Lord 
 Jesus, at the conclusion of the whole ; and in- 
 timates, that since they were professors in pre- 
 tense only, and therefore such as his soul could 
 not delight in, that he would content himself 
 with that sincere and chosen remnant which his 
 Father had bestowed upon him. As if he 
 sliould say, I am not like to be honored in your 
 salvation ; but the Father hath bestowed upon 
 me a people, and they shall come to me in truth, 
 and in them will I be satisfied. The text before 
 may be called Christ's repose ; in the fulfilling 
 whereof, he resteth himself content, after much 
 labor and many sermons spent as it were in 
 vain. As lie saith by the prophet, " I have 
 labored in vain,. I have spent my strength for 
 nought, and in vain." Isa. xlix. 4. 
 
 But as there he saith, "My judgment is with 
 the Lord, and my work with my God," so in 
 the text he saith, "All that the Father giveth 
 me, shall come to me ; and him that comcth to 
 ine, I will in nowise cast out." By these words, 
 therefore, the Lord Jesus comforted himself 
 under the consideration of the dissimulation of 
 -ome of his followers. He also thus betook 
 ^iiiXiself to rest under the consideration of the 
 
10 COME AND WELCOME 
 
 little effect that his ministry had in Capernaum, 
 Chorazin, and Bethsaida : ** I thank thee, O Fa- 
 ther," said he, " Lord of heaven and earth, 
 because thou hast hid these things from the 
 wise and prudent, and hast revealed them to 
 babes ; even so. Father, for so it seemed good 
 in thy sight." Matt. xi. 25. Luke x. 21. 
 
 Thetext, in the general, consists of two parts, 
 and has special respect to the Father and the 
 Son ; as also to their joint management of the 
 salvation of the people. '' All that the Father 
 giveth me, shall come to me ; and him that 
 Cometh to me, I will in nowise cast out." 
 
 The first part of the text (as is evident) re- 
 spects the Father and his gift : the other part, 
 the Son, and his reception of that gift. 
 
 First. For the gift of the Father, there is 
 this to be considered ; tO' wit — 
 
 The gift itself; and that it is a gift of cer- 
 tain persons to the Son. The Father giveth, 
 and that gift shall come ; And him that cometh. 
 The gift then is of person : the Father giv€th 
 persons to Jesus Christ. 
 
 Secondly. Next you have the Son's recep- 
 tion of this gift, and that shows itself in these 
 particulars. 
 
 1. In his hearty acknowledgment of it to be 
 a gift : *' The Father giveth me." 
 
 2. In his taking notice, after a solemn man- 
 ner, of all, and every part of the gift: " All that 
 the Father giveth me." 
 
 3. In his resolution to bring them to him- 
 self: " All that the Father giveth me, shall come 
 io me." 
 
TO JESUS CHRIST. 11 
 
 4. And in his (K'lcrminius", tliat not any 
 tiling sliall make him dishke tlicm in their rom- 
 ing : " And he that comcth to mc, I will in no- 
 wise cast o»it." 
 
 These thino^s mi^ht he spoken of at large, as 
 they are in this method presented to view; but 
 I sliall <"hoosc to speak of the words, 
 
 1. By way of explication. 
 
 2. By way of onsKUVATioN. 
 
 First. By way of explication : "(All) that 
 the Father p^iYetli me." This word, all, is often 
 used in Scripture, and is to be taken more large- 
 ly, or more strictly, even as the truth or argu- 
 ment, for the sake of which it is made use of, 
 will bear. Wherefore, that we may the better 
 understand the mind of C'hrist, in the use of it 
 here, we must consider, that it is applicable 
 o!ily to those that sliall come to Christ, even to 
 those whom he will in nowise cast out.* Thus 
 also tlu' words all Israel are sometimes to he 
 taken : (thouL'^h sometimes they are taken for 
 the whole family of .Jacob.) "And so all Israel 
 shall be saved." Rom. xi. 2(^. By all Israel, here 
 he intended, not all of Israel, in the largest sense ; 
 For they are not all Israel which are of Israel: 
 
 • U any do not come to Christ, and avail themselves 
 of this precious promise, it is most clearly their own 
 fault anu sin. The offers of pardon and salvation are full 
 and free to all who will accept them. 
 
 " Let not conscience make you linger, 
 Nor of fitness fondly dream ; 
 All the fitness he requireth, 
 Is 10 /eel yoiir need of Him." 
 
12 COME AND WELCOME 
 
 neither, because they are the seed of Abraham, 
 are they all children ; but, in Isaac shall thy seed 
 be called. That is, They which are the children of 
 the flesh, these are not the children of God ; but 
 the children of the promise are counted for the 
 seed. Rom. ix. 6, 7, 8. 
 
 This word (all) therefore must in every case 
 he limited or extended as the connexion and ar- 
 gument, for the sake of which it is used, will bear; 
 else we shall abuse Scriptures and readers, and 
 ourselves, and all. *' And I, if I be lifted up 
 from the earth," said Christ, " will draw all 
 men unto me." John xii. 32. Can any man 
 imagine, that by all, in this place, he should 
 mean all, and every individual man in the 
 world ; and not rather that all is consonant 
 to the scope of the place ? And if, by being 
 lifted up from the earth, he means, as he should 
 seem, his being taken up into Heaven ; and 
 if, by drawing all men unto him, he meant a 
 drawing them into that place of glory ; then must 
 he mean by all men, those, and only those, that 
 shall in truth be eternally saved from the wrath 
 to come : For " God hath concluded them all 
 in unbelief^ that he might hav€ mercy upon 
 all." Rom. xi. 32. Here again you have all 
 and all, two alls ; but yet a great disparity be- 
 tween the all made mention of in the first place, 
 and that all made mention of in the second. 
 
 Those intended in this text are the Jews, 
 even all of them, by the first (all) that you find in 
 the words. The second all doth also intend the 
 same people ; but yet only so many of them as 
 God will have mercy upon. He hath concluded 
 
TO JE8UK CHKIST. 13 
 
 llieni all in unbelief, that lie might have mercy 
 upon all. The all also in the text is likewise 
 to he limited in its aj)j)licatioii to the saved, and 
 to them only. But a^ain : 
 
 The word giveth, or hath given, must be 
 understood after the same manner as applicable 
 to the same number, all that the Father piveth 
 me ; not all that are given. 
 
 If you take the gift of the Father to the Son, 
 in the largest sense ; for in that sense, there are 
 many given to him that shall never come unto 
 liim : yea, many are given unto him, that he 
 will cast out. 1 shall therefore first show you 
 the truth of this, and then in what sense the gift 
 in the text must be taken. 
 
 First. That all that are given to Christ, if 
 you take the gift of the Father to him, in the 
 largest sense, cannot be intended in the text, is 
 evident : 
 
 1. Because then all the men, yea, all the 
 things in the world, must be saved. " All 
 things," saith he, *' are delivered unto me of 
 my Father." Matt. xi. 27. This I think no 
 rational man in the world will conclude. There- 
 fore the gift intended in the text, must be re- 
 strained to some, to a gift that is given by way 
 of speciality by the Father to the Son. 
 
 2. It must not be taken for all, that, in any 
 sense, are given by the Father to him ; because 
 the Father hath given some, yea many to him, 
 to be dashed in pieces by him. " Ask of me,'* 
 said the Father to him, •' and I shall give thee 
 the heathen for thine inheritance, and the utter- 
 most parts of the earth for thy possession.'* 
 
 2 
 
14 COME AND WELCOME 
 
 But what must be done with them ? Must he 
 save them all ? No : " Thou shalt break them 
 with a rod of iron ; thou shalt dash them in 
 pieces like a potter's vessel." Psalm ii. 9. This 
 method he uses not with them that he saveth 
 by his grace, but with those that himself and 
 saints shall rule over in justice and severity. 
 Rev. ii. 26, 27. Yet, as you see, they are given 
 to him. Therefore the ffift intended in the text 
 must be restrained to some ; to a gift that is given 
 by way of speciality by the Father to the Son. 
 
 In Psalm xviii. he saith plainly, that some 
 are given to him that he might destroy them : 
 *'Thou hast given me the necks of mine enemies, 
 that I might destroy them that hate me." ver. 40. 
 These therefore cannot be of the number of those 
 that are said to be given in the text ; for those, 
 even all of them, shall come to him, and he will 
 in nowise cast them out. 
 
 3. Some are given to Christ, that he by them 
 might bring about some of his high and deep 
 designs in the world. Thus Judas was given to 
 Christ, to wit, that by him, even as he deter- 
 mined before, he might bring about his death, 
 and so the salvation of his elect by his blood. 
 Yea, and Judas must so manage this business, 
 as that he will lose himself for ever in bringing 
 it to pass. Therefore the Lord Jesus, even in 
 his losing Judas, applies himself to the judgment 
 of his Father, if he had not in that thing done 
 that which was right, even in suffering Judas 
 so to bring about his master's death, as that he 
 might by so doing bring about his own eternal 
 damnation also. 
 
TO JESrs CHRIST. 16 
 
 *' Those," sail! he, " that thou gavcst me I 
 have kept, and none of them is lost, but the son 
 of perdition, that the Scripture n)ight be ful- 
 filled." John xvii. 12. Let us then grant that 
 Judas was given to Christ, but not as others are 
 ^'^ivc'ii to him; nor as those made mention of in 
 the text ; for then he should have failed to have 
 been so received by Christ, and kept to eternal 
 life. Indeed he was given to Christ, but he was 
 given to him to lose him in the way that I have 
 mentioned before ; he was given to Christ, that 
 he miijhtby him bring about his own death, as 
 was before determined ; and that in the over- 
 throw of him that did it. Yea, he must bring 
 about his dying for us, in the loss of the instru- 
 ment that betrayed him, that he might even ful- 
 fil the Scripture in his destruction, as well as in 
 the salvation of the rest. — And none of them is 
 lost, but the son of perdition, that the Scripture 
 might be fulfilled. 
 
 Those, therefore, intended as the gift in the 
 text, are tliose that are given by covenant to the 
 Son ; those that in other places are called the 
 clcch, the chosen, the sheep, and the children of 
 the promise, &c. 
 
 Tlicse be they that the Father hath given to 
 Christ to keep them ; those that Christ hath pro- 
 mised eternal life unto ; those to whom he hath 
 given his wortl, and that he will have with him 
 in his kingdom to behold his glory. 
 
 *' This is the will of the Father that hath sent 
 me, that of all whicli he bath given me, I should 
 lose nothing, but should raise it up again at the 
 last day. And I give unto them eternal life, and 
 
16 COME AND WELCOME 
 
 they shall never perish ; neither shall any pluck 
 them out of my hand. My Father that gave them 
 me, is greater than all ; and none is able to pluck 
 them out of my Father's hand. As thou hast 
 given him power over all flesh, that he should 
 give eternal life to as many as thou hast given 
 him. Thine they were, and thou gavest them 
 me, and they have kept thy word. I pray for 
 them, I pray not for the world, but for those 
 that thou hast given me ; for they are thine. 
 And all mine are thine, and thine are mine ; 
 and I am glorified in them". 
 
 " Keep through thine own name those whom 
 thou hast given me, that they may be one, as we 
 are. Father, I will that those whom thou hast 
 given me, may be with me where I am, that they 
 may behold my glory which thou hast given me ; 
 for thou lovedst me before the foundation of the 
 world." John vi. 39. chap. x. 28. chap. xvii. 2, 
 6, 9, 10, 24. 
 
 All these sentences are of the same import 
 with the text. 
 
 So that (as I said before) the word all, as also 
 other words, must not be understood ais our 
 foolish fancies or groundless opinions will 
 prompt us to, but do admit of an enlargement 
 or restriction, according to the true meaning 
 and intent of the text. 
 
 All that the Father giveth. 
 
 By this word, Father,, Christ describeth the 
 person giving; by which we may learn several 
 useful things : 
 
 1. That the Lord God, and the Father of 
 
TO JESU8 CHRIST. 17 
 
 our Lord Jesus Christ, is ronccrned with the 
 Son in the salvation of liis people. True, His 
 arts, as to our salvation, are diverse from that of 
 (he Son ; he was not capable of doing that, or 
 those things for us, as did the Son ; he died not, 
 ])v sj)ilt not his Mood for our redemption as the 
 Son ; but yet he hath a great hand in our sal- 
 vation too. As Christ saith, " the Father him- 
 self lovetli you, and his love is manifest in 
 choosing of us, in giving of us to his Son ; yea, 
 and in givin'g his Son also to be a ransom for 
 us." Hence he is called, the Father of Mercies, 
 and the God of all comfort. For here even the 
 Father hath himself found out and made way 
 for his grace to come to us through the side<5, 
 and the heart's blood of his well-beloved Son. 
 ('(d. i. 12. The Father therefore is to be re- 
 membered and adored as one having a chief con- 
 cern in the salvation of sinners. We ouuht to 
 give thanks to the Father, who hath made us meet 
 to be partakers of the inheritance of the saints 
 in light ; for the Father sent the Son to be the 
 Saviour of the world. 1 John iv. 14. Col. i. 12. 
 
 2. Christ Jesus by this Father would fa- 
 miliarize this giver to us. Naturally the name 
 of (lod is dreadful to us, especially when he is 
 discovered to us by those names that declare 
 his justice, holiness, power, and glory ; but now 
 this word Father is a familiar word, it alarms 
 not the sinner, but rather inclines his heart to 
 love, and to be ))leased with the remembrance of 
 liim. Hence Christ also, when he would have 
 u>< lo pray with godly boldnes?, puts this word 
 Father into our mouths, saying, " Our Father, 
 
 2* 
 
18 COME AND WELCOME 
 
 which art in heaven;" concluding thereby, that 
 by the familiarity that by such a word is inti- 
 mated, the children of God may take more bold- 
 ness to pray for, and ask great things. I myself 
 have often found, that when I can say but this 
 word Father, it doth me more good, than when 
 I call him by any other Scripture name. It is 
 worth your noting, that to call God by his rel- 
 ative title, was rare among the saints in Old 
 Testament times ; seldom do you find him called 
 by this name ; sometimes not in three or four 
 books ; but now, in New Testament times, he 
 is called by no name so often as this, both by 
 the Lord Jesus himself, and by the apostles after- 
 wards. 
 
 All that the Father giveih. 
 
 This word, giveth, is out of Christ's ordi- 
 nary dialect, and seemeth to intimate, at the 
 first sound, as if the Father's gift to the Son, 
 was not an act that is past, but one that is pre- 
 sent, and continuing ; when indeed the gift was 
 bestowed upon Christ, when the eternal cove- 
 nant was made between them, before all worlds. 
 Wherefore in those other places, when this gift 
 is mentioned, it is still spoken of as an act that 
 is past : As " all that he hath given me ; to as 
 many as thou hast given me : thou gavest them 
 me, and these which thou hast given nie.'* 
 Therefore, of necessity, this must be the first 
 and chief sense of the text. 
 
 But again, this word, giveth, is not to be 
 rejected ; for it hath its proper life, and may 
 signify to us, 
 
TO JESUS CHRIST. 19 
 
 First Tliat llioiifrh the act of giving among 
 men doth admit of the lime past, or the time to 
 come, and is to be spoken of with reference to 
 such time, yet with Ciod it is not so. Things 
 past, or things to come, are always present with 
 (Tod,and with his Son Jesus Christ. He calleth 
 tilings tliat are not (that is to us) as tliongh tliey 
 were. And again, " Ivuown unto God arc all 
 liis works from the foundation of the world." 
 All thinirs to God are present, and so the gift of 
 the Father to the Son, although to us, as is 
 manifested by the word, it is an act that is past. 
 Rom. iv. 17. Acts xv. 10. 
 
 Secondly. Christ may express himself thus, 
 to show, that the Father hath not only given him 
 this portion before the world was; but that he 
 will bring them to him at the time of their con- 
 version ; for the Father bringeth them to Christ. 
 John vi. Go. 
 
 As it is said, " she shall be brought unto the 
 king in raiment of needle-work ;" that is, in the 
 righteousness of Christ; for it is God that im- 
 puteth that to those that are saved. Psal. xlv. 14. 
 1 Cor. i. 30. 
 
 A man giveth his daughter to such a man, 
 first in order to marriage, and this respects the 
 time past, and giveth her again at the day ap- 
 pointed, in marriage : and in this last sense, per- 
 haps the text may have a meaning; that is, that 
 all that the Father hath (bef«)re the world was) 
 given to Jesus Christ, he giveth them again to 
 him, in the day of their espousals. 
 
 Things that are given among men, are often 
 beFt at first, when they are new ; and the rea- 
 
20 COME AND WELCOME 
 
 son is, because all earthly things wax old ; but 
 with Christ it is not so : this gift of the Father is 
 not old and deformed, and unpleasant in his 
 eyes ; and therefore to him it is always new. 
 When the Lord spake of giving the land of Ca- 
 naan to the Israelites, he saith not, that he had 
 given, or would give it to them : but thus " the 
 Lord thy God giveth thee this good land." 
 Deut. ix. 6. Not but that he had given it to 
 them, while they were in the loins of their 
 fathers, hundreds of years before. Yet he saith 
 now, he giveth it to them ; as if they were now 
 also in the very act of taking possession, when 
 as yet they were on the other side Jordan. 
 What then should be the meaning ? Why, I 
 take it to be this : that the land should be to 
 them always as new ; as new as if they were ta- 
 king possession thereof but now, and so is the 
 gift of the Father, mentioned in the text, to the 
 Son ; it is always new, as if it were always new. 
 
 All that the Father giveth me* 
 In these words you find mention made of two 
 persons, the Father, and the Son ; the Father 
 giving, and the Son receiving, or accepting of 
 this gift. This then, in the first place, clearly 
 demonstrates, that the Father and the Son, 
 though they, with the Holy Ghost, are one and 
 the eternal God ; yet as to their personality, are 
 distinct. The Father is one, the Son is one, the 
 Holy Ghost is one. But because there is in 
 this text mention made but of two of the three, 
 therefore a word about these two. The giver 
 and receiver cannot be the same person in a 
 
TO JESUS CHRIST. 81 
 
 proper sense, in the same art of giving and 
 receivini:^. He that pivith, pivetli not to liiinsclf, 
 but to another ; the Father j^iveth not to the Fa- 
 tlier, to wit, to himself; hut to the Son : the 
 Son rerciveth not of the Son, to wit, of himself; 
 hut of the P\ither: so when the Fatlier triveth 
 commandment, he ^iveth it not to liimsrlf, hut 
 to another ; as Christ saith, " he hath j(iven me 
 commandment," John xii. 49. So ap^ain, '* I 
 am one that beareth witness of myself, and the 
 Father that sent me, beareth witness of me." 
 John viii. 18. 
 
 Further, there is somethins^ implied that is 
 not expressed, to wit, that the Father hath not 
 given all men to Christ : that is, in that sense 
 as is intended in the text, though in a larger, 
 as was before, he hath given him every one of 
 them ; for then all should he saved : he hath 
 therefore disposed of some another way. H*; 
 gives some to idolatry ; he gives some up to 
 uncleanness, to vile affections, and to a repro- 
 bate mind. Now these he disposeth of in his 
 anger, for their destruction, Acts vii. 42. Rom. 
 i. 24, 20, 28; " that they may reap the fruit of 
 their doinsfs, and he filled with the reward of 
 their own ways." But neither hath he thus 
 disposed of all men ; he hath even of mercy re- 
 served some from these judgments, and those 
 are they that he will pardon, as he saith, *' For I 
 will pardon them whom I reserve," Jer. 1. 20. 
 Now these he hatli Lnven to Jesus Christ by will, 
 as a legacy and portion. Hence the Lord Jesus 
 says, " This is the Father's will which hath sent 
 me, that of all which he hath given me, I should 
 
22 COME AND WELCOME 
 
 lose nothing, but should raise it up again at 
 the last day." John vi. 39. 
 
 The Father, therefore, in giving of them to 
 him to save them, must needs declare unto us 
 these following things ; 
 
 1. That he is able to answer this design of 
 God ; to wit, to save them to the uttermost sin, 
 the uttermost temptation, &c. Heb. vii. 25. 
 Hence he is said to lay help on one that is 
 mighty to save. And hence it is again, that 
 God did, even of old, promise to send his people 
 a Saviour, a great one, Psal. Ixxxix. 19. Isa. 
 Ixiii. 1. To save us is a great work, and calls 
 for omnipotence in the undertaker : hence he is 
 called the Mighty God, the Wonderful Counsel- 
 lor, &c. Sin is strong, Satan is also strong, 
 death and the grave are strong, and so is the 
 curse of the law ; therefore it follows, that this 
 Jesus must needs be by God the Father account- 
 ed Almighty, in that he hath given his elect to 
 him to save them, and deliver them from these, 
 and that in despite of all their force and power. 
 
 2. The Father's giving of them to him to 
 save them, declares unto us, that he is, and will 
 be faithful in his office of Mediator, and that 
 therefore they shall be secured from the fruit 
 and wages of their sins, which is eternal damna- 
 tion, by his faithful execution of it. — And indeed 
 it is said, even by the Holy Ghost himself, that 
 he is faithful to him that appointed him; that is, 
 to this work of saving those that the Father hath 
 given him for that purpose ; as Moses was faith- 
 ful in all his house ; \'ca, and more faithful too, 
 for Moses was faithful in God's house, but as a 
 
TO JESUS CHRIST. 23 
 
 servant ; but Christ as a Son, over his own 
 house, lleb. iii. 5, (i. 
 
 And therefore this man is counted worthy of 
 more glorv than Moses, even upon this account, 
 because more faitliful than he, as well as because 
 of the dignity of his person. Tlierefore in him, 
 and in his truth and faithftdness, (iod rested well 
 pleased, and halli put all the jrovcrnment of his 
 people upon his shoulders, knowing, that no- 
 thing shall be wanting in him, that may any wa\ 
 perfect this design. And of this, he, to wit, the 
 Son, hath already given a proof; for when the 
 time was come, that his blood was, by divine 
 justice, required for their redemption, washing 
 and cleansing, he as iVeely poured it out from 
 his heart ; not hesitating to part with his own 
 life, that the life which was laid up for his peo- 
 ple in heaven, miglit not fail to be bestowed 
 upon them. And upon this account (as well as 
 upon any other) it is, that God calleth him his 
 righteous srrvant, Isa. liii. 11, for his righteous- 
 ness could never have been complete, if he had 
 not been to the uttermost faithful to the work he 
 undertook. It is also because he is faithful and 
 true, that in righteousness he doth judge and 
 make work for his people's deliverance, he will 
 faithfully perform this trust reposed in him. 
 The Father knows this, and hath therefore given 
 his elect unto him. 
 
 Thirdly. The Father's giving of them to 
 him to save them, declares that he is, and will 
 be gentle and patient towards them, under all 
 their provocations and misdoings It is not to 
 be imagined the trials and provocations that 
 
24 COME AND WELCOME 
 
 the Son of God hath all along had with these 
 people, that have been given to him that saves 
 them. Indeed he is said to be a tried stone ; 
 for he has been tried, not only by the devil, the 
 guilt of sin, death, and the curse of the law, but 
 also by the ignorance, unruliness, sin, and er- 
 rors of his people both in life and doctrine. 
 Were we but capable of seeing how the Lord 
 Jesus has been tried, even by his people, ever 
 since there was one in the world, we should be 
 amazed at his patience, and gentle forbearance 
 towards them. It is said, indeed, " the Lord is 
 very pitiful, slow to anger, and of great mercy:" 
 and indeed, if he had not been so, he could 
 never have borne with men as he has done from 
 Adam hitherto. Therefore is his pity and 
 bowels towards his church, preferred above the 
 pity and bowels of a mother towards her child. 
 " Can a woman forget her sucking child, that 
 she should not have compassion on the son ot 
 her Avomb? Yea, they may forget, yet will I 
 not forget thee, saith the Lord." Isa. xlix. 15. 
 
 God did once give Moses, as Christ's servant, 
 a handful of his people, to carry them in his 
 bosom, but no farther than from Egypt to Ca- 
 naan ; and this Moses, as it is said of him by 
 the Holy Ghost, was the meekest man that was 
 then to be found on the earth : yea, and he loved 
 the people devotedly, yet neither would his 
 meekness nor love hold out in this work; he 
 failed and grew passionate, even to provoking 
 his God to anger under this work. And Moses 
 said unto the Lord, " Wherefore hast thou af- 
 flicted thy servant ?" But what was the afflic- 
 
TO JESUS CHRIST. 25 
 
 lion ? Why the Lord said unto him, " Carry 
 this people in thy liosoni, as a nursing father 
 bearclh the sucking rhihi, unto the land that he 
 sware unto their fathers." And how then ? 
 " Not I," says Moses, " I am not able to hear 
 nil this people, because it is too heavy for me: 
 if iljou deal thus with me, kill me, I pray 
 thee, out of hand, and let me not see my 
 wretchedness.'' Numb. xi. 11-14. God pave 
 Moses, to carry them in his bosom, that he 
 mifrht show gentleness and patience towards 
 them, under all the provocations wherewith they 
 would provoke him from that time, till he had 
 brought them to their land ; but he failed in the 
 work ; he could not exercise it, because he had 
 not sudiciency of patience towards them: but 
 now it is said of the person speaking in the text, 
 that " he shall gather the lambs with his arm, 
 and carry them in his bosom, and shall gently 
 lead those that are with' young," Isa. xl. II, 
 intimating, that this was one of the qualifications 
 that (iod looked for, and knew was in him, when 
 he gave his elect to him to save them. 
 
 Fourthly. The Father giving of him to save 
 them, declares, that he hath a sufficiency of wis- 
 dom to waue with all those difnculties thai would 
 attend him in his bringing of his sons and daugh- 
 ters unto glory. He hath made him to us to be 
 wisdom ; yea he is called wisdom itself 1 Cor. 
 i. 30. And God saith, moreover, " that he shall 
 deal prudently." Isa. lii 13. And indeed, he 
 that shall take upon him to be the Saviour of the 
 people, had need be wise, because their adver- 
 saries are subtle above any. Here they are to 
 
 3 
 
26 COME AND WELCOME 
 
 encounter with the serpent, who, by his subtlety, 
 outwitted our father and mother, when their 
 wisdom was at the highest. Gen. iii. But if we 
 talk of wisdom, our Jesus is wise, wiser than So- 
 lomon, wiser than all men, wiser than all angels; 
 he is even the wisdom of God ; " Christ the wis- 
 dom of God ;" and hence it is, that he turneth 
 sins, temptations, persecutions, falls, and all 
 things, for good unto his people. Rom. viii. 29. 
 
 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. ii. 11. But how much more may we 
 behold the love that God bestowed upon us, in 
 that he hath given us to his Son, and also given 
 his Son for us. 
 
 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 nowise 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; 
 
TO JESUS CHRIST. 27 
 
 *'Tliou sliiill j)crsua(lr him, and prevail also; go 
 forlli, aiitl do so ;" I Kiiij,^s xxii.'^tj ; so will Josus 
 Christ say, lo tlie ineuns llial shall be used lor 
 the bringing of those to him that the Father hath 
 given him. I say he will bless it eflertually to this 
 very end; it shall jxTsiiade tlicm, and j)revail al- 
 so; else, as I said, the Father's end would be frus- 
 trated : for the Father's will is, that, of all that 
 lie hnth given liiin, ho should lose notliing, ])Ut 
 should raise it up at tlie last day ; in order next 
 unto himself, " Christ the first-fruits, afterward 
 thev that are Christ's at his cominsj." 1 Cor. xv. 
 23. But this cannot be done, if there sliould fail 
 to be a work of grace effectually wrought, though 
 but in anv one of them. I3ut this shall not fail to 
 be wrou<r]it in them, even in all (he Father hath 
 given him to save. "All that the Father hatli 
 given me shall come unto me," (kc. But to 
 speak more distinctly of the words, they shall 
 come ; two things I should show you from these 
 words. 
 
 First. What it is to come to Christ. 
 
 Secondly. What influence there is in this 
 promise, to make them come to him. 
 
 , First. I would show you what it is to come 
 to Christ. This word come, must be under- 
 stood spiritually, not carnally ; for many came 
 to him carnally, or bodily, that have no saving 
 advantage by him : multitudes did thus come 
 unto him in the days of his flesh, yea, innumer- 
 able companies. There is also at this day a 
 formal customary coming to bis ordinances, and 
 ways of worship, which availeth not any thing ; 
 but with them I shall not now meddle ; for they 
 
28 COME AND WELCOME 
 
 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 deep sense of the 
 absolute want that a man hath of him for his 
 justification and salvation. 
 
 This description of coming to Christ, divi- 
 deth itself into two heads. 
 
 First. That coming to Christ is a moving oj 
 the mind towards him. 
 
 Secondly. That it is a moving of the mind 
 towards him, from a deep sense of the absolute 
 want that a man hath of him for his justifica- 
 tion and salvation. 
 
 To speak of 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." Psalm ex. 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 to- 
 wards 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." 
 Cant. V. 4. My bowels, the passions of my 
 mind and affections ; which passions of the af- 
 fections are expressed by the yearning and 
 sounding of the bowels, the yearning or pas- 
 sionate working of them, the sounding of them 
 or their making a noise for him. Gen. xliii. 
 30; 1 Kings iii. 26; Isa. xvi. 11. 
 
TO JESUS CHRIST. 29 
 
 This then is ihc coining to Christ, even a 
 moving towards him with the mind. " And it 
 shall come to puss, that every thing that livcth, 
 which moveth, whilhersoevrr the rivers shall 
 comt', shall live." Ezek. xlvii. 0. 
 
 The water in this text, if? the grace of God in 
 the doctrine of it ; the living things are the chil- 
 dren of men, to whom the grace of God, hy the 
 (iospel, is j)rea<-he(l. Now, saith he, " every 
 living thing which movcth, whithersoever the 
 rivers shall come, shall live." And see how this 
 word movcth 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. xxii. 17. 
 
 So that to move in thy mind and will after 
 Christ, is to be coming to him. There are many 
 poor soids that are coming to Clirist, that yet 
 cannot tell how to believe it, because they think 
 that coming to him is some strange and wonder- 
 ful thing ; and indeed so it is. But I mean, they 
 overlook the inclination of their will, the mov- 
 ing of their mind, and the sounding of their bow- 
 els after Iiim ; and count these none of this 
 strange and wonderful thing; when in !eed it is 
 a work of greatest wonder in this world, to see 
 a man who was dead in sin, imder the dominion 
 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. 
 
 Secondly. It is a moving of the mind towards 
 3* 
 
30 COME AND WELCOME 
 
 him, from a deep sense of the absolute want that 
 a man hath of him for his justification and sal- 
 vation. Indeed, without this sense of a lost 
 condition without him, there will be no mov- 
 ing of the mind towards him: a moving of the 
 mouth there may be ; " with their mouth they 
 show much love." Ezek. xxxiii. 31. Such a peo- 
 ple 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 show much love, but their heart (or mind) 
 goeth after the world. Now all this is because 
 they want an effectual sense of the misery ol 
 their state by nature ; for not till they have that, 
 will they with full purpose of heart move oftener 
 to him. Therefore thus it is said concerning 
 the true comers : " In that day the great trumpet 
 shall be blown, and they shall come that 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. xxvii. 13. They are, then, as you see, the 
 outcasts, or those that are ready to perish, that 
 indeed have their minds effectually moved to 
 come to Jesus Christ. This sense of tilings was 
 that which made the three thousand come, that 
 made Saul come, that made the gaoler come ; 
 and that indeed makes all others come, that 
 come effectually. Acts. ii. 41; xvi. 30. 
 
 The case of the three lepers, of whom you 
 read, 2 Kings vii. 3, illustrates the true coming 
 
To JEBVB CHRIST. 31 
 
 to riirisl The famine in those dnys was sore 
 in iho hind ; there was no bread for the people ; 
 and as for what sustenance there was, viz, 
 asses"' llesl), and dove's dun^, that was only in 
 Samaria ; and of these the lepers had no sliare, 
 for they were thrust without the city. Well, 
 now they sat in tlic gale of tlic city, and hunger 
 was, as I may say, making his last meal of 
 iheni ; and being therefore half dead already, 
 what do tiicy think of doing ? Why, first they 
 display the dismal colors of death before each 
 other's faces, and then resolve what to do, 
 saying, *' If wc say we will go into the city, 
 then the famine is in the city, and wc shall die 
 there ; if we sit still here, we die also ; now 
 therefore come, let us fall into the host of the 
 {Syrians ; if they save us alive we shall live ; 
 if they kill us we sliall 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, and there- 
 fore they come, even of necessity ; being forced 
 thereto by tliat sense they have of their being 
 utterly and everlastingly undone, if diey find 
 not safety in him. 
 
 These are they that will come ; indeed these 
 are they tliat are invited to come. ** Come unto 
 me all ye that labor and are heavy laden, and I 
 will give you rest." Matt. xi. 29. 
 
 Take two or three things to make this more 
 plain ; to wit, tliat coming to Christ, floweth 
 
32 COME AND WELCOME 
 
 from a deep sense of the absolute need that a 
 man hath of him, as I said before. 
 
 First. " They shall come with weeping, and 
 with supplication 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. xxxi. 
 9. Mind it ! they come with weeping and sup- 
 plication ; 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 
 weep, 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 thither- 
 ward, saying, Come, and let us join ourseh'^es to 
 the Lord in a perpetual covenant that shall not 
 be forgotten." Jer. 1. 4, 5. 
 
 Secondly. This coming to Christ, is called 
 a running to him; a flying to him; "a flying 
 to him from the wrath to come." By all which 
 terms, is set forth the feeling of the man that 
 comes ; to wit, that he is afi'ected 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 cut off", if he makes not 
 speed to the Son of God for life. Matt. iii. 7. 
 Psal. cxliii. 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 danger ; all that hear of danger 
 
TO JESrs CHRIST. 88 
 
 will not fly. Men will ronsidcr if tliorc be no 
 otlier way of escape before lliey fly. Therefore, 
 as [ said, flyiiijr is the last thinix. ^^ hen all re- 
 fuse fails, and a man is made to see that there 
 is nothinjr left him but sin, death, and damnation, 
 unless he flies to Christ for life; then he flies, 
 and nut till then. 
 
 Thirdly. 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 that come, even as they are coming to him. 
 Matt. xiv. 30; Acts ii. 37 ; xvi 30, "Lord, save 
 me, or I perish ;" '* Men and brethren, what shall 
 we do ?" " Sirs, what must I do to be saved?'* 
 and the like. This language doth sufl'iciently 
 discover that the truly coming souls, are souls 
 sensible of their need of salvation by Jesus 
 Christ ; and, moreover, that there is nothing can 
 hel}) them but C'hrist. 
 
 Fourthly. It is yet farther evident by these 
 few thiniis that follow : — It is said that such are 
 pricked in their hearts, that is, with the sentence 
 of death by the law ; and the least prick in the 
 heart kills a man. Acts ii. 37. Such are said, as 
 I observed before, to weep, to tremble, and to be 
 astonished in themselves, at the evident and un- 
 avoidable danger that attends them, unless they 
 fly to Jesus Christ 
 
 Fifthly. Coining to Christ is attended with 
 an honest and sincere forsaking of all for him. 
 *' If any man come unto 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 
 
34 COME AND WELCOME 
 
 not bear his cross, and come after me, cannot be 
 my disciple." Luke xiv. 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 the man that you read of in Matt. 
 xxi. 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 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 w^ent not : he dissem- 
 bled and lied. Take heed of this, you tliat flat- 
 ter yourselves with your own deceivings ; words 
 will not do with Jesus Christ : coming is coming, 
 and nothing else will go for coming with him. 
 
 Before I speak on 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 caimot 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 motives are not right in 
 coming to him. 
 
TO JESrs CHRIST. 35 
 
 Quest. Why, what is thy niolive in coming 
 to Christ ? 
 
 Ans. My motive 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 object, 
 is a good coming to Jesus Christ. Tliis is evi- 
 dent, because Christ propoundeth life, as the 
 only argument to prevail with sinners to come 
 to him, and so also blamcth them because they 
 come not to him for life : " And ye will not 
 come to me, that ye might have life." John v. 
 40. Besides, there are many other Scriptures 
 whereby he alhireth sinners to come to him, in 
 which he propoundeth nothing to them but their 
 safety : as, "He that believeth in him shall not 
 perish. He that believeth is passed from death 
 to 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. 
 
 First. He honorcth the word of Christ, and 
 consenteth to the truth of it. 
 
 Secondly. He honoreth 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. 
 
 Thirdly. He honoreth him, in that he believ- 
 eth he is authorized of the Father to give to 
 those that come to him for it. John xvii. 1, 2, 3. 
 
 Fourthly. Farther, he that cometh to Jesus 
 
36 COME AND WELCOME 
 
 Christ for life taketh part with him against sin, 
 and against the tattered and imperfect righte- 
 ousness of the world ; yea, and against false 
 Christs, and damnable errors that set themselves 
 against the worthiness of his merits and suffi- 
 ciency : this is evident, for that such a soul sing- 
 leth Christ out from them all, as the only one 
 that can save. 
 
 Fifthly. Therefore, as Noah, at God's com- 
 mand, " prepared an ark for the saving of his 
 house, by the which he condemned the world, 
 and became heir of the righteousness which is by 
 faith,'' Heb. xi. 7 : wherefore, coming sinner, 
 be content : he that cometh to Jesus Christ, 
 believeth too that he is willing to show mercy, 
 and to have compassion upon him (though un- 
 worthy) that comes to him for life. And there- 
 fore thy soul lieth not only under a special in- 
 vitation to come, but under a promise, too, of 
 being accepted and forgiven. Matt. xi. 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 judg- 
 ment. 
 
 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 1 No. 
 
 He that believeth not the testimony of the 
 word, comes not: he that believeth that there is 
 life any where else, comes not : he that questions 
 whether the Father has 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 JESUS CHRIST. 37 
 
 lo destroy, than llicrc is in Christ, to save, 
 ronics not: he also that questions his faithful 
 manairement of his priesthood for the salvation 
 of sinners, conies not. 
 
 Thou then that art indeed the cominfif sinner, 
 believest all this ; true, perhaps, thou dost not 
 helieve with tliat full assurance, nor hast thou 
 leisure to take notice of thy faith, as to those 
 distinct acts of it; hut yet all this faiili is in liini 
 comint^ 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 sin- 
 ner, and as seeinjr that life is lo he had only in 
 Jesus Christ. 
 
 Before I conclude my answer to this objec- 
 tion, take into thy consideration these two things: 
 
 First. That the cities of refuge were creeled 
 for those that were dead in the law. and that yet 
 would live by grace, even for those that were to 
 fly thither tor life from the avenger of blood 
 that pursued 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 stumblinnr- 
 block out of the way of my people." Isa. Ivii. 
 14. Tliis is meant, of prej^nring the May to the 
 city of refuge, that the slayers might escape 
 thither; which flyinir slayers are here, by way 
 of speciality, called the people of God ; even 
 those of them that esaped thither for life. 
 
 Secondly. Consider the case of Ahab, wheii 
 Benhadad sent to him for life, saying, " Thy ser- 
 vant Benhadad saith, I pray thee let mo live." 
 
 1 
 
38 COME AND WELCOME 
 
 Though Benhadad had sought the crown, king- 
 dom, yea, and life also of Ahab, yet how effec- 
 tually doth Benhadad prevail with him ! " Is 
 Benhadad yet alive ?" said Ahab ; " He is my 
 brother : go ye, bring him to me. So he made 
 him ride in his chariot." 1 Kings xx. 32, 33. 
 
 Coming sinner, what thinkest thou ? If 
 Jesus Christ had as little goodness in him as 
 Ahab, he might grant a humble Benhadad life ; 
 thou neither beggest of him his crown nor dig- 
 nity : 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 Scrip- 
 tures. Num. XXXV. 10-12 ; Josh. xx. 1-5 ; Heb. 
 vi. 17-20. 
 
 Object. 2. When I say, I only seek my own 
 object, I mean, I do not find that I design God's 
 glory in my own salvation by Christ ; and that 
 makes me fear that I am selfish and do not come 
 ariffht. 
 
 Ans. 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 Son, 
 in whom I will be glorified. God promiseth 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 
 
TO JK8U8 CHRIST. 39 
 
 X. 10. Ho hath no need of thy flcsijrns: thou hast 
 nvvi] of his eternal lif<'. Pardon of sin, and de- 
 liverance from wratli to roine, (.'lirist ofl'ers to 
 thee, and tlicse hv. the things that thou hast need 
 of; besides, (iod will be pracious and merciful 
 to worthless, undeserving; wretches, ('ome, then, 
 as such a one, and lay no stumbling-blocks in 
 the way to him, but come to him for life, and 
 live. John v. t>4 ; x. 10; iii. 36; Matt. i. 21; 
 John xi. 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 motive in this question? 
 Do you design the glory of God in the salvation 
 of your soul ? He had more wisdom. He knew 
 that such (questions as these would have been 
 but fool's baubles, instead of a sufficient answer 
 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 he had commited ; Paul bids him, like a 
 poor condemned sinner as he was, to proceed 
 still in this his way of self-seeking, saying, " Be- 
 lieve on the Lord Jesus Christ, and thou shalt 
 be saved," Acts xvi. 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. 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, 
 
40 COME AND WELCOME 
 
 " 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 ; who 
 forgiveth all thine iniquities, who healethall thy 
 diseases ; who redeemeth thy life from destruc- 
 tion, who crowneth thee with loving-kindness 
 and tender mercies." Ps. ciii. 1-4, 
 
 Object. 3. But I cannot believe that I come 
 to Christ aright, because sometimes I almost 
 doubt 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 ? Thou mayest judge amiss for all that. 
 Why, saith the sinner, I think that these doubts 
 are from my heart. 
 
 A71S. Let mc answer : — That which comes 
 from thy heart, comes from thy will and affec- 
 tions, from thy understanding, judgment, and 
 conscience ; for those must acquiesce in thy 
 doubts, if thy doubts be Avith thy heart. And 
 how sayest thou ? Dost thou with thy affection 
 and conscience thus doubt ? 
 
 Ans. 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 injecte(^ 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. 
 
 If they come wholly from the devil, as they 
 seem, because thy conscience and affections are 
 against them ; or if they come from the body of 
 death that is in thee ; (and be not thou curious in 
 
TO JESUS CHRIST. 41 
 
 iuquirinjr from which of them they come, the 
 safest way is, to lay eiioujrh at thy own door ;) 
 nolhiiicr of this shoiihl fiinder thy coming, nor 
 make thee conclude thou comest not aright. 
 
 And before I leave thee, let me make a little 
 inquiry with thee about this matter. 
 
 First. Dost thou like these wicked blasphe- 
 mies. 
 
 Ans. No, no ; their presence and working 
 kills me. 
 
 Secondly. Dost thou mourn for them, pray 
 against them, and hate thyself because of them ? 
 Ans. Yes, yes ; but that which afflicts me, 
 is, I do not prevail ajrainst them. 
 
 Thirdly. Dost tliou sincerely choose (if thou 
 couldst have thy choice)that thy heart might be 
 affected, and engaged in the things that are best, 
 most heavenly and holy ? 
 
 A71S. With all my heart, and death the next 
 hour, (if it were God's will,) rather than thus to 
 sin nijainst liim. 
 
 Well, then, thy not liking of them, thy 
 mourning f»)r them, thy praying against them, 
 and thy loathing thyself because of them, 
 with thy sincere choosing of those thoughts for 
 tliv deliLrht, which are heavenly and holy, clearly 
 declares, that these things are not countenanced 
 cither by thy will, affections, understanding, 
 judgment, or conscience; and so, that thy heart 
 is not in them, but that rather they come imme- 
 diately from the devil, or arise from the body of 
 death that is in thy flesh ; of which thou ought- 
 cst to sav, " Now then it is no more I that do it, 
 but sin that dwellelh in me." Rom. vii. 17. 
 
 4* 
 
40 COME AND WELCOME 
 
 Object. 4. But, saith another, " I am so heart- 
 less, so slow, and, as I think, so indifferent in 
 my coming, that, to speak truth, I know not 
 whether my kind of coming ought to be called a 
 coming to Christ. 
 
 Ans. You know that I told you at first, that 
 coming to Christ is a moving of the heart and 
 affections towards him. 
 
 But saith the soul, my dullness and indiffer- 
 ence in all holy duties, demonstrate my heart- 
 lessness in coming ; and to come, and not with 
 the heart, signifies nothing at all. 
 
 Ans. The moving of thy heart after Christ 
 is not to be discerned, at all times, by the sensi- 
 ble, affectionate performance of duties ; but ra- 
 ther by those secret groanings and complaints, 
 which thy soul makes to God against that sloth 
 that attends thee in duties. 
 
 Secondly. But grant it to be even as thou 
 sayest it is, that thou comest so slowly, &c ; 
 yet, since Christ bids them come that come not 
 at all, surely they may be accepted that do come, 
 though attended with those infirmities, which 
 thou at present groanest under. He saith, " and 
 him that cometh :" he saith not, if they come in 
 this way or that way ; but " him that cometh to 
 me, I will in nowise cast out." He saith also 
 in the ninth of Proverbs, " As for him that 
 wanteth understanding," that is, a heart, for 
 oftentimes the understanding is taking for the 
 heart, " Come, eat of my bread, and drink of 
 the wine which I have mingled." 
 
 Thirdly. Thou mayest be vehement in thy 
 spirit in coming to Jesus Christ, and yet be 
 
TO JESUS CHRIST. 43 
 
 plagued with sensil)l(' slolli. 80 was the church, 
 whcu i>\\v crictl, " Draw iiic, we will run alter 
 thee ;" aiul Paul, when he said, " W'iien 1 would 
 do good, evil is present with me," Cant. I. 4; 
 Koni. vii. 21. The works, strugglings, and 
 oppositions of the flesh, are more manifest than 
 are the works of the Spirit in our hearts, and 
 so arc sooner felt than they. Wliat then ? Let 
 us not be discouraged at the sight and feeling 
 of our own infirmities, but run tlie faster to 
 Jesus Christ for salvation. 
 
 Fourthly. Ciet thy heart warmed with the 
 sweet promise of Christ's acceptance of the 
 coming of sinners, and that will make thee make 
 more haste unto him. l^iscouraging thoughts 
 are like cold weather, they benumb the senses, 
 and make us go clumsily about our business ; 
 but the sweet and warm gleams of promise, are 
 like t!ic comfortable beams of the sun, which 
 eiiliveneth and refresheth. You see how little 
 the bee antl the tly doth ])lay in the winter; 
 why, the cold hinders them from doing it ; but 
 when the wind and suji is warm, who so busy 
 as they ? 
 
 Fifthly. But again, he that comes to Christ, 
 flies for life ; now there is no man that flies for 
 his life, that thinks he speeds fast enoujrh on 
 his journey : no, could he, lie would willingly 
 take a mile at a step. Oh my sl^hful and heart- 
 less soul ! sayest thou : " Oh tha^ had w ings like 
 a dove! for then would I ily away, and be at rest. 
 I would hasten my escape from the windy storm 
 and t»mpest." Ps. Iv. 6, 8. 
 
 Poor coming soul, thou art like the man that 
 
44 COME AND WELCOME 
 
 would ride full gallop, whose horse will hardly 
 trot; now the desire of his mind is not to be 
 judged by the slow pace of the dull jade he rides, 
 lt)ut by the hitching, and kicking, and spurring, 
 as he sits on his back. Thy flesh is like this 
 dull jade, it will not gallop after Christ ; it will 
 be backward, though thy soul and heaven lie at 
 stake. But be of good comfort, Christ judgeth 
 not accordinof to the fierceness of outward 
 motion, Mark x. 17, but according to the sincer- 
 ity of the heart and inward parts. John i. 47; 
 Ps. li. 6 ; Matt. xxvi. 41. 
 
 Sixthly. Ziba, in appearance, came to Da- 
 vid much faster than did Mephibosheth ; but 
 his heart was not so upright in him to David, as 
 was his. It is true, Mephibosheth had a check 
 from David : for, said he, " wherefore wentest 
 thou not with me, Mephibosheth?" But when 
 David came to remember Mephibosheth was 
 lame, for his plea was, " thy servant is lame," 
 2 Sam. xix. 26, he concluded he would have 
 come after him faster than he did. And Me- 
 phibosheth appealed to David, who was in those 
 days as an angel of God, to know all things that 
 are done in the earth, if he did not believe that 
 the reason of his backwardness lay in his lame- 
 ness, and not in his mind. Why, poor coming 
 sinner, thou canst not come to Christ with that 
 outward swiftness of career, as many others do ; 
 but doth the reason of thy backwardness lie in 
 thy mind and will, or in the flesh ? Canst thou 
 say sincerely, " the spirit indeed is willing, but 
 the flesh is Aveak?" Matt. xxvi. 41. Yea, canst 
 thou appeal to the Lord Jesus, who knowest 
 
TO JEfrs CHRIST. 45 
 
 porfrrtlv the vrry inmost lliouirht of Oiy licarl, 
 that iliis is true ? Thru take tliis for thy comfort : 
 heliath said, " I will nsscmblo her that haltrt]i," 
 *» I will make her that halted a remnant, and licr 
 that was cast far off a stron^^ nation." Micao iv. 
 6, 7. What canst thou have more from the lips 
 of the Son of God? Rut, 
 
 Seventhly. I read of some that arc to follow 
 Christ in chains ; I say, to come after him in 
 chains. "Thus saith the Lord, The labor of 
 Esrvpt, and merchandise of Ethiopia and of the 
 Sabcans, men of stature, shall come over unto 
 thee, and they shall be thine : they shall come 
 after thee ; in chains they shall come over, and 
 thev sliall fall down unto tliee, they shall make 
 supplication unto thee, saying, Surely God is in 
 thee, and there is none else." Isa. xlv. 14. 
 Surely they that come after Christ in chains, 
 come to him in j^rcat difficulty, because their 
 steps by their chains arc strained. 
 
 And what chains so heavy, as those that dis- 
 couratje thee? "Thy cliain, which is made up 
 of guilt and filth, is heavy ; it is a wretched 
 bond about thy neck, by which thy strenirth 
 dotli fail." Lam. i. 11; v. 17. But come, thou^^h 
 thou comest in chains. It is glory to Christ, that 
 a sinner comes after him in chains. The clank- 
 ing of thy chains, though troublesome to thee, 
 is not, nor can be, any obstruction to thy salva- 
 tion ; it is Christ's work and glory to save thee 
 from thy chains, to enlarcfe thy steps and set 
 thee at liberty. The blind man, though called, 
 surely could not come rapidly to Jesus Christ ; 
 but Christ could stand still, and stay for him. 
 
46 COME AND WELCOME 
 
 True, he rideth " upon the wings of the wind ;" 
 but yet he is long-suffering, and his long-suffering 
 is salvation to him that cometh to him. 2 Pet. 
 iii. 9. 
 
 Eighthly. Hadst thou seen those that came 
 to the Lord Jesus in the days of his flesh, how 
 slowly they came to him, by reason of their infir- 
 mities ; and also, how friendly, and graciously 
 he received them, and gave them the desire of 
 their hearts, thou wouldst not, as thou dost, 
 make such objections against thyself in coming 
 to Jesus Christ. 
 
 Object. 5. But, says another, I fear I come 
 too late ; I doubt I have staid too long ; I am 
 afraid the door is shut. 
 
 Ans. Thou canst never come too late to 
 Jesus Christ, if thou dost come. This is mani- 
 fest by two instances. 
 
 First. By the man that came to him at the 
 eleventh hour. This man was idle all the day 
 long ; he had a whole gospel day to come in, 
 and he played it all away, save only the last 
 hour thereof; but at last, at the eleventh hour, 
 he came, and goes into the vineyard to work 
 along with the rest of the laborers, that had 
 borne the burden and heat of the day. V/ell, 
 but how was he received by the Lord of the vine- 
 yard ? Why, when pay-day came, he had even 
 as much as the rest ; yea, had his money first. 
 True, the others murmured at him, but what did 
 the Lord Jesus answer them ? " Is thine eye evil 
 because I am good? I will give unto this last 
 even as unto thee." Matt. xx. 14, 15. 
 
 Secondly. The other instance is, the thief 
 
TO JKsrs CHRIST. 
 
 47 
 
 U})()n the cross ; he came late also, even at an 
 hour before his death ; yea, he stayed from Jesus 
 Christ as loni^ as he had liberty to be a tliief, 
 aiul longer too ; for could he have deluded the 
 judjre, and by his lying words escaped his just 
 condemnation, for anffht I know, he had not 
 come as yet to his Saviour; but being convicted 
 and condemned to die ; yea, fastened to the 
 cross ; behold the Lord Jesus, when this wicked 
 one, even now, desireth mercy at his hands, tells 
 him, and that without the least reflection upon 
 him, for his former misspent life, " To-day shalt 
 thou be with me in paradise." Luke xxiii. 13. 
 
 Object. Hut is not the door of mercy shut 
 as^ainst some before they die ? 
 
 Ami. Yes, and God forbids that prayer 
 should be made to him for them. Jer. vii. IH ; 
 Jude ver. 4. 
 
 Quest. Then, why may not I doubt that I 
 may be one of these ? 
 
 Ans. By no means, if thou art coming to 
 Jesus Christ; because when God shuts the door 
 upon men, he gives them no heart to come to 
 Jesus Christ. None come but those to whom 
 it is given of the Father ; but thou comest, 
 therefore it is i,nven to thee of the Father. 
 
 Be sure, tlierefore, if the Father hath given 
 thee a heart to come to Jesus Christ, the gate of 
 mercy yet stands open to thee : " For it stands 
 not with the wisdom of God to give strength to 
 come to the birth, and yet to shut up the womb ;" 
 Isa. Ixvi. 9; to give grace to come to Jesus 
 Christ, and yet to shut up the door of his mercy 
 upon thee. *' Incline your ear, " saith he, " and 
 
4.S COME AND WELCOME 
 
 come unto me : hear, and your souls shall live ; 
 and I will make an everlasting covenant with 
 you, even the sure mercies of David." Isa. Iv. 3. 
 
 Object. But it is said, that some knocked 
 when the door was shut. 
 
 Ans. Yes ; but the texts in which these knock- 
 ers are mentioned, are to be referred unto the day 
 of judgment, and not to the coming of the sin- 
 ner to Christ in this life. See the texts. Matt. 
 XXV. 11 ; Luke xiii. 24, 25. 
 
 These, therefore, concern thee nothing at all, 
 that art coming to Jesus Christ ; tliou art 
 coming now : " Now is the accepted time ; be- 
 hold, now is the day of salvation." 2 Cor. vi. 2. 
 Now God is upon the mercy-seat ; now Christ 
 Jesus sits by, continually pleading the victory 
 of his blood for sinners ; and now, even as long 
 as this world lasts, this word of the text shall 
 be free, and fully fulfilled, "And him thatcometh 
 to me, I will in nowise cast out." 
 
 The greater sinner thou art, the greater need 
 of mercy thou hast, and the more will Christ be 
 glorified thereby. Come, then, come and try ; 
 " Come, taste and see how good the Lord is to 
 an undeserving sinner." 
 
 Object. 6. But, says another, I am fallen 
 since I began to come to Christ ; therefore I fear 
 I did not come aright, and so, consequently, that 
 Christ will not receive me. 
 
 Ans. Falls are dangerous, for they dishonor 
 Christ, wound the conscience, and cause the ene- 
 mies of God to speak reproachfully. But it is 
 no good argument, I am fallen, therefore I was 
 not coming aright to Jesus Christ. If David, 
 
TO JESUS CHRIST. 10 
 
 and Solomon, nnd Peter, liad thns ol)jrrtr(l 
 against thnn'^flves, tliey had added to tlicir 
 griefs, and with, at least, as nuich cause as thou. 
 A man whose stops are ordered hy the Lord, and 
 "whose poings the liOrd delights in, may yet he 
 overtaken in a temi)tation that may cause him to 
 fall. Ps. xxxvii. 23, 21. Did not Aaron fall ? 
 yea, and Moses himself? \Vhat shall we say of 
 Hezekiah and Jehosaphat ? There are therefore 
 falls and falls ; falls pardonahle, and falls unjjar- 
 donal)l(>. Falls unpardonahle are falls against 
 light, from the faith, to the despising of, and 
 trampling upon, Jesus Christ and his blessed un- 
 dertakings, Ileb. vi. 5-7 ; x. 28, 29. Now, as for 
 such, there remains no more sacrifice for sin : 
 indeed they have no heart, no mind, no desire 
 to come to Jesus Christ for life ; there they must 
 perish : nay, says the Holy Ghost, it is impossi- 
 ble that they should be renewed again to repent- 
 ance. Therefore these God hath no compas- 
 sion for, neither ought we ; but for other falls, 
 though they be dreadful, and God will chastize 
 his people for them, they do not prove thee a 
 graceless man, one not come to Jesus Christ for 
 life. 
 
 It is said of the child in the gospel, that, 
 while he was yet a coming, the devil throw him 
 down, and tare him. Mark ix. 20. 
 
 Dejected sinner, it is no wonder that thou 
 liast fallen in coming to Jesus Christ : is it not 
 rather to be wondered at, that thou hast not had 
 before this a thousand falls? considering, 
 
 1. What fools we are by nature. 
 
 2. What weaknesses are in us. 
 
 6 
 
50 COME AND WELCOME 
 
 3. Who our implacable enemies are ; mighty 
 powers, the fallen angels. 
 
 4. Considering, also, how often the coming 
 man is benighted in his journey, and also what 
 stumbling-blocks do lie in his way. 
 
 5. Also his friends (that were so before) now 
 watch for his halting, and seek, by what means 
 they may, to cause him to fall by the hands of 
 their strong ones. 
 
 What then ? Must we, because of these 
 temptations, incline to fall ? No. Must we not 
 fear falls ? Yes ; " Let him that thinketh he 
 standeth, take heed lest he fall." 1 Cor. x. 12. 
 Yet let him not be utterly cast down : the Lord 
 upholdeth all that fall, and raiseth up those that 
 are bowed down. Make not light of falls. Yet 
 hast thou fallen ? " Ye have," said Samuel, 
 " done all this wickedness ; yet turn not aside 
 from following the Lord, but serv^e the Lord with 
 all your heart; and turn ye not aside — for the 
 Lord will not forsake his people, (and he count- 
 eth the coming sinner one of them,) because it 
 hath pleased the Lord to make you his people." 
 1 Sam. xii. 20-22. 
 
 Shall come to me. 
 
 Now we come to show what influence there 
 is in this promise to make them come to him. 
 " All that the Father giveth me, shall come to 
 me." I will speak of this promise — 
 
 First. In oreneral. 
 
 Secondly. In particular. 
 
 In general. This word shall is confined to 
 those (all) that are given to Christ. "All that 
 
TO JESUS CHRIST. 61 
 
 tlic Fathrr frivrth nu-, i;haU come to nic." Hence 
 I concludo, 
 
 First. Tliat comiriir to Jesus Christ ari^Hit, is 
 an efiVct of their l)einir of (Jod given to Christ 
 l)cfore. Mark, they shall come. AVho ? Those 
 ihat are given ; ihey come then, ])erausc they 
 were given : thine they were, and thou gavcst 
 thcni nie. Now this is indeed a singular comfort 
 to tliem tliat are coming in truth to Christ, to 
 think that the reason why they come is, because 
 they were given of the Father before to him. 
 Thus then may the cojninjr soul reason with 
 himself as he comes. Am I coming indeed to 
 Jesus Christ? This coming of mine is not to be 
 attributed to me, or my goodness, but to the 
 grace and gift of God to Christ. God gave first 
 my person to him, and therefore hath now given 
 me a heart to come. 
 
 Sfcondly. This saying, 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 the Divine pur])Ose ; they 
 show us the heavenly determination of the Son. 
 ** The Father hath given them to me, and they 
 yhallj yea, ihcy ahall come to me." Christ is as 
 full in his resolution to save those given to him, 
 as is the Father in iriving of them. Christ prized 
 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 fulfils his Father's will, and accom- 
 plishes his own desires. John vi. 39. 
 
 Thirdly. These words, shall come, mak« 
 thy coming to be also the effect of an absolute 
 
52 COME AND WELCOME 
 
 promise ; coming sinner, thou art included in a 
 promise : thy coming is the fruit of the faithful- 
 ness of an absolute promise. It was this pro- 
 mise, by the virtue of which thou at first re- 
 ceived strength to come ; and this is the promise, 
 by the which thou shalt be effectually brought 
 to him. It was said to Abraham, " At this time 
 will I comcy and Sarah shall have a son.'''' This 
 son was Isaac. Mark ! Sarah shall have a son : 
 there is the promise ; and Sarah had a son : 
 there was the fulfilling of the promise : and 
 therefore was Isaac called the child of promise. 
 Gen. xvii. 19 ; xviii. 10. Rom. ix. 9. 
 
 Sarah shall have a son : and notwithstanding 
 all the objections her unbelief might urge, still 
 the promise continues to say. Sarah shall have 
 a son. Thus you see what virtue there is in an 
 absolute promise. It carrieth enough in itself to 
 accomplish the thing promised, whether there be 
 means or not in us to effect it. Wherefore this 
 promise in the text, being an absolute promise, 
 by virtue of it, not by virtue of ourselves, or by 
 our own inducements, do we come to Jesus 
 Christ, for so are the words of the text ; " All 
 that the Father giveth me, shall come to me." 
 
 Therefore is every sincere comer to Jesus 
 Christ called also a child of the promise. " Now 
 we, brethren, as Isaac was, are the children of 
 promise," Gal. iv. 28; that is, we arc 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." 
 
 Fourthly. This word, shall come, engages 
 
TO JESrs CHRIST. 53 
 
 Christ to coimminicatc all manner of praro to 
 those thus f^'ivcn him, to make tlirm cfTt'ctnaliy 
 rotiie to him ; thry shall come ; that is, not it 
 l).( y V. ill, but if grace, all grace, if power, wis- 
 dom, a new heart, and the Holy Spirit, all join- 
 inir tooroiher, can make thcin come. I say this 
 Word, shell cnmCy being absolute, hath no cie- 
 pendence upon our own will, or power, or good- 
 ness ; but it engages for us, even God himself, 
 Christ himself, the Spirit himself. \N hen Clod 
 had made that absolute promise to Abraham, thai 
 Sarah should have a son, " he staggered not at 
 the promise of God through unbelief, but was 
 strong in faith, giving glory to God ; being fully 
 persuaded, that what he had promised he was 
 able also to perform." Rom. iv. 20, 21. lie 
 had promised, and had promised absolutely, 
 Sarah shall have a son ; therefore Abraham 
 looks that he, to wit, God, must fullil the condi- 
 tion of it. Neither is this expectation of Abra- 
 ham disapproved by the Holy (ihost, but ac- 
 roimted good and laudable : it being that bv 
 which he gives glory to God. The Father hath 
 also given to Christ, a certain number of souls 
 to save ; and he himself hath said, they shall 
 rome to him. Let the church of God, then, 
 live in a joyful expectation of the utmost accom- 
 plishment of this promise ; for assuredly it shall 
 be fulfilled, and not one thousandth part of a 
 tittle thereof shall fail : " They shall come to 
 me." 
 
 And now, before I go any farther, I will 
 more particularly incjuire into the nature of an 
 absolute promise. 
 
54 COME AND WELCOME 
 
 First. Wc call that an absolute promise, 
 that is made without any condition; or more 
 fully thus : that is an absolute promise of God, 
 or of Christ, which maketh over to this or that 
 man, any saving spiritual blessing, without a 
 condition to be done on our part, for the obtain- 
 ing thereof And this we have in hand is such 
 a one : no one can point out 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. 
 
 Secondly. An absolute promise therefore is 
 unconditional ; and that is, it requireth nothing 
 of us that it may be accomplished. It saith not, 
 thej/ shall, if they will ; but, they shall : not 
 they shall if they use the means ; but, they 
 shall. You may say, that a will, and the use 
 of the means, is supposed, though not express- 
 ed. Bnt I answer, no, by no means ; that is, as a 
 condition of this promise. If they be at all 
 included in tlie 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." Ps. ex. 3. That is another absolute 
 promise : but doth that promise suppose a will- 
 inj^ness in us, as a condition of God's makinsf 
 us willing ? They shall be willing, if they are 
 willing : or, they shall be willing, if they will 
 be willing ! This is absurd ; there is nothing of 
 this supposed. The promise is absolute, as to 
 •us, that all it requires for its own accomplish- 
 ment, is the mighty power of Christ, and his 
 faithfulness to accomplish it. 
 
TO JK55t'S ( KRIST. 
 
 55 
 
 The (lincronrc, thorrforo, iM'twrm the abso- 
 lute Jitul condilional jjromisc, is this : 
 
 First. Tliey difl'cr in tlicir terms : the abso- 
 lute promise s:>ys, 1 will aiui you shall; the 
 other, / will if yon will ; or, do this and thou 
 ahalt live. Jrr. xxxi. 31-33; Ezek. xxxvi. '24- 
 33 ; ileb. viii. 7-1'^ ; Jcr. iv. 1 ; Ezek. xviii. 
 30-32; Matt. xix. 21. 
 
 Secondly. They difTer in tlirir way of rorii- 
 niimicatinj^ good things to men ; tlie absoluie 
 promise commimicales things freely, only of 
 grace ; the other, if there be that qualification in 
 us that the promise calls for, not else. 
 
 Thirdly. The absolute promise, therefore, 
 engages God, the other engages us : I mean 
 God only, us only. 
 
 Fourthly. Absolute promises must be fulfill- 
 ed ; conditional may or may not be fulfilled. 
 The absulute ones must be fulfilled, because of 
 the faithfulness of God ; the other may not, 
 because of the unfaithfulness of men. 
 
 Fifthly. Abscdute promises have therefore a 
 sufliciency in themselves, to bring about their own 
 fultillings ; the conditional have not so. The ab- 
 solute promise, tlierefore, has in itself a fullness 
 of all desired things for us ; and will, when the 
 time of that promise is come, yield to us mortals 
 that which will verily save us ; yea, and make 
 us capable of answering the demands of the 
 promise that is conditional. Wherefore, though 
 there be a real, yea, an eternal dilTerence in 
 tliese things (with others) between the com- 
 ditional and absolute promise; yet again in 
 other respects there is a blessed harmony be- 
 
56 COME AND WELCOME 
 
 tween them ; as may be seen in these par- 
 ticulars. 
 
 First. The conditional promise calls for re- 
 pentance, the absolute gives it. Acts v. 30, 31. 
 
 Secondly. The conditional promise calls for 
 faith, the absolute promise gives it. Zeph. iii. 
 12; Rom. xv. 12. 
 
 Thirdly. The conditional promise calls for 
 a new heart, the absolute promise gives it. 
 Ezek. xxxvi. 26. 
 
 Fourthly. The conditional promise calls for 
 holy obedience, tlie absolute promise gives it, 
 or causes it. Ezek. xxxvi. 27. 
 
 And as they harmoniously agree in this ; so 
 again, the conditional promise blesses tlie man, 
 Avho by the absolute promise is endued with its 
 fruit : as for instance : — 
 
 First. The absolute promise makes men up- 
 right, and then the conditional follows, saying, 
 " Blessed are the undefiled in the way, who 
 walk in the way of the Lord." Ps. cxix. 1. 
 
 Secondly. The absolute promise gives to 
 this man the fear of the Lord, and then the con- 
 ditional follows, saying, " Blessed is every one 
 that fearetli the Lord." Ps. cxxviii. 1. 
 
 Thirdly. The absolute promise gives faith, 
 and then the conditional follows, saying, 
 *' Blessed is he that believeth." Zeph. iii. 12 ; 
 Luke i. 45. 
 
 Fourthly. The absolute promise brings free 
 forgiveness of sins, and the conditional says, 
 *' Blessed are they whose iniquities are forgiven, 
 and whose sin is covered." Rom. iv. 7. 
 
 Fifthly. The absolute promise says, that 
 
TO JESUS CHRIST. 57 
 
 God*8 elect shall hold out t(» the end, then the 
 conditional follows with this blessing: *' lie 
 that shall endure unto the end, the same shall 
 be saved." Matt. xxiv. 13. 
 
 Thus do the promises g^loriously serve one 
 another and us, in tliis their harmonious agree- 
 ment. 
 
 Now the promise under consideration, is an 
 absolute promise : " All that the father giveth 
 me, shall come to me." 
 
 This promise, therefore, as is said, has in 
 itself all those things to bestow upon us, that 
 the conditional calls for at our hands. They 
 shall come ! Shall they come ? Yes, they shall 
 come. But how if they want those thinirs, those 
 graces, power, and heart, without which they 
 cannot come ? Why, shall come answers all 
 this, and all things else that may in this matter 
 be objected. And here I will take the liberty 
 to amplify thinjrs. 
 
 Objection I. But they are dead, dead in tres- 
 passes and sins, how shall they then come ? 
 
 Answer. Why, shall come can raise them 
 from this death. *' The hour is coming, and 
 now is, when the dead shall hear the voice of 
 tiic Son of God: and they that hear shall live." 
 Thus, therefore, is this impediment by shall 
 come removed out of the way. They shall hear, 
 they shall live. 
 
 Object. 2. But they are Satan's captives ; 
 he takes them captives at his will, and he is 
 stronger than they; how then can they come? 
 
 Ansic. "Why, shall come hath also provided 
 a help for this. Satan had bound that daughter 
 
^8 COME AND WELCOME 
 
 of Abraham so, that she could by no means lift 
 up herself ; but yet shall come set her free both 
 in body and soul. Christ will have them turned 
 from the power of Satan to God. But what ! 
 must it be, if they turn themselves, or do some- 
 thing to merit of him to turn them ? No ; he will 
 do it freely, of his own good will. Alas ! man, 
 whose soul is possessed with the devil, is turned 
 whithersoever that governer listeth; is taken cap- 
 tive by him, notwithstanding his natural powers, 
 at his will ; but what will he do 1 Will he hold 
 him, when shall come puts forth itself? Will he 
 then hinder him from coming to Jesus Christ? 
 No; that cannot be ; his power is but the power 
 of a fallen angel ; but shall come is the word of 
 God : therefore, shall come must be fulfilled ; 
 and the gates of hell shall not prevail against it. 
 There were seven devils in Mary Magdalene ; 
 too many for her to get from under the power 
 of; but when the time was come that shall come 
 was to be fulfilled upon her, they give place, fly 
 from her, and she comes indeed to Jesus Christ ; 
 according as it is written, " All that the Father 
 givcth me, shall come to me." 
 
 Th« man that was possessed with a legion, 
 Mark v. 9, was too much by them captivated 
 for him, by human force, to come ; yea, had he 
 had 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 ful- 
 filled upon him, then he comes, nor could all 
 their power hinder him from coming. It was 
 also this shall come that preserved him from 
 death, when by these evil spirits he was hurled 
 
TO JESUS CHRIST. •'ii' 
 
 hilhcr unci lliilhe*- ; and it was by (Jod's jjowrr 
 that nt last he was set at liberty trom them, and 
 cnablt'd indfcd lo conic to Clirist. '* All that 
 the Father ^ivcili ine shall cumc to me." 
 
 Object. 3. They shall, you say. But how if 
 tliev will not ? 
 
 Ans. True, there are some "nien who say, 
 *' We are lords; we will come no more unto 
 thee." Jer. ii. 31. But, as God says in another 
 case, if they are included in those who shall 
 come to me, " They shall know whose word 
 shall stand, mine or theirs " Jer. xliv. 2S. Here 
 then is the case : we must now see who w ill be 
 the liar; he that sn'nh^ I will not, or he that 
 saith, he shall come to me. 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 
 w ill not." What now ? Will he be able to stand 
 to his refusal ? Will he jiursue his des])erate 
 denial ? No ; he afterwards repented and w ent. 
 But how came he by that repentance ? Why, it 
 was wrapped up for him in the absolute j)ro- 
 mise ; and, therefore, notwithstanding he said, 
 ** / will not,^^ he afterwards repented and went. 
 By this parable, Jesus Christ sets forth the ob- 
 stinacy of the sinners of the world, as touching 
 their coming to him : they will not come, 
 thougli threatened — yea, though life be oflered 
 tliem u\)0\\ condition of coming. 
 
 But now, when the absolute promise of God 
 comes to be fulfilled u})on them, then they 
 come ; because by that j)romise a cure is pro- 
 vided against the rebellion of their wills : " Thy 
 
60 COME AND WELCOME 
 
 people shall be willing in the day of thy power." 
 Psalm ex. 3. Thy people : what people ? Why 
 the people that thy Father hath given thee. The 
 obstinacy and plague that is in the will of that 
 people, shall be taken away, and they shall be 
 made willing'. 
 
 He that had seen Paul in the midst of his 
 outrages against Christ, his gospel, and people, 
 would hardly have thought that he would ever 
 have been a follower of Jesus Christ, especially 
 since he went not against his conscience in per- 
 secuting of them. He thought, verily, that he 
 ouo^ht to do what he did. But he was a chosen 
 vessel, given by the Father to the Son ; and now 
 the time being come of his conversion, behold, 
 he is over-mastered, astonished, and with trem- 
 bling and reverence, in a moment becomes will- 
 ing to be obedient to the heavenly call. Acts ix. 
 
 And were not they far gone of whom you 
 read. Acts ii., who had their hands and hearts 
 in the murder of the Son of God ; and to show 
 their resolvedness never to repent of that horrid 
 act, said, " His blood be on us and 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 the Father gave 
 to Christ : wherefore, at the time appointed, 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. 
 
 The Lord spake unto Manasseh, (and to his 
 people by the prophets,) but would he hear ? 
 
TO JK81I8 rilKIST 61 
 
 No, he would not. But shall Maiiassch ronio off 
 thus? N«», ho shall not. 'riicreforc, ho, l)ciii{r 
 also of those whom the Father had triven to the 
 Son, rotnrs at last bowing^ and hendinc: ; he 
 huini)h's liimself greatly, and made 8np])liration 
 to the Lord, and prayed unto him, and he wan 
 entreated of him, and had mercy upon him. 
 2 Cljron. xxxii. 12. 
 
 The thief upon the cross, at first, did rail 
 with his fidlow, upon Jesus Christ; hut he was 
 one that the Father had given to him. And be- 
 hold, by virtue of that absolute promise, how 
 soon lie lea veshis railing, and falls to supplicating 
 the Son of God for mercy ! "Lord," saith he, 
 '' remember me when thou comest into thy king- 
 dom." Luke xxiii. 39-42. 
 
 Ohjrct. 4. They shall come, say you ; but 
 bow if they be blind, and see not the way ? For 
 some are kept olf from Christ, not only by the 
 obstinacy of their will, but by the blindness of 
 their mind : now, if they be blind, how shall they 
 come ? 
 
 An.^. The question is not, are they blind ? 
 but, are they within the reach and power of shall 
 cornel If so, that Christ that said, Mr?/ shall come, 
 will find them eyes, or a guide, or both, to bring 
 them to himself. Must is for the King. If they 
 shall come, they shall come ; no impediment 
 shall hinder. 
 
 The Thessalonians' darkness did not hinder 
 them from being the children of light: "I am 
 come," said Christ, " that they which see not, 
 might see." And if he saith, " See, ye blind 
 
 6 
 
bs5 COME AND WELCOME 
 
 that have eyes," who shall hinder it ? Eph. v. 8 i 
 John ix. 39 ; Isa. xliii. 8. 
 
 This promise, therefore, as I said, hath in it- 
 self all things that are necessary to the complete 
 fulfilling of it. They shall come. But it is ob- 
 jected, that they are blind. Well, Shall come is 
 still the same, and continueth to say, they shall 
 come to me : therefore he saith again, " I will 
 bring the blind by a way that they knew 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. xlii. 16. 
 
 Mark, I will bring them, though they be blind ; 
 I will bring them by a way they knew not ; I 
 will, I will ; and therefore, they shall cowe to 
 mc. 
 
 Object. 5. But how if they have exceeded 
 many in sin, and so made themselves far more 
 abominable ? They are the ring-leading sinners 
 in the country, the town, or family. 
 
 Ans. What then ? Shall that hinder the ex- 
 ecution o( shall come ? It is not transgressions, 
 nor sins, nor all their transgressions in all their 
 sins (if they are given by the Father 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 in- 
 iquity of Israel shall be sought for, and not be 
 found." Jer. i. 20. Not that they had none ; for 
 they abounded in transgression, Ezek. xvi. 48 ; 
 but God would pardon, cover, hide, and put them 
 away, by virtue of his absolute promise, by which 
 
TO JKSl'S CHRIST. 
 
 63 
 
 they arc pivon to Clirisl to sfivr ihrm. ♦'And I 
 will rlransc ihein from nil their iniquity, uhrrc- 
 by tljcv have sinned against me; and I will par- 
 don all ihcir ini(iuities whrrehy thoy have IrauH- 
 gressed against me. And it shall be to me .1 
 name of joy, a praise, and an honor, before all 
 the nations of the earth, which shall hear 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. xxxiii. 
 
 8, 9. 
 
 Object. 6. Rut how if they have not faith 
 and repentance? How shall they come then? 
 
 Ans. Why, he that saith, they shall comCy 
 shall he not'make it out ? If they shall come, 
 they shall come : and he that hath said, thrij 
 shall come, if faith and repentance be the way 
 to come, as indeed they are, then faith and re- 
 pentance shall be given to them ; for shall come 
 must be fulfilled on them. 
 
 First. Faith shall be given them : " I will 
 also leave in the midst of thee an atllictcd and 
 poor people, and ihcy 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. iii. 12 ; 
 Rom. XV. 12. 
 
 Secondly. 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 with supplica- 
 tions will I lead them." Jer. xxxi. 9. 
 
 T told you before, that an absolute promi-e 
 hath all conditional ones included in it, and also 
 
64 COME AND WELCOME 
 
 provision to answer all those qualificutions that 
 they propound to him that seeks for their bene- 
 fit. And it must be so ; for ii 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, fulfil it. Be- 
 sides, cominjs^ and believing is all one, according 
 to John vi. 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 conse- 
 quently repent, to the saving of the soul. So, 
 then, the present want of faith and repentance 
 cannot make this promise of God of none effect. 
 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 
 be in Christ, he is a new creature." But how 
 came he to be a new creature, since none can 
 create but God ? Why, God indeed doth make 
 them new creatures. " Behold," saith he, " I 
 make all things new." And hence then it fol- 
 lows, even after he had said, they are *' new crea- 
 tures, and all things are of God," that all this 
 new creation stands in the several operations, 
 and special workings of the Spirit of grace, who 
 is God. 2 Cor. V. 17, 18. 
 
 Object. 7. But how shall they escape all those 
 dangerous opinions, that, like rocks and quick- 
 sands, are in the way in which they are going ? 
 
 Ans. Indeed, this age is an age of errors, if 
 ever there was an age of errors in the world ; 
 
TO JESrs CHRIST. 65 
 
 but yet the p;ift of the Father, laid claim to by the 
 Son in the text, must needs esrnj)e them, and in 
 conrlusion come to him. Not l)iit that they may 
 be iissaulteil by them ; yea, and also for tlie time, 
 entan«rle(l and detained by them from the bishop 
 of their souls ; but the chains and fetters, that 
 those fjiven to Christ are entangled in, shall be 
 broken, and they shall comcy because he hath 
 said tliev shall come to him. 
 
 And therefore, of such it is said, God will 
 guide them with his eye, with his counsel, by 
 his Spirit, and that in the way of peace ; by the 
 spriuf^s of water, and into all truth. Ps. xxxii. 
 8. ; Ixxiii. 2-t ; John xvi. 13 ; Luke i. 79. So 
 tlien he that hath such a sfuide, (and all that the 
 Father piveth to Christ shall have it,) shall 
 escape those dangers, he shall not err in the 
 way ; yea, though he be a fool, he shall not err 
 therein. Isa. xxxv. R For of every such a one 
 it is said, " Thine ears shall hear a word behind 
 thee, savinfr. This is the way, walk ye in it, when 
 ye turn to the ri<rht hand, and when ye turn to 
 the left." Isa. xxx. 21. 
 
 There were thieves and robbers before Christ's 
 cominir, as there are also now : but, saith he, the 
 sheep did not hear them. 
 
 And why did they not hear them, but because 
 they were under the power oC shall come, that 
 absolute promise, that had the sjrace in itself to 
 make them able ri<rhtly to distini^uish voices? 
 " My sheep hear my voice." But how came they 
 to hear it ? \Vhy, to them it is iriven to know 
 and to hear, and that distinguishinplv. John x, 
 16 ; V. 27. 
 
 6* 
 
66 COME AND WELCOME 
 
 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 any where short of me ; 
 nor shall they turn aside, to abide with any be- 
 sides me. 
 
 Shall come to me. 
 
 To me ! By these words there is further in- 
 timated (though not expressed) a double cause 
 of their coming to him. 
 
 First. There is in Christ a fullness of all that 
 is needful to make us happy. 
 
 Secondly. Those that indeed come to him, do 
 therefore come to him, that they may receive it 
 at his hand. 
 
 As for the first of these, there is in Christ a 
 fullness or all-sufficiency 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." And again, " Of his fullness have all 
 we received, and grace for grace." Col. i, 19 ; 
 John i. 16. It is also said of him, that his riches 
 is unsearchable : " The unsearchable riches of 
 Christ." Eph. iii. 8. Hear what he saith of him- 
 self : " Riches and honor are with me ; yea, du- 
 rable riches and righteousness. My fruit is bet- 
 ter than gold, yea, than fine gold ; and my rev- 
 enue than choice silver. I lead in the way of 
 righteousness, in the midst of the paths of judg- 
 ment ; that I may cause those that love me to 
 inherit substance ; and I will fill their treasures." 
 Prov. viii. 18-21. 
 
TO JESTS CHRIST. fft 
 
 Thus in general. Dut niort; particularly : 
 
 First. There is that liglit in Christ that is 
 sufllciint lo had tlicin nut of, and from, all that 
 tlarknt'SH, in ilic midst oi' wiiich all others but 
 tiicin titat conic to him, stumble, and fall, and 
 perish. ** I am the lipht of tlic world," saith 
 he: "lie that folloueth me shall not walk in 
 darkness, but shall have tlic light of life." John 
 viii. 12. Man by nature is in darkness, and 
 walkelh in darkness, and knows not whillier he 
 goes, for darkness has blinded his eyes; neither 
 can any tliiiii{ but Jesus Christ lead men out of 
 this darkness. Natural conscience cannot do 
 it; the ten commandments, though in the hearts 
 of men, cannot do it. This prerogative belongs 
 only to Jesus Christ. 
 
 Siwmdly. There is life in Christ, that is to 
 he found nowhere else; John v. 40; life, as a 
 j)rinci])lc in the soul, by which it shall be aided 
 and enabled to do that which through him is plea- 
 sing to God : *' lie tliat believcth on," or cometh 
 to '* mc," sailh he, '* as the Scripture hath said, 
 out of his belly shall flow rivers of living water." 
 John vii. 38. Without this life a man is dead, 
 wlielher he be bad, or whether he be good ; that 
 is, good in his own and other men's esteem. 
 There is no true and eternal life, but what is in 
 the mc that speakcth in the text. 
 
 There is also life, for those that come to him, 
 to be had i>y faith in his llesh and blood ; *' He 
 that eatcth mc, sliall live by mc." John vi. 57. 
 
 And this is a life airainst that death that comes 
 Iiy the guilt of sin, and the curse of the law, 
 under whicii all men arc, aix] for ever must be, 
 
68 COME AND WELCOME 
 
 unless they go to him who speaks in the text : 
 "Whoso findeth me," saith he, "findeth life ;" 
 deliverance from that everlasting- death and 
 destruction, which without me he shall be de- 
 voured by. Prov. viii. 35. 
 
 Nothing is more desirable than life, to him 
 that hath in himself the sentence of condemna- 
 tion ; and here only is life to be found. This 
 life,, eternal life, is in his Son ; 1 John v. 10 ; 
 that is, in him that saith in the text, *' All that 
 the Father hath given me, shall come to me." 
 
 Thirdly. 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 presents 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, " the truth, and the life ; no man cometh to 
 the Fatlier, but by me." John xiv. 6. All 
 other ways to God are dead ; the destroying 
 cherubims stand with flaming swords, turning 
 every way to keep all others from his presence ; 
 Gen. iii. 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 x. 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 imto 
 
TU JESUS CHRIST. 09 
 
 you ;" for llu; world's peace is but carnal, and 
 transitory ; but mine is divine and eternal. 
 Hence it is called the peace of God, that passcth 
 all uudrrstandijis;-. 
 
 Fourthly. The person speaking in the text, 
 hath eiiou£Th of all thiiijrs, truly, spiritually good, 
 to satisfy the desire of every longing soul. And 
 *' Jesus stood and cried, saying. If any man 
 thirst, let him come unto me, and drink." And 
 " I will give, unto him that is atliirst, of the 
 fountain of the water of life freely." John vii, 
 37 ; Rev. xxi. G. 
 
 Fifthly. With the person speaking in the 
 text is power to perfect and defend, and deliver 
 those that come to him for safeguard. " All 
 power," saith he, " is given unto me, in heaven 
 and in earth." Matt, xxviii. 18. 
 
 Thus miglit I multiply instances of this na- 
 ture, in abundance : but, 
 
 iSiathly. They that in truth do come to him, 
 do therefore come to him, that they may 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 
 souls 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 fulfilling of 
 iheir joy to the full, as they also find when they 
 come to him. 
 
 This is evident. 
 
 First. From the plain declaration of those 
 that already are come to him. " Being justified 
 by faith, we have peace with God, through our 
 
70 COME AND WELCOME 
 
 Lord Jesus Christ ; by whom also we hare 
 access by faith into this grace wherein we stand, 
 and rejoice in hope of the glory of God." Rom. 
 V. 1, 2. 
 
 Secondly. 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 them- 
 selves some other thing, together with him, to 
 make up their spiritual joy : *' God forbid,'* said 
 Paul, " that I should glory, save in the cross of 
 our Lord Jesus Christ." "Yea, and I count all 
 things but loss, for the excellency of the know- 
 ledge 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 righteous- 
 ness, which is of the law, but that which is 
 through the faith of Christ, the righteousness 
 which is of God by lliith." Phil. iii. 8. 9. 
 
 Thirdly. 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, by 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 ye are. Now I beseech 
 you seek for life, as I am seeking of it; — as if 
 he would say, " for there is a sufficiency in the 
 Lord Jesus both for me and you." 
 
 Fourthly. It is evident, also, by the triumph 
 that such men make over all their enemies, both 
 bodily and spiritu:iL " Now thanks be to God;'* 
 
T« JE8UK CIIIU8T. 71 
 
 sail! Paul, " wlu) always rausclli us to triumph 
 ill Chiist." Aiitl, " ^Vh(^ shall separate us from 
 the love of Christ?" Ami u«rain, "O death, 
 Mherc is thy sling ? O grave, where is thy vic- 
 tory ? The sting of death is sin ; and the 
 strength of sin is the law. IJut thanks he to 
 God, who giveth us the victory, through our 
 Lord Jesus Christ." 2 Cor. ii. 14 ; Rom. viii. 
 r].') ; 1 Cor. XV. 55-4)7. 
 
 Fifthly. It is evident, also, for that ihcy are 
 made by the glory of that which they have 
 foujid in liim, to sutler and endure what the 
 devil and Iiell itself hath, cr 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 
 it is written, For thy sake wc are killed all the 
 day long; we arc 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. viii. 35-39. 
 
 Shall come to mc. Oh, the heart-attracting 
 glory that is in Jesus Christ, when he is discov- 
 ered 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, the glory as 
 of tJie only begotten of the Father." John i. 11. 
 
72 COME AND WELCOME 
 
 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 which believe not, lest the 
 light of the glorious gospel of Christ, who is the 
 image of God, should shine unto them." 2 Cor. 
 iv. 3, 4. 
 
 There is therefore heart-drawing 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 ran- 
 somed 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 the hopes that they may now have, of being 
 with him in the lieavenly tabernacles. Therefore 
 it saith again, " with gladness and rejoicing shall 
 they be brought; they shall enter into the 
 King's palace." Isa. xxxv. 10; Ps. xlv. 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, Acts vii. 3, saying, " Get thee out of thy 
 
TO JKSU8 CHRIST. 7S 
 
 country. " Aiul what thru ? Wliy, away he went 
 from his house and frieruls, and all the world 
 could not slay him. Now, as the Psalmist says, 
 "Who is this king of g^lory ?" — He answers, 
 *' The Lord, nufijhty in hattle." And who was 
 tliat, hnt he tliat s])oiled principalities and powers 
 when he did haiij^ on the tree, triumphing over 
 ihenj tliereon ? And who was that but Jesus 
 Christ, even the person speakinir in t})c text? 
 Therefore he saith of Abraham, " He saw this 
 <lay ;'' yea, saith he to the Jews, " your father 
 Abraham rejoiced to see my day, arul he saw it, 
 and was glad." Ps. xxiv. 8 ; ('ol. ii. 15 ; John 
 viii. 56. 
 
 Indeed the carnal man says of Christ, at least 
 in his heart, Isa. liii. 1-3, '* He hath no form nor 
 comeliness, and when we shall see him, there is 
 no beauty that we should desire him." This he 
 speaks, as having never seen him. But they 
 that stand in his word, by the help of his Holy 
 Spirit, they will tell you other thino-s. " But 
 we," say they, *' all, with oj)en face beholding as 
 in a glass the glory of the Lord, are changed into 
 the same image from glory to jjlory." 2 Cor. iii. 
 IS. They see glory in his person, glory in his 
 \in(leri;ikings, glory in tlie merit of his blood, 
 and fflory in the perfection of his righteousness ; 
 yea. heart-aftecting, and heart-chantring glory. 
 
 Indeed his glory is veiled, and cannot be seen, 
 but as discovered by the Father. Matt. xi. 27. 
 It is veiled with flesh, with meanness of descent 
 from the flesh, and with that iunominv and shame 
 that attended him in the flesh ; but they that can, 
 in God's light, see through these things, they 
 
 7 
 
74 COME AND WELCOME 
 
 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 then conformed to the present vani- 
 ties 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 word of Christ (bear 
 with the expression) than he saw in the best of 
 all the treasures of the land of Egypt. He " re- 
 fused to be called the son of Pharaoh's daughter ; 
 choosing rather to suffer affliction with the peo- 
 ple of God, than to enjoy the pleasures of sin for 
 a season ; esteeming the reproach of Christ 
 greater riches than the treasures of Egypt : for 
 he had respect unto the recompense of reward. 
 He forsook Egypt, not fearing the wrath of the 
 kinff." But what emboldened him thus to do ? 
 He had a sight of the person speaking in the 
 text : " he endured, as seeing him who is invis- 
 ible." 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. 
 xi. 24-27. 
 
 Therefore, when he saith, shall come to me, 
 he means, they shall have a discovery of the 
 grace that is in him ; and the beauty and glory 
 of that, is of such virtue, that it constrains and 
 forces, with a blessed violence, 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, 
 
TO JESUS CHRIST. 76 
 
 and so rouscijiuntly was able, beinp a man ol 
 that wisdom and (>j)j)ortui)itv as he was, to make 
 the best judgment of the things, and of the good- 
 ness of them, that were before him in the land 
 of Etrypt. IJul he, even he it was, that set sucli 
 low esteem upon the glory of Egypt, as to count 
 it not worth the meddling with, when he had a 
 sight of his Lord Jesus Christ. This wicked 
 M'orhl thinks, that tlie fancies of a heaven, and 
 a haj)piness 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, who have 
 been taken with the glory of the 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 favor heavenly things? 
 Indeed, none can stand off from him, nor any 
 longer hold out against him, to whom he re- 
 veals the glory of his grace. 
 
 And him that cometh to me (/ will in nowise 
 cast out.) 
 
 By these words our Lord Jesus doth set 
 forth the great goodness of his nature towards 
 the coming sinner. Before he said, they shall 
 come : and he declareth that with heart and af- 
 fections he will receive them. But, by the way, 
 let me speak one word or two on the seeming 
 conciitionality of this promise, with which now 
 I have to do. " And him that cometh to me, I 
 
76 COME AND WELCOME 
 
 will in nowise cast out." Whence it is evident 
 (some may 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 pro- 
 mise 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 pro- 
 mised, 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 nowise cast out.'* 
 We come to Christ, because it is said, we shall 
 come : so that the condition which is expressed 
 by Christ in these latter words, is absolutely pro- 
 mised in the words before. " 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 of these words : — 1. In general. 
 2. More particularly : 
 
 In general : They suggest to us these four 
 thing's : 
 
 First. That Jesus Christ doth build upon it, 
 that since the Father gave his people to him, 
 they shall be enabled to come to him. As if he 
 should say, I know that since they are given to 
 
 «*» 
 
TO JESUS CHRIST. 77 
 
 mc, ihcy shall be enabled to come unto nic. 
 He saitji not, if they come, or 1 suppose they 
 will come ; but, and him that comcth. By these 
 words, therelore, he shcnvs us, that he address- 
 eth himself to the receiving of them whom the 
 Father pave to him, to save them. 
 
 Secondly, (^hrist also sugjjcstod by these 
 words, that he very well knoweth who are given 
 to him : not bv their con.inff to him, but l)y their 
 being given to him. " All tiiat the Father giv- 
 eth me, shall come to mc ; and him that cometh," 
 cV^c. This " him" he knoweth to be one that 
 the Father halh griven him ; and therefore he re- 
 ceiveth him, even because the Father hath given 
 him to him. John x. " I know my sheep," saith 
 he : " Other sheep I have," said he, " which are 
 not of this fold ;" not of the Jewish church ; but 
 those that lie in their sins, even the rude and bar- 
 barous Gentiles. Therefore, when Paul was 
 afraid to stay at Corinth, from a supposition that 
 some mischief migrht befall him there ; '* Be not 
 afraid," said the Lord Jesus to him, '* but speak, 
 and liold not thy peace ; for I have mucli people 
 in this city." Acts xviii. 9, 10. The people that 
 the Lord here speaks of, were not at this time ac- 
 counted 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 
 in their souls, causing them to come to him, who 
 was also ready with heart and soul to receive 
 them. 
 
78 COME AND WELCOME 
 
 Thirdly. Christ by these words also suggest- 
 eth, 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 
 * air I will in nowise cast out." This the apos- 
 tle insinuates, Vv^here he saith, " He gave some 
 apostles, and some prophets, and some evange- 
 lists, and some pastors and teachers ; for the per- 
 fecting of the saints, for the work of the ministry, 
 for the edifying of the body of Christ : till we 
 all come in tlie unity of the faith, and of tlie 
 knowledge of the Son of God, unto a perfect man, 
 unto the measure of the stature of tlie fullness of 
 Christ." Ephes. iv. 11-13. 
 
 Mark, as in the text, so here, he speaketh of 
 all ; " until we all come." We all ! All who ? 
 Dou])tless, all that the Father giveth to Christ. 
 Tiiis is farther insinuated, because he calls this 
 "all" the body of Christ, the measure of the sta- 
 ture 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. 
 Eplies. i. 22, 23. 
 
 Fourthly. Christ Jesus by these words far- 
 ther suggests, that he is well content with this 
 gift of tlie Father to him : "All that the Father 
 giveth me, shall come to me : and him that com- 
 eth to me, I will in nowise cast out." I will 
 heartily, willingly, and joyfully receive him. 
 
 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 
 
TO JtStb CHRIST. 79 
 
 high, sonic low; some arc Avise, some fools; 
 some are more civil, and complying n ilh the; law, 
 sonic more profane, and averse to him and his 
 gospel. Now H'lucv lliose that are given to him 
 are in some sense so diverse ; and again, since 
 he yet saitli, and him that cometh, A:r, he hy 
 that doth give us to understand, that he is for 
 l:im that the Fatiier hath given him, and tliat 
 conielh to him. lie is satisfied with his Father's 
 choice. He will not alter or change it; a good 
 for a bad, or a bad for a good ; Lev. xxvii. 9, 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 all the heathen ; that 
 they were nmrderers, thieves, drunkards, un- 
 clean persons, and what not ; but he has re- 
 ceived tlicm, washed them, and saved them. 
 
 And him. Let him be as red as blood, let 
 him be as red as crimson : some men are crim- 
 son sinners, siimers of a double dye ; dipped 
 and dipped again, before they come to Jesus 
 ('hrist. Art thou, that readest these lines, such 
 a one ? Speak out, man ; art thou such a one ? 
 And art thou now coming to Jesus Christ for 
 the mercy of justification, that thou mightcst be 
 made white in his blood, and be covered Milh 
 his righteousness ? Fear not ; for as much as 
 this thy coming betokens that thou art of the 
 number of them that the Father hath given to 
 Christ, so he will in nowise cast thee out. " Come 
 now," saith Christ, " and let us reason together ; 
 
80 COME AND WELCOME 
 
 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. i. 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 healing such as had need of healing." 
 Luke ix. 11 ; iv. 40. These words, and liim^ 
 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, should be rejected, or set by, but ad- 
 mitted to share in his saving grace. It is said 
 in Luke, that the people " wondered at the gra- 
 cious words that proceeded out of his mouth." 
 Luke iv. 22. Now this is one of the gracious 
 words ; these words are like drops of honey, as 
 it is said, Prov. xvi. 24, " Pleasant words are as a 
 honey-comb, sweet to the soul, and health to the 
 bones." These are gracious words indeed ; even 
 as full as a faithful and merciful high-priest could 
 speak them. Luther saith, " When Christ spcak- 
 eth, he hath a mouth as Made as heaven and 
 earth:" that is, to speak fully to the encourage- 
 ment ofevery sinful "him" that is coming to Jesus 
 Christ. And that this word is certain, hear how 
 himself confirms it : " Heaven and earth," saith 
 he, " shall pass away ; but my words shall not 
 pass away." Matt. xxiv. 35. 
 
 It is also confirmed by the testimony of the 
 four Evangelists, who gave a faithful relation of 
 his loving reception of all sorts of coming sinners. 
 
TO JESrS CHRIST. 81 
 
 whether they were publicans, harlots, thieves, 
 possessed of devils, and what not. Luke xix. 7 ; 
 Matt. xi. H); Luke x v. 1,2; xxiii. 41,42; Mark 
 V. 1-7. 
 
 This then shows us — 
 
 First. The greatness of the merits of Christ. 
 
 Secondly. The willin<Tncss of his heart, to 
 impute them for life to the greatest sinners, if 
 they will come to him. 
 
 First. This shows us the greatness of the 
 merits of Christ ; for it must not be supposed, 
 that his words express more than they really 
 mean. He is strong to execute ; he can do as 
 well as speak. He can do exceeding abundantly 
 more than we can ask or think, even to the utter- 
 most of his word. Ephes. iii. 20. 
 
 Now, then, since he inclines any to come to 
 him, it must be concluded, that he can save to 
 the uttermost sin, any coming to him. 
 
 Coming sinner, what promise tliou 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. "Wliat the word saith, or 
 any true consequence that is drawn tlierefrom, 
 we may boldly venture upon. As here in the 
 text he saitli, " and him that cometh," indefi- 
 nitely, without the least intimation of the rejec- 
 tion 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 take him at his word. Now, saitli the 
 text, the men did diligently observe, whether 
 
82 COME AND WELCOME 
 
 any thing 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 men replied, therefore, Thy bro- 
 ther Benhadad ! catching him at his words. 1 
 Kings XX. 33. Sinner, coming sinner, approach 
 Jesus Christ thus, and he will take it kindly at 
 thy hands. When he, in his argument, called 
 the Canaanitish woman Dog, she quickly noticed 
 it, and said, " Truth, Lord, yet the dogs eat of 
 the crumbs that fall from their masters' 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. 
 XV. 27, 28. 
 
 Secondly. We may learn from these words, 
 the willingness of Christ to impute his mercies 
 for life, to the great, if coming sinner. "And 
 him that cometh to me, I will in nowise cast 
 out." 
 
 The awakening coming sinner doth not so 
 easily question the power of Christ, as his willing- 
 ness to save him : " Lord, if thou wilt, thou 
 canst." Mark i. 40. He did not put the if upon 
 his power, but upon his will : he concluded he 
 could, but he was not fully persuaded that he 
 would. But we have the same ground to believe 
 he will, as we have to believe he can ; and, in- 
 deed, ground for both in 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 are ac- 
 customed to plead promises with men, and why 
 not with God himself? I am sure we have no 
 
TO JESUS CIIRI8T. 83 
 
 more groui.J for 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 surclv «lo thee good," (ien. xxxii. Iti; and 
 from this promise, he concluded, that it followed 
 in reason that 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 nowise 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 
 than his willingness ; that is, he drew his con- 
 clusion, " I shall have a child," from the power 
 that was in God to fulfil 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 un- 
 belief; but was strong in faith, giving glory to 
 God ; beinij fully persuaded, that what he had 
 promised, he was able also to perform." Kom. 
 iv. 20, 21. But was not his faith exercised or 
 tried about his willingness too ? No ; there was 
 no sliow of reason for that, because he had pro- 
 mised 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 ?on. 
 These words, therefore, are suflicient ground to 
 encourage any coming sinner, that Christ is 
 willing 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, any more to doubt; 
 
84 COME AND WELCOME 
 
 but to come in full hope of acceptance, and of 
 being received into grace and mercy. And him 
 that Cometh. He saith not, and him that has 
 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 
 tlierefore distinguish between coming, and being 
 come to Jesus Christ. He that has come, has 
 obtained of him more sensibly what he felt 
 ho wanted, than he has who is yet only coming 
 to him. 
 
 A man that has come to Christ, hath the ad- 
 vantage of him that is only coming to him ; and 
 that in seven things : 
 
 First. He that has come to Christ, is nearer 
 to him than he that is but coming to him ; for he 
 that is but coming to him, is yet, in some sense, 
 at a distance from him ; as it is said of the com- 
 ing prodigal : " But when he was yet a great 
 way off." Luke xv. 20. Now he that is nearer 
 to him, hath the best sight of him ; and so is able 
 to make the best judgment of his wonderful 
 grace and glory, as God saith : " Let them come 
 near, then let them speak." And as the apostle 
 .lohn saith : " And we have seen and do testify, 
 that the Father sent the Son to be the Saviour 
 of the world." Isa. xli. 1 ; 1 John iv. 14. He 
 that is not yet come, though he is coming, is not 
 fit, not being capable to make that judgment of 
 the worth and glory of the grace of Christ, as he 
 is, that is come to him, and hath seen and beheld 
 it. Therefore, sinner, suspend thy judgment till 
 thou art come nearer. 
 
TO jKsrs CHRIST. 86 
 
 Secondh/. He tliat lias come to Clirist lias 
 the advantain^o of him who is only roniiiiir, in iliat 
 he is relieved of his burden ; for he who is only 
 cominu, is still weary and heavy laden. Matt. xi. 
 2vS. He that is come, has east his burden upon 
 the Lord ; by faith he hath seen himself released 
 therefrom ; but he that is cnily cominj:, hath it 
 yet, as to sense and feelinsr, upon his own shoul- 
 ders. " Come unto me, all ye that hi})or, and 
 are heavy laden," implies that their burden, 
 ihouffh they are coming, is yet upon them, and 
 so will be, till indeed they are come to him. 
 
 Thirdly. He that has come to Christ, has the 
 advantage of him who is only coming, in this 
 also ; namely, he hath drank of the sweet and 
 soul-refreshing water of life ; but he who is only 
 coming, hath not : '* If any man thirst, let him 
 come unto me and drink." John vii. 37. 
 
 Mark, he must come unto him before he 
 drinks ; according to that saying of the prophet: 
 *' Ho! every one that thirsteth, come ye to the 
 waters." He drinkcth not as he comcth, but 
 when he is come to the waters. Isa. iv. 1. 
 
 Fovrthly. He that is come to Christ hath 
 the advantage of him that as yet is only coming", 
 in this also ; to wit, he is not terrified with the 
 noise, and, as I may call it, hue and cry, which 
 the avenger of blood makes at the heels of him 
 who yet is only coming to him. When the 
 slayer was upon his flight to the city of his re- 
 fuge, he had the noise or fear of the avenger of 
 blood at his heels : but wlien he was come to the 
 city, and was entered thereinto, that noise ceased. 
 Even so it is with him that is coining to Jesus 
 
 8 
 
86 COME AND WELCOME 
 
 Christ. He heareth many a dreadful sound in 
 his ear ; sounds of death and damnation, which 
 he that is come is at present freed from. There- 
 fore, he saith, " Come, and I will give. you rest." 
 And so he saith again, " We that have believed 
 do enter into rest." Heb. iv. 3. 
 
 Fifthly. He, therefore, that is come to 
 Christ, is not subject to those dejections, and 
 castings down, by reason of the rage and assaults 
 of the e\\\ one, as is the man who is only coming 
 to Jesus Christ, though he has temptations too. 
 (" And as he was yet coming, the devil threw 
 him down and tare him." Luke ix. 42.) For he 
 has those experimental comforts and refresh- 
 ments, in his treasury, to present himself witli 
 in times of temptation and conflict, which he 
 who is only coming, has not. 
 
 Sixthly. He that is come to Christ has the 
 advantage of him who is only coming to him, 
 in this also ; to wit, he hath upon him the wed- 
 ding garment, &c. But he that is coming has 
 not. The prodigal, when coming home to his 
 father, was clothed with nothing but rags, and 
 was tormented with hunger. But when he was 
 come, the best robe was brought out ; also the 
 gold ring, and the shoes ; yea, they were put 
 upon him to his great rejoicing. The fatted calf 
 was killed for him ; the music was struck up to 
 make him merry : and thus also the father him- 
 self said of him : " This my son was dead, and is 
 alive again : was lost, and is found." Luke xv. 
 18-32. 
 
 Seventhly. In a word, he that is come to 
 Christ, his groans and tears, his doubts and 
 
TO JESUS CHRIST. 87 
 
 fears, are turned into songs and praises ; for that 
 he hath now received the atonement, and the 
 earnest of his inheritance. But he who is only yet 
 coming, hath not those praises, nor songs of de- 
 liverance with him ; nor has he, as yet, received 
 the atonement and earnest of his inheritance, 
 which is the sealing testimony of the Holy 
 (ihost, through the sprinkling of the blood of 
 Christ upon his conscience ; for he is not come. 
 Rom. V. 11 ; Eph. i. 13 ; Heb. xii. 2^24. 
 
 And him that cometh. 
 
 There is farther to be gathered from this word 
 cometh^ the following particulars : 
 
 First. That Jesus Christ hath his eye upon, 
 and takes notice of, the first moving of the heart 
 of a sinner after him. Coming sinner, thou canst 
 not move with desires after Christ, but he sees 
 the work of those desires in thy heart. All my 
 desire, said David, is before thee, and my groan- 
 ing is not hid from thee. Ps. xxxviii. 9. This 
 he spake, as he was coming (after he had back- 
 slidden) to the Lord Jesus Christ It is said of 
 the prodigal, that while he was yet a great way 
 off, his father saw him, and had his eye upon 
 lii;ii. Luke xv. 20. 
 
 When Nathanael was come to Jesus Christ, 
 the Lord said to them that stood before him, 
 *' Behold an Israelite indeed, in whom is no 
 guile." But Nathanael answered him, " Whence 
 knowest thou me ?" Jesus answered, " Before 
 that Philip called thee, when thou wast under 
 the fig-tree, I saw thee." There, I suppose, 
 Nathanael was pouring out his soul to God for 
 
S8 COME AND WELCOME 
 
 mercy, or that he would give him good under- 
 standing about the Messiah to come. And Jesus 
 saw all the workings of his honest heart at that 
 time. John i. 47, 48. 
 
 Zaccheus, also, had some secret movings of 
 the heart, such as they were, towards Jesus 
 Christ, when he ran before, and climbed up the 
 tree to see him ; and the Lord Jesus had his eye 
 upon him : therefore, when he was come to the 
 place, he looked up to him, and bade him come 
 down ; " For to-day," said he, " I must abide at 
 thy house :" to wit, in order to the farther com- 
 pleting the work of grace in his soul. Luke xix. 
 1-6. Remember this, coming sinner. 
 
 Secondly, As Jesus Christ hath his eye upon, 
 so he hath his heart open to receive the coming 
 sinner. This is verified by the text : " And him 
 that Cometh to me, I will in nowise cast out." 
 This is also discovered by his preparing the way, 
 in his making of it easy to the coming sinner ; 
 which preparation is manifest by those blessed 
 words, " I will in nowise cast out ;" and, *'When 
 he was yet a great way off, his father saw him, 
 and had compassion, and ran, and fell on his 
 neck, and kissed him." Luke xv. 20. All 
 these expressions do strongly prove, that the 
 heart of Christ is open to receive the coming 
 sinner. 
 
 Thirdly. As Jesus Christ hath his eye upon, 
 and his heart open to receive ; so he hath re- 
 solved already, that nothing shall alienate his 
 heart from receiving the coming sinner. No sins 
 of the coming sinner, nor the length of time that 
 he hath abode in them, shall by any means prevail 
 
TO JESUa CHRIST. 89 
 
 with Jesus Christ to reject him. Coming sinner, 
 thou art coiniiii^ to a loving Lord Jesus. 
 
 Fourthly. These words are therefore dropped 
 Iroiii his blessed mouth, on purj)()se that the com- 
 ing sinner mi«rht take encourafrement to continue 
 on his journey, until he come indeed to Jesus 
 Christ. It uas doubtless a ^reat encouragement 
 to blind Bartin)eus, that Jesus Christ stood stiih 
 and called him, when lie was cryinj:, ♦' Jesus thou 
 son of David, have mercy upon mc :" therefore 
 it is said he cast away his garment, rose up, and 
 came to Jesus. Mark x. 46-52. Now, if a call 
 to come, hath such encouragement in it, what is 
 a promise of receivinjr such, but an encourage- 
 ment much more ? And observe, though he had 
 a call to come, yet not having a promise, his faitli 
 was forced to work upon a mere consequence, 
 sayini:, he calls me ; and surely since he calls me, 
 he will grant me my desire. Ah ! but coming sin- 
 ner, thou hast no need to go so I'ar about, as to 
 draw consequences, because thou hast plain pro- 
 mises : "And him that cometh to me, I will in 
 nowise cast out." Here is full, plain, yea, as 
 great encouragement as one can desire. For, 
 suppose thou wast admitted to make a promise 
 thyself, and Christ, should attest that he would 
 fulfil it upon the sinner that cometh to him ? 
 Couldst thou make a better promise? Couldst 
 thou invent a more full, free, or larger promise ? 
 A i)romise that looks at the tirst movings of the 
 heart after Jesus Christ. A promise that de- 
 clares, yea, that engages Christ Jesus to open 
 his heart to receive the coming sinner : yea, far- 
 ther, a promise that demonstrates that the Lord 
 
 6* 
 
90 COME AND WELCOME 
 
 Jesus is resolved freely to receive, and will in no- 
 wise cast out, nor means to reject the soul of the 
 coming sinner. For all this is contained in the 
 promise, and doth naturally flow therefrom. 
 
 And him that cometh. 
 
 There are two sorts of sinners that are com- 
 ing to Jesus Christ. 
 
 First. Him that hath never, until now, be- 
 gan to come. 
 
 Secondly. Him that came formerly, and after 
 that went back ; but hath since bethought him- 
 self, and is now coming again. 
 
 Both these sorts of sinners are intended by 
 the hij7i in the text, as is evident ; because both 
 are now the coming sinners. 
 
 And him that cometh, &:,c. 
 
 For the first of these ; the sinner that hath 
 never, until now, began to come, his way is more 
 easy. I do not say, more plain and open, to 
 come to Christ, than is the other ; (those last 
 having the clog of a guilty concience for the sin 
 of backsliding ;) but all the encouragement of 
 the gospel, with the invitations therein contained 
 to coming sinners, are as free and as open to 
 the one as to the other ; so that they may, with 
 the same freedom and liberty as from the word, 
 both alike claim interest in the promise. All 
 things are ready ; all things for the coming 
 backsliders, as well as for the others. Come to 
 the wedding; " And let him that is athirst come." 
 Matt. xxii. 1-4; Rev. xxii. 17. 
 
 But, having spoken of the first of these 
 
TO JEsua CHRIST. 91 
 
 already, 1 shall here pass tluin by; and speak 
 a word or two lo liim tliat is coming, after back- 
 fclidin^, to Jtsus Christ lor life. 
 
 T!:} way, O thou sinner of a double dye, thy 
 way is ojxmi lo come to Jfsus Christ : 1 mean 
 thee, whose heart, after lon^r backsliding, doili 
 think of turning to him again. Thy way, I say, 
 is open to him, as is the way of the other sorts 
 of comers ; as appears by what follows: 
 
 First. Because the text makes no exception 
 against thee. It doth not say, and any him but 
 a backslider; any but liim. The text doth not 
 thus object, but indefinitely openeth wide its 
 golden arms to every coming soul, without the 
 least exception ; therefore thou maycst come. 
 And take heed that thou shut not that door by 
 unbelief, which God has opened bv his ^race. 
 
 Secondly. Nay, the text is so far from ex- 
 cepting against thy coming, that it strongly sug- 
 gesteth, that thou art one of the souls intended, 
 O thou coming backslider; else why need that 
 clause to have been so inserted, *' I will in no- 
 wise cast out V As if he should say, though 
 those that come now, are such as have formerly 
 backslidden, I will in nowise cast away the for- 
 nicator, the covetous, the railer, the drunkard, 
 or other common sinners, nor yet the backslider 
 neither. 
 
 Thirdly. That the backslider is intended, is 
 evident : 
 
 First. For that he is sent to by name, " Go, 
 tell his disciples and Peter." Mark xvi. 7. But 
 Peter was a godly man. True, but he was also 
 a backslider, yea, a desperate backslider : he had 
 
93 COME AND WELCOME 
 
 denied his Master once, twice, thrice, cursing 
 and swearing that he knew him not. If this 
 was not backsliding ; if this was not a high and 
 eminent backsliding ; yea, a higher backsliding 
 than thou art capable of, I have thought amiss. 
 
 Again, when David had backslidden, and 
 had committed adultery and murder in his back- 
 sliding, he must be sent to by name. And, saith 
 the text, The Lord sent Nathan to David. And 
 he sent him to tell him, after he had brought 
 him to unfeigned acknowledgment, the Lord 
 hath also put away, or forgiven thy sin. 2 Sam. 
 xii. 1. He was accepted, and that with glad- 
 ness, at the first step he took in his returning to 
 Christ ; for the first step of the backslider's 
 return, is to say sensibly and unfeignedly, I have 
 sinned ; but he had no sooner said thus, than 
 a pardon was freely given. And Nathan said 
 unto David. *' The Lord hath also put away thy 
 sin." 
 
 Secondly. As the person of the backslider is 
 mentioned by name, so also is his sin, that, if 
 possible, thy objections against thy returning to 
 Christ, may be taken out of thy way : I say, thy 
 sin is also mentioned by name, and mixed, as 
 mentioned, with words of grace and favor : " I 
 will heal their backsliding, I will love them 
 freely." Hos. xiv. 4. What sayest thou now, 
 backslider ? 
 
 Thirdly. Nay, farther, thou art not only men- 
 tioned by name, and thy sin by the nature of it ; 
 but thou thyself, who art a returning backslider, 
 put, 
 
 First. Among God's Israel : " Return, thou 
 
TO JE81IS CHRIST. OS 
 
 backsliding Israel, saith the Lord, and I will not 
 cause mine anger to fall upon you : for I am 
 merciful, sailli the Lord, and I will not keep 
 anger for ever." Jer. iii. IVl. 
 
 Secondly. Thou art put among his children, 
 amonjT his children to whom he is married : 
 " Turn, O backsliding children, saith the Lord, 
 for I am married unto you." Jer. iii. 14. 
 
 Thirdly. Yea, after all this, as if his heart 
 was so full of grace for them, that he was pressed 
 until he had uttered it before them, he adds, 
 *' Return, ye backsliding children, and I will 
 heal your backslidings." 
 
 Fourthly. Nay, farther, the Lord hath con- 
 sidered, that the shame of thy sin hath stopped 
 thy mouth, and made thee almost a prayerless 
 man; and therefore he saith unto thee, " Take 
 with you words, and turn to the Lord : say unto 
 him. Take away all iniquity, and receive us gra- 
 ciously.'" See his grace, that himself should 
 put words of encouragement into the heart of a 
 backslider; as he saith in another place, "I 
 tauffht Ephraim also to go, taking them by the 
 arms." This is teaching them to go indeed, to 
 hold them up by their arms. Hos. xiv. 2 ; xi. 3. 
 
 From what hath been said, I conclude, even 
 as I said before, that the him in the text, and 
 liim that cometh, includes both these sorts of 
 sinners, and therefore both should freely come. 
 
 Quest. But where doth Jesus Christ, in all 
 the words of the New Testament, expressly 
 speak to a returning backslider with words of 
 grace and peace ? For what you have urged as 
 yet from the New Testament, is nothing but con- 
 
94 COME AND WELCOME 
 
 sequences drawn from the text. Indeed it is a 
 full text for carnal, ignorant sinners that come ; 
 but to me, who am a backslider, it yields but 
 little relief. 
 
 Ans. First. How ! but little encouragement 
 from the text, when it is said, " I will in nowise 
 cast out !" What more could have been said ? 
 What is here omitted that might have been in- 
 serted, to make the promise more full and free ? 
 Nay, take all the promises in the Bible, all the 
 freest promises, with all the variety of expres- 
 sions of what nature or extent soever, and they 
 can but amount to the expressions of this very 
 promise, " I will in nowise cast out :" I. will 
 for nothing, by no means, upon no account, 
 however they have backslidden, however they 
 have provoked, cast out the coming sinner. But, 
 
 Secondly. Thou sayest. Where doth Jesus 
 Christ, in all the words of the New Testament, 
 speak to a returning backslider with words of 
 grace and peace : that is, under the name of a 
 backslider ? 
 
 Ans. There are so many examples of receiv- 
 ing backsliders, that there is the less need of ex- 
 press words to that intent. One promise, as 
 the text is, with those examples that are an- 
 nexed, are instead of many promises. And be- 
 sides, I reckon that the act of receiving is of as 
 much, if not of more encouragement, than is a 
 bare promise to receive ; for receiving is as the 
 promise, and the fulfilling of it too. So that in 
 the Old Testament thou hast the promise, and 
 in the New, the fulfilling of it ; and that in many 
 examples. 
 
TO JESUS CHRIST. 96 
 
 First. Ill Peter. — Peter denied his Master, 
 once, twice, thrice, and that with an open oath ; 
 )'ct Christ receives him a^-nin without the least 
 hcsiiatioM. Yea, he sli|)s, stuinhles, falls again in 
 downright dissimulation, and tliat to the hurt 
 and fall of many others ; hut Christ neither 
 makes that a har to iiis salvation, hut receives 
 liim again at his return, as if he knew nothing 
 of the fault. 
 
 Secondly. The rest of the disciples, even all 
 of them, backslide, and leave the Lord Jesus in 
 his greatest straits : " Then all the disciples 
 forsook him, and fled ;" they returned (as he 
 had foretold) every one to liis own, and left him 
 alone ; but this also he passes over as a very 
 light matter; not that it was so indeed in itself, 
 but the abimdance of grace that was in him did 
 lightly roll it away ; for after liis resurrection, 
 V hen at first he appeared unto them, he gives 
 them not the least check for their perfidious 
 dealing with him, but salutes them with words 
 of grace, saying ; '* All hail, be not afraid, peace 
 he to you : all j)ower is given unto me in heaven 
 and in earth.'' True, he rebuked them for their 
 unbelief, for the which thou deservest the same ; 
 for it is unbelief that alone puts Christ and his 
 benetits from us. Matt. xxvi. 56; John xvi. 32; 
 Matt, xxviii. 9, 10, 18: Luke xxiv. 39; Mark 
 xvi. 14. 
 
 Thirdly. The man that, after a large profes- 
 sion, had committed a high transgression, even 
 such a one as at that day was not heard of, no, 
 not among the (ientilcs. Wherefore this was a 
 desperate backsliding ; yet at his return, he was 
 
96 COME AND WELCOME 
 
 received, and accepted again to mercy. 1 Cor. 
 V. 1, 2; 2 Cor. ii. 6-8. 
 
 Fourthly. The thief that stole was bid to 
 steal no more ; not at all doubting, but that 
 Christ was ready to forgive him this act of back- 
 sliding. Eph. iv. 28. 
 
 Now all these examples are particular in- 
 stances of Christ's readiness to receive the back- 
 sliders to mercy ; and, observe, examples and 
 proofs that he hath done so, are, to our unbe- 
 lieving hearts, stronger encouragements than 
 bare promises that so he will do. But again, the 
 Lord Jesus hath added to these, for the encour- 
 agement of returning backsliders, to come to 
 him — 
 
 First. A call to come, and he will receive 
 them; Rev. ii 1-5, 14-16, 20-22; iii. 1-3, 18, 19. 
 Wherefore, New Testament backsliders have 
 encouragement to come. 
 
 Secondly. A declaration of readiness to re- 
 ceive them that come, as here in the text, and 
 in many other places, is plain : therefore, " set 
 thee up way-marks, make thee higrh heaps ; [of 
 the golden grace of the gospel ;] set thy heart 
 toward the highAvay, even the way that thou 
 wentest ; [when thou didst backslide ;] turn 
 again, O virgin of Israel, turn again to these thy 
 cities." Jer. xxxi. 21. 
 
 When the woman that had the bloody issue 
 came to him for cure, there were others, as well 
 as she, that made a great bustle about him, that 
 touched, yea, thronged him. Ah, but Christ 
 could distinguish this woman from them all. 
 "And he looked round about upon them all, to 
 
TO JESUS CHRIST. 97 
 
 see her thai liad done lliid thing." Mark v. 25- 
 34 
 
 He was not ronrerned witli the t}ironpin|T or 
 touching of the rest ; for ilicirs were hut acci- 
 dental, or, at best, void of all that which made 
 her touch acce|)t;ible. Wherefore Christ must 
 he judge who tliey be that in truth are coming 
 to him : every man's way is right in his own 
 eyes, but tlic Lord weigheth the spirits. It 
 standeth tlierefore every one in hand to be 
 certain of their coming to Jesus Christ; for as 
 thy coming is, so shall thy salvation be. If thou 
 comest indeed, thy salvation shall be indeed ; 
 but if thou comest but in outward appearance, 
 so shall thy salvation be; but of coming, see 
 before, as also afterwards, in the use and appli- 
 catio.i. 
 
 And him that cometh to me. 
 
 These words, to me, are also to be well 
 heeded ; for by them, as he secureth those that 
 are come to him, so also he shows himself un- 
 concerned with those that, in their coming, rest 
 short to turn aside to others. For you must 
 know, that every one that comes, comes to Jesus 
 Christ ; some that come, come to the law, and 
 there rest for life : with these Christ is not con- 
 cerned : with these this promise hath not to do. 
 " Christ is become of no effect unto you, who- 
 soever of you are justified by the law ; ye are 
 fallen from grace." (lal. v. 3, 4. Again, some 
 that come, come no farther than the gospel ordi- 
 nances, and there stay ; they come not through 
 them to Christ: with these neither is he con- 
 
 9 
 
98 COME AND WELCOME 
 
 cerned ; nor will their " Lord, Lord," avail them 
 any thing in the great and dismal day. A man 
 may come to, and also from the place and ordi- 
 nances of worship, and yet not be remembered 
 by Christ. " So I saw the wicked buried," said 
 Solomon, " who had come and gone from the 
 place of the holy, and they were forgotten in the 
 city where they had so done ; this is also vanity." 
 Eccles. viii. 10. 
 
 To me. These words, therefore, are by Jesus 
 Christ very wisely put in, and serve for caution 
 and encouragement. For caution, lest we take 
 up in our coming any thing short of Christ; 
 and for encouragement to those that shall, in their 
 coming, come past all, till they come to Jesus 
 Christ. " And him that cometh to me, I will in 
 nowise cast out. 
 
 Reader, if thou lovest thy soul, take this cau- 
 tion kindly at the hands of Jesus Christ. Thou 
 seest thy sickness, thy wound, thy necessity of 
 salvation : " Well, go not to king Jareb, for he 
 cannot heal thee, nor cure thee of thy wound." 
 Hos. V. 13. Take the caution, I say, lest Christ, 
 instead of being a Saviour unto thee, becomes a 
 lion, a young lion to tear thee, and go away : 
 ver. 14. 
 
 There is a coming, but not to the Most High : 
 there is a coming, but not with the heart, but as 
 it were feignedly : therefore take the caution 
 kindly. Jer. xxx. 10 ; Hos. vii. 16. 
 
 And him that cometh to me : the man therefore 
 that comes aright, casts all things behind his back, 
 and looketh at, and hath his expectation from, 
 the Son of God alone, as David said : " Mv soul, 
 
Tf JESLS CHRIST. 99 
 
 uaii thou only upon God, for my expectation is 
 from him ; he only is my rock, and my salvation : 
 lie is my defence ; I shall not be moved." Ps. 
 Ixii. 5, (). Ilis eye is to (lirist, his heart is to 
 Christ, and his expectation is from him, from him 
 only. Thereft)re, the man that comes to Christ 
 is one that hath deep consideration of his own 
 sins, slighting: thoughts of his own righteousness, 
 and hi<rli thouiihts of the blood and righteousness 
 of Jesus Christ ; yea, he sees, as 1 have said, 
 more virtue in the i)lood of Christ to save him, 
 than there is in all his sins to damn him. He 
 therefore setteth Christ before his eyes : there 
 is nothing in heaven or earth, he knows, that can 
 save his soul, and secure him from the wrath oi 
 God, but Christ ; and that is nothing but his per- 
 sonal righteousness and blood. 
 
 " And him that comcth to me, I will in nowise 
 cast out." In nowise : by these words there is 
 something expressed, and something implied. 
 That which is exj)ressed, is the unchangeable re- 
 solution of Christ Jesus to save the coming sin- 
 ner ; I u ill in nowise reject Iiim, or deny him the 
 benefit of my death and righteousness. This 
 word, therefore, is like that which he speaks oi 
 the everlasting damnation of the sinner : " He 
 shall by no means depart tiience ;" that is, never, 
 never, never come out again : no, not to all eter- 
 nity. Matt. V. 25 ; xxv. 46. So that, as he that 
 is condemned to hell lire hath no ground of hope 
 for his deliverance thence ; so he that cometh to 
 Christ, hath no ground to fear he shall ever be 
 cast in ihilher. 
 
 '* Thus saith the Lord ; If heaven above 
 
100 COME AND WELCOME 
 
 can be measured, and the foundations of the 
 earth searched out beneath, I will also cast off 
 all the seed of Israel for all that they have done, 
 saith the Lord." Jer. xxxi. 37. 
 
 " Thus saith the Lord ; If my covenant be 
 not with day and night, and if I have not ap- 
 pointed the ordinances of heaven and earth ; 
 then will I cast away the seed of Jacob." Jer. 
 xxxiii. 25, 26. But heaven cannot be measured, 
 nor the foundations of the earth searched out 
 beneath ; his covenant is also with day and 
 night, and he hath appointed the ordinances of 
 heaven ; therefore he will not cast away the 
 seed of Jacob, who are the coming ones; but 
 will certainly save them from the dreadful wrath 
 to come. By this therefore it is manifest, that 
 it was not the greatness of sin, nor the long con- 
 tinuance in it ; no, nor yet the backsliding, nor the 
 pollution of the nature, that can put a bar against, 
 or be a hinderance of the salvation of the coming 
 sinner : for, indeed, if this could be, then would 
 this solemn and absolute determination of the 
 Lord Jesus of itself fall to the ground, and be 
 made of none effect. But his counsel shall stand, 
 and he will do all his pleasure. 
 
 Suppose that one man had the sins, or as 
 many sins as a hundred men ; and another 
 should have a hundred times as many as he ; 
 yet if they come, this word, " I will in nowise 
 cast out," secures them both alike. 
 
 Suppose a man hath a desire to be saved, and 
 for this purpose is coming in truth to Jesus 
 Christ ; but he, by his debauched life, has led 
 many to hell ; why, the door of hope is, by 
 
TO JEeUfl CHRIfiT. 101 
 
 these words, set as open for him as it is for him 
 that halh not \hv thousandth part of his trans- 
 gressions : "And him that comelh to nic, I \\\]\ 
 in nowise cast out." 
 
 Suppose a man is romiiiir to Christ to he 
 saved, and hath nothing: I)ut sin, and an ill-spent 
 life, to bruig with him. Why, let him "Come 
 and welcome to Jesus Christ," and *' he will in 
 nowise cast him out." Luke vii. 11. Is not tiiis 
 love that passeth knowledjre ? Is not this love 
 the wonderment of anjrcls ? And is not this love 
 worthy of all acceptation at the hands and hearts 
 of cominof sinners ? 
 
 Secondly. That which is implied in the 
 words is, 
 
 First. The coming souls have those that con- 
 tinually lie at Jesus Christ to cast them oft'. 
 
 Secondly. The comin;or souls are afraid that 
 those will prevail with Christ to cast them oft". 
 
 For these words are spoken to satisfy us, and 
 to stay up our sj)irits against these two dangers : 
 " I will in nowise cast out." 
 
 First. For the cominjr souls have those that 
 continually lie at Jesus Christ to cast them off. 
 
 And there are three things that thus set them- 
 selves ap-^inst the comin»r sinner: 
 
 First. There is the devil, the accuser of the 
 brethren, that accuses them before God, day and 
 night. Rev. xii. 10. This prince of darkness is 
 unwearied in this work ; he doth it, as you see» 
 day and ni^ht ; that is, w ithout ceasing. How 
 did he strive against that jjood man Job, that, if 
 possible, he might obtain his destruction in hell- 
 fire ! He objected against him, '* that he served 
 
 9* 
 
102 COME AND WELCOME 
 
 not God for nought," and tempted God to put 
 forth his hand against him ; urging, " that if he 
 did it, he would curse him to his face ;" and all 
 this, as God witnesseth, " he did without a cause." 
 Job i. 9-11 ; ii. 3. How did he accuse Joshua 
 the high-priest ! " And he showed me Joshua," 
 said the prophet, " the high-priest, standing be- 
 fore the angel of the Lord, and Satan standing 
 at his right hand to resist him." Zech. iii. 1. To 
 resist him ; to prevail with the Lord Jesus to re- 
 sist him : objecting the uncleanness and unlaw- 
 ful marriage of his sons with the Gentiles ; for 
 that was the crime that Satan laid against them. 
 Ezra X. IS. Yea, and for aught I know, Joshua 
 was also guilty of ihe fact ; but if not of that, oi 
 crimes no whit inferior ; for he was clothed with 
 filthy garments, as he stood before the angel. 
 Neither had he one word to say in vindication of 
 himself, against all that this wicked one had to 
 say against him. But notwithstanding that, he 
 came off well ; but he might thank the Lord 
 Jesus for it, because he did not resist him : 
 but contrariwise, took up his cause, pleading 
 against the devil, excusing his infirmity, and put 
 justifying robes upo'i him before his adversary's 
 face. 
 
 " And the Lord said unto Satan, The Lord 
 rebuke thee, O Satan ; even the Lord that hath 
 chosen Jerusalem, rebuke thee : is not this a 
 brand plucked out of the fire ?" " And he answer- 
 ed and spake to those that stood before him, 
 saying, Take away the filthy garments from 
 him. And unto him he said, Behold, I have 
 caused thine iniquity to pass from thee, and I 
 
TO JESUS CHRIST. 103 
 
 x^\\\ clolhe ihce with change of raiment." Zech. 
 ill. 2, 4. 
 
 A^aiii, what an enemy was he of Peter, when 
 he desired to have him, that he might sift him 
 as wheat! T'hat is, if possi])h', to sever all ^race 
 from his licarl, and leave him nothing but llcsh 
 and tilth, to the end that he might make the 
 liord Jesus lothe and abhor him : *' Simon, 
 ♦Simon," saith Christ, *' Satan hath desired to 
 have you, that he might sift you as wheat." But 
 dill he prevail against him T No: " but I have 
 prayed for thee, that thy faith fail not." As if 
 he should say, ** Simon, Satan hath desired me 
 that 1 would give thee up to him ; and not only 
 thee, but all the rest of thy brethren," (for that 
 the word you imports ;) " but I will not leave 
 thee in his hand ; 1 have prayed for thee, that thy 
 faith shall not fail ; I will secure to thee the 
 heavenly inheritance." Luke xxii. 31, .32. 
 
 ISt'Condly. As Satan, so every sirij of the 
 coming sinner, comes in with a voice against 
 him, if perhaps they may prevail with Christ to 
 cast otf the soul. When Israel was coming out of 
 Egypt to Canaan, how many times had their 
 •ijns thrown them out of the mercy of God, had 
 not .Moses, as a type of (.'hrist, stood in the 
 breach to turn away his wrath from them ! Ps. 
 cvi. 23. Our iniquities testify against us ; and 
 would certainly prevail against us, to our utter 
 rejection and damnation, had we not an advo- 
 cate witli the Father, Jesus Christ the righteous. 
 I John ii. 1, 2. 
 
 The sins of the old world carried them down 
 to hell ; the sins of Sodom brought upon them 
 
104 COME AND WELCOME 
 
 fire from heaven, which devoured them ; the 
 sins of the Egyptians carried them down to 
 hell, because they came not to Jesus Christ for 
 life. Coming sinner, thy sins may not be less 
 than theirs ; nay, perhaps they are as great as 
 all theirs. Why is it then that thou livest when 
 they are dead, and that thou hast a promise of 
 pardon when they had not? Why, thou art com- 
 ing to Jesus Christ, and therefore sin shall not 
 be thy ruin. 
 
 Thirdly. As Satan and sin, so the law of 
 Moses, as it is a perfect and holy law, hath a 
 voice against you before the face of God. There 
 is one that accuses you, even Moses' law. John 
 V. 45. Yea, it accuses all men of transgression 
 that have sinned against it ; for as long as sin is 
 sin, there will be a law to accuse sin. But this 
 accusation shall not prevail against the coming 
 sinner, because it is Christ that died, and that 
 ever lives, to make intercession for them that 
 come unto God by him. Rom. viii ; Heb. vii. 25. 
 
 These things, I say, do accuse us before 
 Christ Jesus ; yea, and to all our own faces ; if 
 perhaps they might prevail against us. But these 
 words, " I will in nowise cast out," secure th the 
 coming sinner from them all. 
 
 The coming sinner is saved, not because there 
 are none that come in against him ; but because 
 the Lord Jesus will not hear their accusations ; 
 will not cast him out. 
 
 When Shimei came down to meet kin? Da- 
 vid, and to ask pardon for his rebellion, up starts 
 Abishai, and puts in his accusation, saving, 
 " Shall not Shimei die for this !" This is the 
 
TO JESrs CHRIST. 105 
 
 case of him that comes to Christ. He hath this 
 Ahishai. and that Ahishni, t]»al presently steps in 
 against him, si'yinp, Shall not this rehel's sin 
 destroy liim in hell ? Read farther : But David 
 answered, " \Vhat have I to do \vith you, ye sons 
 of Zeniiah, that ye should this day he adversaries 
 unto me? Shall there any man be put to death 
 this day in Israel ? for do I not know that I am 
 this day king over Israel ?" 2 Sam. xix. 16-22. 
 
 This is Christ's answer by the text, to all that 
 accuse the comin? Shimeis : ^Vhat have I to do 
 with you that accuse the coming sinners to me ? 
 I count you adversaries, that are against showing 
 mercy to them. Do not I know, that I am ex- 
 alted this day to be king of righteousness, and 
 king of peace ? I will in nowise cast them out. 
 
 Secondly. But again, these words do closely 
 imply, that the coming souls are afraid that these 
 accusers will prevail against them, as is evident, 
 because the text is spoken for their relief and 
 succor ; for that need not be, if they that are 
 cominji were not subject to fear and despondency 
 upon this account. Alas! there is a guilt, and 
 the curse lies upon the conscience of the coming 
 sinner. 
 
 Now, we have yet to inquire into two things 
 that lie in the words, upon which there hath been 
 nothinir said : as, 
 
 1. ^Vhat it is to cast out. 
 
 2. How it appears that Christ hath power to 
 save or cast out. 
 
 For the first of these, what it is to cast out 
 Of this I will speak — 
 
 1. Generallv. — 2 More particularly. 
 
106 COME AND WELCOME 
 
 First. Generally, to cast out, is to slight, and 
 despise, and contemn ; as it is said of SauFs 
 shield, it was vilely cast away ; that is, slightly, 
 and contemned. Thus it is with the sinners that 
 come not to Jesus Christ : — He slights, despises, 
 and contemns them ; that is, casts them away. 
 
 Secondly. Things cast away, are reputed as 
 the dirt of the street. Ps. xviii.'42 ; Matt. v. 13. 
 And thus it shall be with the men that come not 
 to Jesus Christ. 
 
 Thirdly. To be cast out, or off, is to be ab- 
 horred, not pitied ; but to be put to a perpetual 
 shame. Ps. xliv. 9; Amos i. 11. 
 
 But more particularly, to come to the text. 
 The casting out here mentioned, is not limited to 
 this or the other evil : therefore it must be ex- 
 tended to the most extreme misery. — Or thus : 
 
 He that cometh to Christ, shall not want any 
 thing that may make him gospelly happy in this 
 world, or that which is to come ; nor shall he 
 that cometh not, want any thing, that may make 
 him spiritually and eternally miserable. 
 
 But farther, as it is to be generally taken, so 
 it respects things that shall be hereafter. 
 
 For the things that are now, are either, 
 
 1. General, or 2. Particular. 
 
 First. General. Thus : — It is to be cast out 
 of the presence and favor of God. 
 
 Thus was Cain cast out. Thou hast driven 
 or cast me out this day ; from thy face (that is, 
 from thy favor) shall I be hid. A dreadful com- 
 plaint ! but the effect of a more dreadful judg- 
 ment ! Gen. iv. 13, 14; Jer. xxiii. 39; 1 Chron. 
 xxviii. 9. 
 
TO JKSl'S CHRIST. 107 
 
 Secuvdly. To be cast out, is to be cast out 
 of God's sight. God will look after them no 
 more, care for them no more ; nor will he watch 
 over them any more for jrood. 2 Kings xvii. 20 ; 
 Jer. vii. 15. Now ihev that are so, are left, like 
 blind men, to wander and tall into tlie pit of hell. 
 This, therefore, is also a sad judgment ! There- 
 fore, here is the mercy to him that rometh to 
 Christ; he shall not be left to wander in uncer- 
 tainties. The Lord Jesus Christ will keep liim 
 as a shepherd doth his sheep. Ps. xxiii. " Ilim 
 that Cometh to me, 1 will in nowise cast out." 
 
 Thirdly. To be cast out, is to be denied a 
 place in God's house, and to be left as fugitives 
 and vagabonds, to pass a little time away in this 
 miserable life, and after that to go down to the 
 dead. Gal. iv. 30; Gen. iv. 13, 14; xxi. 10. 
 Therefore, this is the benefit to him that cometh 
 to Christ ; he shall not be denied a place in 
 God's house. They shall not be left like vaga- 
 bonds in the world: "Him that cometh to me, 
 I will in nowise cast out." See Prov. xiv. 26; 
 Isa. hi. 3-5; Eph. ii. 19-22; 1 Cor. iii. 21-23. 
 
 Fourthly. In a word, to be cast out, is to be 
 rejected, as are tlie fallen angels : for their eter- 
 nal damnation began at their being cast down 
 from heaven to hell. So then, not to be cast out, 
 is to have a place, a house and habitation there; 
 and to have a share in the privileges of elect 
 angels. 
 
 These words, therefore, / will not cast out, 
 will prove great words one day, to thenj that 
 come to Jesus Christ. Luke xx. 35. 
 
 Secondly, and more particularly : — 
 
108 COME AND WELCOME 
 
 First. Christ hath everlasting life for him 
 that Cometh to him, and he shall never perish ; 
 for he will in nowise cast him out : but for the 
 rest, they are rejected, cast out, and must be 
 damned. John x. 27, 28. 
 
 Secondly. Christ hath everlasting righteous- 
 ness, to clothe them with that come to him, and 
 they shall be covered with it as with a garment, 
 but the rest shall be found in the filthy rags of 
 their own pollutions, and shall be wrapped up in 
 them, as in a winding-sheet, and so bear their 
 shame before the Lord, and also before the 
 angels. Isa. Ivii. 2 ; Rev. iii. 4. 
 
 Thirdly. Christ hath precious blood, that, 
 like an open fountain, stands free for him to 
 wash in, that comes to him for life : '* And he 
 will in nowise cast him out." But they that come 
 noi to him are rejected from a share therein, and 
 are left to direful vengeance for their sins. Zech. 
 xiii. 1 ; 1 Pet. xviii. 19 ; John xiii. 8 ; iii. 36. 
 
 Fourthly. Christ hath precious promises, and 
 they shall have a share in them, that come to 
 him for life : " For he will in nowise cast them 
 out." But they that come not, can have no share 
 in them, because they are true only in him. 
 For in him, and only in him, all the promises are 
 yea, and amen. Wherefore, they that come not 
 to him, are not the better for them. Ps. 1. 16; 
 2 Cor. i. 20, 21. 
 
 Fifthly. Christ hath also fullness of grace in 
 himself for them that come to him for life, and 
 *' He will in nowise cast them out." But those 
 that come not unto him, are left in their orraceless 
 state ; and as Christ leaves them, death, hell, and 
 
TO JEHUS CHRIST. 109 
 
 judgment find them. " "Whoso findeth me," saith 
 Christ, '* findeth life, and shall obtain favor of 
 the Lore].' Hut he tliat sinneth against me, wrong- 
 eth his own soul : all thev that hate mc love 
 death." Prov. viii. 35, 30.' 
 
 Sixthly. Christ is an intercessor, and ever 
 liveth to make intercession for them that come 
 to (lod by him. But their sorrows shall be mul- 
 tiplied, that hasten after another (or other) gods, 
 (their sins and lusts :) their drink-offerings he 
 will not oiler, nor take up their names into his 
 lips. Ps. xvi. 4 ; Heb. vii. 25. 
 
 Seventhly. Christ hath wonderful love, power, 
 and compassion, for those that come to him ; for, 
 *' He will in nowise cast them out." But the 
 rest will find him a lion rampant : he will one 
 day tear them in pieces : " Now consider this," 
 saitli he, " ye that forget God, lest I tear you in 
 pieces, and there be none to deliver you." Ps. 
 i. 22. 
 
 Eighthly. Christ is known by those that 
 come to him, and for his sake they have their 
 persons and performances accepted of the Fa- 
 ther : *' And he will in nowise cast them out." 
 But the rest must lly to the rocks and mountains 
 lor shelter, but all in vain, to hide them from his 
 face and wrath. Rev. vi. 15-17. 
 
 But again, these words, cast out, have a spe- 
 cial reference to what will be hereafter, even at 
 the day of judgment; for then, and not till then, 
 will be the great anathema, and casting out, 
 made manifest, even manifest by execution. 
 Therefore, here let me speak of this, and that 
 under these two heads : 
 
 10 
 
110 COME AND WELCOME 
 
 1. Of casting out itself. 
 
 2. Of the place into which they shall be cast, 
 who shall then be cast out. 
 
 First. The casting out itself consists of two 
 things : 
 
 1. A preparatory work. 
 
 2. The manner of executing the act. 
 
 The preparatory work consists of three 
 things : 
 
 First. The separation of those, that have 
 not come to him, from them that have, in that 
 day. Or thus ; at the day of the great cast out, 
 those that have not (now) come to him, shall be 
 separated from them that have ; for them that 
 have, " he will not cast out." " When the Son of 
 man shall come in his glory, and all the holy an- 
 gels with him, then shall he sit upon the throne 
 of his glory : and before him shall be gathered 
 all nations ; and he shall separate them one from 
 another, as a shepherd divideth his sheep from 
 the goats." Matt. xxv. 31, 33. 
 
 This dreadful separation, therefore, shall then 
 be made between them that (now) come to Christ, 
 and them that come not ; and good reason : for 
 since they would not with us come to him, now 
 they have time ; why sliould they stand with us, 
 wli*i'a judgment is come ? 
 
 Secondly. They shall be placed before him 
 according to their condition ; they that have 
 come to him, in great dignity, " for he will in 
 nowise cast them out :" but the rest shall be set 
 at his left hand, (the place of disgrace and shame,) 
 for they did not come to him for life. 
 
 Distinguished also shall they be by fit terms ; 
 
TO JEBU8 CHRIST. Ill 
 
 those that come to him, he calleth sheep, but the 
 rest are goals. '*And he shall separate them 
 one from another, as a shepherd dividctli his 
 sheep t'roin tlu; goats ; and the sheep will he set 
 on his ri^ht hand, (next heaven gate, for they 
 came to him,) bnt the goats on the left, to go 
 from him into hell, because they are not of his 
 sheep." 
 
 Thirdly. Then will Christ proceed to the 
 conviction of those that came not unto him, and 
 will say, " I was a stranger, and ye took me not 
 in," or did not come unto me. Their excuse of 
 themselves he will utterly slight, and then will 
 come to their final judgment. Now when these 
 wretched rejecters of Christ shall be thus set be- 
 fore him in their sins, and convicted, which is 
 the preparatory work, then will follow the 
 manner of executing the act ; which will be 
 done — 
 
 First. In the presence of all the lioly 
 angels. 
 
 Secondly. In the presence of all them that in 
 their lifetime came to him, by saying unto them, 
 *' Depart from me, ye cursed, into everlasting 
 fire, prepared for the devil and his angels," with 
 the reason annexed to it. For you were cruel to 
 me and mine, particularly discovered in these 
 words : " For I was a hungered, and ye gave me 
 no meat : I was thirsty, and ye gave me no 
 drink : I was a stranger, and ye took me not in : 
 naked, and ye clothed me not : sick, and in 
 prison, and ye visited me not." Matt. xxv. 41-43. 
 
 Lastly. Now it remains that we speak of the 
 place into which these shall be cast, which, in 
 
112 COME AND WELCOME 
 
 the general, you have heard already, viz. the fire 
 prepared for the devil and his angels ; but, in 
 particular, it is thus described : 
 
 First. It is called Tophet : for '• Tophet is 
 ordained of old; yea, for the king (the Lucifer) 
 it is prepared ; he hath made it deep and large; 
 the pile thereof is fire and much wood ; the 
 breath of the Lord, like a stream of brimstone, 
 doth kindle it." Isa. xxx. 33. 
 
 Secondly. It is called hell. " It is better for 
 thee to enter halt into life, than having two feet, 
 to be cast into hell." Mark ix. 45. 
 
 Thirdly. It is called the wine-press of the 
 wrath of God: "And the angel thrust in his 
 sickle into the earth, and gathered the vine of 
 the earth, (that is, them that did not come to 
 Christ,) and cast it into the great wine-press of 
 the wrath of God." Rev. xiv. 19. 
 
 Fourthly. It is called a lake of fire : " And 
 whosoever was not found written in the book 
 of life, was cast into the lake of fire." Rev. xx. 
 15. 
 
 Fifthly. It is called a pit : " Thou hast said 
 in thy heart, I will ascend into heaven, I will 
 exalt my throne above the stars of God : I will 
 sit also upon the mount of the congregation, in 
 the sides of the north. Yet thou shalt be 
 brought down to hell, to the sides of the pit." 
 Isa. xiv. 13, 15. 
 
 Sixthly. It is called a bottomless pit, out of 
 which the smoke and the locusts came, and into 
 which the great dragon was cast ; and it is 
 called bottomless, to show the endlessness oi 
 the fall that they will have in it, who come not 
 
To JESrs CHRIST. 113 
 
 in ihc acceptable time to Jesus Christ. Rev. ix. 
 1, 2; XX. 3 
 
 Srvrnthh/ It is called outer darkness : "Rind 
 him hand and toot, and cast liiin into outer dark- 
 ness ;" — "and cast ye the unprofitable servant 
 into outer darkness : there shall he weeping and 
 ornashinc of teeth." Matt. xxii. 13 ; xxv. 30. 
 
 Kis^hthhj. It is called a furnace of fire : '* As 
 therefore the tares are cjathered and burned in 
 llie fire ; so shall it be in the end of the world. 
 The Son of man shall send forth his anpels, and 
 (hey shall j^atlier out of his kingdom all things 
 that offend, and them which do iniquity ; and 
 shall cast them into a furnace of fire : there 
 sliall be wailing and gnashing of teeth." And 
 ajrain, "So shall it be at the end of the world : 
 llie angels shall come forth, and sever the wicked 
 from among the just, and shall cast them into 
 the furnace of fire : there shall be wailing and 
 gnashing of teeth." Matt. xiii. 40-42, 48-50. 
 
 Lastly. It may not be amiss, if, in the con- 
 clusion of this, I show you, in few words, to 
 wliat the things that torment them in this state 
 jire compared. Indeed, some of them have been 
 occasionally mentioned already ; as that they 
 are compared — 
 
 First. To wood that burneth. 
 
 Secondly. To fire. 
 
 Tliirdly. To fire and brimstone: but, 
 
 Fourthly. It is compared to a worm, a gnaw- 
 ing worm, a never-dvinjr gnawing worm : They 
 are cast into hell, " where their worm dieth not.' 
 Mark ix. 44. 
 
 Fifthly. It is called on unquenchable fire: 
 10» 
 
114 Come and welcome 
 
 " He will gather his wheat into the garner ; but 
 he will burn up the chaff with unquenchable 
 fire." Matt. iii. 12; Luke iii. 17. 
 
 Sixthly. It is called everlasting destruction : 
 *' The Lord Jesus shall be revealed from heaven 
 with his mighty angels, in flaming fire taking ven- 
 geance on them that know not God, and that 
 obey not the gospel of our Lord Jesus Christ : 
 who shall be punished with everlasting destruc- 
 tion from the presence of the Lord, and from the 
 glory of his power." 2 Thess. i. 7-9. 
 
 Seventhly. It is called wrath without mixture, 
 and is given them in the cup of his indignation: 
 *' If any man worship the beast and his image, 
 and receive his mark in his forehead, or in his 
 hand, the same shall drink of the wine of the wrath 
 of God, which is poured out without mixture into 
 the cup of his indignation ; and he shall be tor- 
 mented with fire and brimstone in the presence of 
 the holy angels, and in the presence of the 
 Lamb." Rev. xiv. 9, 10. 
 
 Eighthly. It is called the second death : 
 *' And deatli and hell were cast into the lake of 
 fire. This is the second death." "Blessed and 
 holy is he that hath part in the first resurrection : 
 on such the second death hath no power." Rev. 
 XX. 6, 14. 
 
 Ninthly. It is called eternal damnation : 
 " But he that shall blaspheme against the Holy 
 Ghost hath never forgiveness, but is in danger of 
 eternal damnation." Mark iii. 29. 
 
 O ! these three words ! — 
 
 Everlasting punishment ! 
 
 Eternal damnation ! 
 
TO JE8US CHRIST. 115 
 
 And for ever and ever ! 
 
 How will llu'V destroy all exportation of the 
 end of the misery of the cast away sinners ! 
 " And the smoke of their torment ascendcth up 
 for ever and ever, and they have no rest day nor 
 night." Hev. xiv. 11. 
 
 Their misery in hell is set forth hy four 
 things : — 
 
 1. By calling for help and relief in vain. 
 
 2. By weeping. 
 
 3. By wailing. 
 
 4. By g-nashing of teeth, 
 
 And now wc come to the second thing that 
 is to be in(iuircd into ; namely, 
 
 How it appears that Christ hath power to 
 save, or to cast out : For by these words, I will 
 in jiuwise cast outj he declareth that he hath 
 power to do both. 
 
 Now this inquiry leads us to search into two 
 things : 
 
 1. How it appears that he hath power to 
 save. 
 
 iJ. How it appears that he hath power to 
 cast out. 
 
 That he hath power to save, appears from 
 that which follows : 
 
 First. To sj)eak only of liim as he is media- 
 tor ; he was authorized to perform this blessed 
 work by his Father, before the world began. 
 Hence the apostle saith, " He hath chosen us in 
 him, before the foundation of the world," with 
 all those things that eflectually will produce our 
 salvation Ephcs. i. 4 ; 2 Tim. i. 9. 
 
116 COME AND WELCOME 
 
 Secondly. He was promised to our first pa- 
 rents, that he should in the fullness of time bruise 
 the serpent's head ; and, as Paul expresses it, 
 "redeem them that were under the law." Hence, 
 since that time, he hath been reckoned as slain 
 for our sins ; by which he means all the Fathers 
 under the first Testament were secured from the 
 wrath to come." Hence he is called, " The Lamb 
 slain from the foundation of the world." Rev. 
 xiii. 8 ; Gen. iii. 15 ; Gal. iv. 4, 5. 
 
 Thirdly. Moses gave testimony of him by 
 the types and shadows, and bloody sacrifices, that 
 he commanded, from the mouth of God, to be in 
 use to the support of his people's faith, until the 
 time of reformation ; which was the time of 
 Christ's death. Heb. chap. ix. and x. 
 
 Fourthly. At the time of his birth it was 
 testified of him by the angel, " He shall save 
 his people from their sins." Matt. i. 21. 
 
 Fifthly. He said of himself, in the days of 
 his flesh, *' The Son of man hath power on earth 
 to forffive sins." Mark ii. 10. 
 
 Sixthly. It is testified also of him by the 
 apostle Peter, that *' Him hath God exalted with 
 his right hand to be a Prince and a Saviour, for 
 to give repentance to Israel, and forgiveness of 
 sins." Acts V. 31. 
 
 Seventhly. In a word, this is every where 
 testified of him, both in the Old Testament and 
 the New. 
 
 And good reason that he should be acknow- 
 ledged and trusted in as a Saviour. 
 
 1. He came down from heaven to be a Sa- 
 viour. John vi. 39-40. 
 
TO JK8U8 CHRIST. 117 
 
 2. Ilr was anointed when on earth to be a 
 Saviour. Luke iii. titj. 
 
 3. He (lid the works of a Saviour : as, 
 First. Ho fullillcd tho law, and became the 
 
 end of it for riphteousncss, to thcni that believe 
 ill liiin. Rom. x. 3, 4. 
 
 Sfcondhf. He laid down his life as a Saviour ; 
 he (jave his life "a ransom for many." Matt. 
 XX. 2S; Mark x. 45; 1 Tim. ii. 0. 
 
 Thirdly. He has abolished death, destroyed 
 tlie devil, put away sin, pot the keys of hell and 
 death, is ascended into heaven ; is there ac- 
 cepted of God, and sits at his right hand as a 
 Saviour ; and that because his sacrifice for sins 
 pleased God. 2 Tim. i. 10; Heb. ii. 14, 15; 
 F.ph. iv. 7, 8; John xvi. 10, 11 ; Acts v. 30, 31; 
 Heb. X. 12, 13. 
 
 Fourthly. God hath sent out, and proclaimed 
 him as a Saviour, and tells the world that we 
 have redemption through liis blood ; that he 
 will justify us, if we believe in Ids blood, and 
 that he can faithfully and justly do it. Yea, 
 (lod doth beseech us to be reconciled to him by 
 his Son ; which could not be, if he were not 
 anointed by him to this very end, and also if his 
 works and undertakings were not accepted of 
 him as those of a Saviour. Rom. iii. 24. 25; 
 2 Cor. V. 18-21. 
 
 Fifthly. God has already received millions 
 of souls into his paradise, because they have re- 
 ceived this Jesus for a Saviour ; and is resolved 
 to cut those off, and to cast them out of his 
 presence, who will not take him for a Saviour. 
 Heb. xii. 22-26. 
 
118 COME AND WELCOME 
 
 Secondly, How it appears that he hath power 
 to cast out. 
 
 First. The Father (for the service that he 
 hath done him as a Saviour) hath made him Lord 
 of all, even Lord of quick and dead. "For to 
 this end Christ both died, and rose, and revived, 
 that he might be Lord both of the dead and 
 living." Rom. xiv. 9. 
 
 Secondly. The Father hath left it with him 
 to quicken whom he will, to wit, with saving 
 grace, and to cast out whom he will, for their 
 rebellion against him. John v. 21. 
 
 Thirdly. The Father hath made him judge 
 of quick and dead, and hath committed all judg- 
 ment unto the Son, and appointed that all should 
 honor the Son, even as they honor the Father. 
 John V. 23. 
 
 Fourthly. God will judge the world by this 
 man ; the day is appointed for judgment, and 
 he is appointed for judge. " He hath appointed 
 a day in the which he will judge the world in 
 righteousness, by that man whom he hath or- 
 dained." Acts xvii. 31. 
 
 Therefore we must all appear before the 
 judgment seat of Christ, that every one may re- 
 ceive for the things done in the body, according 
 to what they have done. If they have received 
 Christ, heaven and salvation : if not, hell and 
 damnation. 
 
 And for these reasons he must be judge : 
 
 First. Because of his humiliation ; because 
 of his Father's word he " humbled himself, and 
 became obedient unto death, even the death of the 
 cross. Wherefore God hath highly exalted him, 
 
 t 
 
TO JESUS CHRIST. 119 
 
 and given him n name which is above every 
 name : that at the name of Jesus every knee 
 should bow; of things in licavcn, and things in 
 earth, and tilings inulor the rartli ; and that every 
 tonjrue should confess that Jesus Christ is Lord, 
 to the irh)ry of (Jod the Father." 
 
 This has respect to his being judge, and his 
 sitting in judgment upon angels and men. Pliil. 
 ii. 7-11. 
 
 Secondly. That all men might honor the Son, 
 even as they honor the Father : " For tlie Father 
 judgeth no man, but liath committed all judg- 
 ment to the Son ; that all men should honor the 
 Son, even as they honor the Father." John v. 
 
 Thirdly. Because of his righteous judgment, 
 tliis work is tU for no creature ; it is only fit for 
 tlie Son of Ciod. For he will reward " every man 
 according as his work shall be." Rev. xxii. 12. 
 
 Fourthly. Because he is the Son of man. He 
 " halli given him authority to execute judgment 
 also, because he is the Son of man." John v. 27. 
 
 Thus have I briefly passed througli tljis text, 
 by way of explicati(^ : my next work is to 
 speak of it by way of observation. But I shall 
 be also as brief in that as the nature of the thing 
 will admit. 
 
 " All that the Father givetli me, shall come 
 to me ; and him that cometh to me, I will in 
 nowise cast out." John vi. 37. 
 
 And I now come to some observations, and 
 tl)en conclude the whole. 
 
 The words thus explained, suggest many 
 thoughts ; some of which are these : — 
 
120 COME AND WELCOME 
 
 First. That God the Father, and Christ his 
 Son, are two distinct persons in the Godhead. 
 
 Secondly. That by them (not excluding the 
 Holy Ghost) is contrived and determined the sal- 
 vation of fallen mankind. 
 
 Thirdly. That this contrivance resolved 
 itself into a covenant between these three per- 
 sons in the Godhead, which consists of giving on 
 the Father's part, and receiving on the Son's : 
 " All that the Father giveth me," &c. 
 
 Fourthly. That every one that the Father 
 hath given to Christ (according to the mind of 
 God in the text) shall certainly come to him. 
 
 Fifthly. That coming to Jesus Christ is 
 therefore not by the will, wisdom, or power of 
 man ; but by the gift, promise, and drawing of 
 the Father : " All that the Father giveth to me, 
 shall come." 
 
 Sixthly. That Jesus Christ will be careful to 
 receive, and will not in anywise reject those that 
 come, or are coming to him : " And him that 
 cometh to me, I will in nowise cast out." 
 
 There are, besides these, some other truths 
 implied in the words : as-*- 
 
 Seventhly. They that are coming to Jesus 
 Christ, are often really afraid that he will not re- 
 ceive them. 
 
 Eighthly. Jesus Christ would not have them, 
 that in truth are coming to him, once think that 
 he will cast them out. 
 
 These observations lie all of them in the 
 words, and are abundantly confirmed by the 
 Scriptures of truth ; but I shall not at this time 
 speak of them all, but shall pass by the first, 
 
TO JEsrs c'linisr. 121 
 
 second, third, fonrlli, and sixlli, partly because I 
 dcsijrnrd brevity, and partly because tbcy arc 
 touched uj)on in the exjdiratory j)artof the text, 
 I shall therefore bei,nn with tlie_/i/fA obscrratimir 
 and 90 make that the first in order, in the fol- 
 lowinc: discourse. 
 
 First, then, coming to Christ is not by the 
 will, wisdom, or power of man, but by the gift, 
 promise, and drawing of thr Father. This ob- 
 servatron embraces two parts : 
 
 First. That coming to Christ is not by the 
 will, wisdom, or power of man. 
 
 Scamdiy. But by the gift, promise, and 
 drawing of the Father. 
 
 That the text earrieth this truth in its bosom, 
 you will lind, if you look into the explicatioik 
 of the first part thereof before. I shall therefore 
 here follow the method ])ropourided, viz. show — 
 
 Fir at. Thai coming to Christ is not by the 
 will, wisdom, or power of rnan. This is true, 
 because the word doth positively say, it is not. 
 
 First. It ilenielh it to be by the will of man : 
 *' Not of blood, nor of the will of the flesh, nor 
 of the will of man." And again, "It is not of 
 him that willeth, nor of him that runneth.'* 
 John i. 13 ; Rom. ix. 10. 
 
 Secondly. It denieth it to be by the wisdom 
 of man, as is manifest from these considerations : 
 
 First. In the wisdom of God it pleased him, 
 that the world by wisdom should not know him. 
 Now, if by their wisdom they cannot know 
 him, it follows, by that wisdom they cannot come 
 unto him ; for coming to him, is not before, but 
 
 n 
 
ISS COME AND WELCOME 
 
 after some knowledge of him. 1. Cor. 1. 21 ; 
 Acts xii. 11 ; Ps. ix. 10. 
 
 Secondly. The wisdom of man, in God's ac- 
 count, as to the knowledge of Christ, is reck- 
 oned foolishness. Hath not God made foolish 
 the wisdom of this world ? And aaain, the wisdom 
 of this world is foolishness with God. 
 
 If God hath made foolish the wisdom of this 
 world ; and again, if the wisdom of this world is 
 foolishness with him ; then, verily, it is not 
 likely that by that wisdom a sinner should be- 
 come so prudent, as to come to Jesus Christ ; 
 especially if you consider — 
 
 Thirdly. That the doctrine of a crucified 
 Christ, and so of salvation by him, is the very 
 thing that is counted foolishness by the wisdom 
 oi the world. Now, if the very doctrine of a 
 crucified Christ be counted foolishness by the 
 wisdom of this world, it cannot be, that by that 
 wisdom a man should be drawn out, in his soul, 
 to come to him. 1 Cor. i. 20 ; ii. 14 ; iii. 19; i. 
 18, 23. 
 
 Fourthly, God eounteth the wisdom of this 
 world one of his greatest enemies : therefore by 
 that wisdom no man can come to Jesus Christ. 
 For it is not likely that one of God's greatest 
 enemies should draw a man to that which best 
 of all pleases God, as coming to Christ does. 
 Now, that God eounteth the wisdom of this 
 world one of his greatest enemies, is evident — 
 
 First. Because it casts the greatest contempt 
 upon his Son's undertaking, as is proved, in that 
 it counts his crucifixion foolishness : though that 
 
TO JESrS CHRIST. 1^ 
 
 is one of the highest demonstrations of Divine 
 wisdom. Eph. i. 7, 8. 
 
 Secondly. Becanse God hath threatened to 
 destroy it, and brinj: it to nought, and cause it 
 to perish ; which surely he would not do, were 
 it not an enemy, and if it would direct men to, 
 and cause them to close with Jesus Christ. See 
 Isa. xxix. 14; 1 Cor. i. 19. 
 
 Thirdly. He hath rejected it from helping 
 in the ministry of his word, as a fruitless busi- 
 ness, and a thing that comes to nought. 1 Cor. 
 ii. 4, 0, 12, 13. 
 
 Fourthly. Because it causeth to perish those 
 that feel it, and pursue it. 1 Cor. i. 18, 10. 
 
 Fifthly. And God has proclaimed, that if 
 any man will be wise in this world, he must be 
 a fool in the wisdom of this world, and that is 
 the way to be wise in the wisdom of (rod. " If 
 any man seemeth to be wise in this world, let 
 him become a fool, that he may be wise. For 
 the wisdom of this world is foolishness with 
 God." 2 Cor. ii. 18, 19. 
 
 Coming to Christ is not by the power of man. 
 This is evident, partly — 
 
 First. From what has already been stated ; 
 for man's power in the puttinjr forth of it in this 
 matter, is cither stirred up by love, or sense of 
 necessity ; but the wisdom of this world neither 
 gives man lore to Jesus Christ, nor a sense of 
 the need of him : therefore his power lieth still, 
 as from that. 
 
 Secondly. What power has he that is dead, 
 (as every natural man is,) even spiritually dead 
 in trespasses and sins ; dead, even as dead to 
 
124 COME AND WELCOME 
 
 God*s New Testament things, as he that is in his 
 grave, is dead to the things of this world ? What 
 power has he then,, whereby to come to Jesus 
 Christ ? John v. 25 ; Eph. i'i. 1-5. 
 
 Thirdly. God forbids the mighty man to 
 glory in his strength, and says positively, *' by 
 strength shall no man prevail ;" and again, " not 
 by might, nor by power, but by my Spirit, saith 
 the Lord." Jer. ix, 23 ; 1 Sam. ii. 9 -, Zech. 
 iV. 6. 
 
 Fourthly. Paul acknowledges that man, nay, 
 •converted man, of himself, has not a sufficiency 
 of power in himself to think a good thought. 
 If, then, he is not able to do that which is 
 least, (for to think is less than to come,) then no 
 man by his own power can come to Jesus Christ. 
 2 Cor. iii. 5. 
 
 Fifthly. Hence we are said to be made will- 
 ing to come, by the power of God ; to be raised 
 from a state of sin, to a state of grace, by the 
 power of God ; and to believe, that is, to come, 
 through the exceeding working of his mighty 
 power- Ps. ex. 3 ; Col. ii. 12 ; Eph. i. 18-20. 
 But this would not be the ease, if men had 
 cither the power or the will to come ; or so much 
 as graciously to think of being willing to come 
 of themselves to Jesus Christ. 
 
 I should now come to the proofs of the se- 
 •<;ond part of the observation, but that is occasion- 
 ally done already, in the explicatory part of the 
 text; to which I refer the readers for I shall 
 liere only give a text or two more to the same 
 purpose, and so come to the use and application. 
 First, tt is expressly said, "No man shall 
 
TO JESUS CHRIST. 125 
 
 come to me, except the FaUicr whicli hath sent 
 mo, draw hini." Hy tliis text, it is not only inti- 
 11 itrd, that in man tlierc is want of power, hnt 
 al;>j of \\ ill, to come to Jesus Christ: he must 
 bo drawn : he conies not if hebo not drawn : and 
 o!>.-crvc, it is not man, no, nor all liie angels in 
 heaven, timt can draw one sinner to Jesus Christ. 
 *' \o man can come to me, except the Father 
 which hath sent me, draw him." Jolin vi. 44. 
 
 Secondly. Again, *' No man can come unto 
 me, except it were given unto him of mv Father.'* 
 John vi. 05. It is a heavenly gift that indnccs 
 man to come to Jesus Christ. 
 
 Thirdly. Again, "It is written in the pro- 
 phets. They shall be all taught of God. Every 
 man therefore that hath heard, and hath learned 
 of the Father, cometh unto me." John vi. 45. 
 
 I shall not enlarge, but shall make some use 
 and application. 
 
 First. Is it so ? Is coming to Jesus Christ, 
 not by the will, wisdom, or power of man, but by 
 the L^ft, promise, and drawing of the Father? 
 Then they arc to blame that cry up the will, wis- 
 dom, and power of man, as things suOicient to 
 bring men to Christ. 
 
 There are some men who think they may not 
 be contradicted, when they plead for the will, 
 wisdom, and i)ower of man, in reference to the 
 things that are of the kingdom of Christ. But I 
 will say to such a man, he has never yet under- 
 stood his own character, and what the Scripture 
 teaches concerning him : neither did he ever 
 know what coming to Christ is, by the teaching, 
 gift, and drawing of the Father. He is one that 
 
 !!• 
 
136 COME AND WELCOME 
 
 hath set up God's enemy in opposition to him, 
 and that continues in such acts of defiance : and 
 what his end, without a new birth, will be, the 
 Scripture teaches also. But we will pass this. 
 
 Secondly. Is it so 1 Is coming to Jesus 
 Christ, by the gift, promise, and drawing of the 
 Father ? Then let saints here learn to ascribe 
 their coming to Christ, to the gift, promise, and 
 drawing of the Father. Christian man, bless 
 God, who hath given thee to Jesus Christ, by 
 promise ; and again, bless God, that he has 
 drawn thee to him. And why is it thee ? Why 
 not another ? Oh ! that the glory of electing love 
 should rest upon thy head, and that the glory 
 of the exceeding grace of God should take hold 
 of thy heart and bring thee to Jesus Christ ! 
 
 Thirdly. Is it so, that coming to Christ is by 
 the Father, as aforesaid ? Then this should 
 teach us to set a high esteem upon them that are 
 indeed coming to Jesus Christ ; I say, a high 
 esteem on them, for the sake of him, by virtue of 
 whose grace they are made *to come to Jesus 
 Christ. 
 
 We see, that when men, by the help of hu- 
 man abilities, do arrive at the knowledge of, and 
 bring to pass that which, when clone, is a won- 
 der to the world, how he that did it is esteemed 
 and commended. Yea,* how his parts, industry, 
 and unweariedness are admired ; and yet the 
 man, as to this, is but of the world, and his work 
 the effect of natural ability. The things also at- 
 tained by him, end in vanity and vexation of 
 spirit. Further: perhaps in the pursuit of these 
 his achievements, he sins against God, wastes 
 
TO JESUS CHRIST. 127 
 
 his time vainly, and, nt last, loses hig soul by 
 ncfflortinfT it, Yot he is adinirrd ! Rut I say, iftliis 
 r^'in's parts, labor, diligtMicc, and the like, ^vill 
 biin^ him to such applause and esteem in the 
 world ; what esteem should we have of such a 
 one who is by llie pift, promise, and power of 
 God, comin«j to Jesus Christ? 
 
 First. This is a man with whom Clod is, in 
 whom (lod works, and walks ; a man who is led 
 by the mitrhty hand of God, and the eU'ectual 
 workiniT of his power. Here is a man ! 
 
 Secondly. This man, by the power of God's 
 might, which works in him, is able to cast a 
 whole world behind him, willi all the lusts and 
 pleasures of it : and to press through all the dif- 
 ficulties that men and devils can set against him. 
 Here is a man ! 
 
 Thirdly. This man is travelling to mount 
 Zion, the heavenly Jerusalem, the city of the 
 livinij God, and to an innumerable company of 
 angels, and the spirits of just men made perfect, 
 to (lod the jud<Tc of all, and to Jesus. 
 
 Fourthly. This man can look upon death 
 with comfort ; can laugh at destruction when it 
 Cometh ; and louff to licar the sound of the last 
 trump, and to see the Judge coming in the clouds 
 of heaven. Here is a man indeed t 
 
 Let Christians then esteem each other : I 
 know you do this ; but do it more. And 
 that you may, consider these two or three 
 thincrs. 
 
 First. Christians are the objects of Christ's 
 esteem. Matt. xii. 49 ; xv. 22-28 : Luke vii. 9. 
 
128 COME AND WELCOME 
 
 Secondly, These are the objects of the esteem 
 of angels. Dan. x. 11 ; Heb. i. 14. 
 
 Thirdly, These have been the objects of the 
 esteem of heathens, when but convinced about 
 them. Dan. v. 11; Acts v. 15; 1 Cor. xiv. 
 24, 25. 
 
 Let each of you then esteem each other bet- 
 ter than themselves. Phil. ii. 3. 
 
 Fourthly. Again, is it so, that no man comeg 
 to Jesus Christ by the will, wisdom, and power 
 of man ; but by the gift, power, and drawing of 
 the Father ? Then this shows us how horribly 
 ignorant of this such are, who make the man that 
 is coming to Christ the object of their contempt 
 and raore. These are also unreasonable and 
 wicked men, men in whom is no faith. 
 
 But, faithless sinner, let us expostulate a 
 little with you in this matter. What hath this 
 man done against thee, who is coming to Jesus 
 Christ ? Why dost thou make him the object of 
 thy scorn ? Doth his coming to Jesus Christ of- 
 fend thee ? Doth his pursuing of his own salva- 
 tion offend thee ? Doth his forsaking of his sins 
 and pleasures offend thee ? 
 
 Poor coming man ! Thou sacrificest the 
 abominations of the Egyptians before their 
 eyes, and will they not stone thee 1 Exod. 
 viii. 26. 
 
 But I say, why offended at this ? Is he ever 
 the worse for coming to Jesus Christ, or for 
 his loving and serving of Jesus Christ ? or is he 
 ever the more a fool, for fiying from that which 
 will cause thee to perish for ever, and for seek- 
 
TO JESUS CHRIST. 129 
 
 ing eternal life? Besides, pray consider, this lie 
 does not of himself, but by the drawing of the 
 Father. Come, let me tell tlu-e in thine ear, 
 thou that wilt not come to him thyself, and him 
 that would, tiiou hindercst : 
 
 First. 'J'hou shah be judged for one that 
 hath hated, maligned, and reproached Jesus 
 Christ, to whom this poor sinner was coming. 
 
 Secondly. Thou shalt be judged too, for one 
 that hath hated the Father, by whose powerful 
 drawing the sinner doth come. 
 
 Fourthly. Thou shalt be taken, and judged 
 for one that has done despite to the Spirit of 
 grace in him ; for by his help, he was coming to 
 Jesus Christ. What sayest thou now ? Wilt 
 thou stand by thy doings ? Wilt thou continue to 
 contemn and reproach the living God ? Think- 
 est thou that thou shalt stand in the day of judg- 
 ment ? *' Can thy heart endure, or can thy hands 
 be strong, in the days that I shall deal with thee, 
 saith the Lord ? ♦' John xv. 18-26 ; Jude 14, 15 ; 
 IThes. iv. 8; Ezek. xxii. 14 
 
 Fifthly. Is it so, that no man comes to Jesus 
 Christ by the will, wisdom, and power of man, 
 but by the gift, promise, and drawing of the Fa- 
 tl.tr? Then this shows us, how it comes to pass, 
 that weak means are so powerful as to bring men 
 from their sins, to a hearty })ursuit after Jesus 
 Christ. When God bade IMoscs speak to the 
 people, he said, I will speak with thee. Exod. 
 xix. 9. When God speaks, when God works, 
 who can let it ? None, none. Then the work 
 goes on. Elias threw his mantle upon the shoul- 
 ders of Elisha ; and what a wonderful work then 
 
1^ COME AND WELCOME 
 
 foliowed ! When Jesus spake at the crowing of 
 a cock, what work was there ! O when God is 
 in the means, (be it ever so weak and contempt- 
 ible in itself,) he works wonders. 1 Kings xix. 
 19; Matt. xxvi. 74, 75^ Mark xiv. 71, 73; 
 Luke xxii. 60-62. 
 
 The world understand not, nor believe that 
 the walls of Jericho shall fall at the sound of 
 rams' horns ; but when God will work, the 
 aneans must be effectual. A word weakly spoken, 
 spoken with difficulty, in temptation, and in 
 the midst of great contempt and scorn, works 
 wonders, if the Lord thy God accompanies it 
 with his Spirit. 
 
 Sixthly. Is it so? Doth no man come to 
 Jesus Christ by the will, wisdom, and power of 
 man, but by the gift, promise, and drawing of 
 the Father ? Then here is room for Christians 
 to wonder at the effectual workings of God's pro- 
 vidences, that he makes use of as ra^ans to bring 
 them to Jesus Christ. 
 
 For although men are drawn to Christ by 
 the power of the Father ; yet that power puts 
 forth itself in the use of means ; and those means 
 are diverse ; sometimes this, sometimes that ; 
 for God is at liberty to work by which, and 
 when, and how hewill ; and as contemptible as 
 they may be, yet God that commanded the light 
 to shine out of darkness, and that out of weak- 
 ness can make strong, can, nay, doth oftentimes 
 make use of very unlikely means to bring about 
 the conversion and salvation of his people. There- 
 fore, you that are come to Christ, (and that by 
 HDJikcJy means,) stay yourselves and wonder ; 
 
TO JESTTS CnRlST. 131 
 
 and, wondorino;, magnify Aliniffhly powor, in 
 niakin<r the means eflcctual that brought you to 
 Jesus Christ. 
 
 AVhat was the providence that God made use 
 of as a means, either more remote, or more near^ 
 to hrin<r thee to Jesuj* Christ ? A^'as it the re- 
 inovinir of thy habitation, ihc change of thv con- 
 dition, the loss of relations, estate, or the like? 
 Was it the casting of thine eye npon some good 
 book, hearing thy neighbors talk of heavenly 
 thinjis, the l)('hol(liii(r of (iod's judgments as ex- 
 ecuted upon others, or thine own deliverance 
 fiom them ; or thy being strangely cast under 
 tlie ministry of some godly man ? Oh^ take 
 notice of such providence or providences ! They 
 were sent and managed by mighty power to do 
 thee good. God himself, I say, hath joined 
 himself to this chariot ; yea, and so blessed it, 
 that it failed not to accomplish the things for 
 \\ liic'lj he sent it. 
 
 (I'od blesses not to every one his providences 
 in this manner. How many thousands are there 
 in this worhl, that pass every day under the same 
 j)rovidences ? But God rs not in them, to do that 
 work by them, as he has done for thy poor soul, 
 by his effectual working with ihem. O ! that 
 Jesus ('hrist should meet thee in tliis providence, 
 that dispensation, or the other ordinances ! This 
 is ifrarc indeed f At this, therefore, it will be 
 thy wisdom to admire, and for this to bless God. 
 
 Give me leave to give you a taste of some 
 of those providences that hare been eflectua}, 
 through the management of God, to bring salva- 
 tion to the souls of his people. 
 
133 COME AND WELCOME 
 
 First. The first shall be that of the woman 
 of Samaria, It must happen, that she must 
 needs go out of the city to draw water, not before 
 or after, but just when Jesus Christ her Saviour 
 was come from far, and set to rest him, being 
 weary, upon the well. What a blessed provi- 
 dence was this ! even a providence managed by 
 Almighty wisdom, and Almighty power, to the 
 conversion and salvation of this poor creature ; 
 for by this providence was this poor creature 
 and her Saviour brought together ; that that 
 blessed work might be fulfilled upon the woman, 
 according to the purpose before determined by 
 the Father. John iv. 6-29. 
 
 Secondly. What a providence was it, that 
 there should be a tree in the way for Zac- 
 cheus to climb, thereby to give Jesus opportu- 
 nity to call that chief of the publicans home to 
 himself, even before he came down therefrom ! 
 Luke xix. 2-10. 
 
 Thirdly. Was it not also wonderful, that 
 the tiiief, whom you read of in the gospel, should, 
 by the providence of God, be cast into prison, to 
 be condemned, even at that sessions that Christ 
 himself was to die ; nay, and that it should 
 happen too, that they must be hanged together, 
 that the thief might be in hearing and observing 
 of Jesus in his last words, that he might be con- 
 verted by him before his death ? Luke xxiii. 
 39-43. 
 
 Fourthly. What a strange providence it was, 
 and as strangely managed by God, that Onesi- 
 mus, when he was run away from his master, 
 should be taken, and, as I think, cast into that 
 
TO JESUS CHRIST. 133 
 
 very prison, wlicre Paul lay bound for the word 
 of the fTospt'l, that lie niiiiht tlicrr 1)C by him ron- 
 vcrtrd, and sent homo a<:aiii to his master Phil- 
 emon ! Behold, all things work together for good 
 to them tliat love (iod ; to tliem who arc the 
 called accordinjj to his purpose. Rom. viii. 28. 
 
 Nay, I myself hare known some that have 
 been made to co to hear the word preached 
 ajrainst tlieir wills ; others have gone, not to hear, 
 but to see and to be seen ; nay, and to jeer and 
 ridicule others ; as also to cavil at thingrs. Some 
 also to feed their adulterous eyes with the sight 
 of beautiful objects; and yet God hath made use 
 of even these things, and even of the wicked 
 and sinful proposals of sinners, to bring them 
 under the grace that might save their souls. 
 
 Seventhly. Doth no man come to Jesus 
 Christ, but by the drawing of the Father? Then 
 let me here caution those poor sinners, that are 
 spectators of the change that God hath wrought 
 upon them that are coming to Jesus Christ, not 
 to attribute this work and change to other things 
 and causes. 
 
 There are some poor sinners in the world 
 that plainly see a change, a mighty change in 
 their neighbors and relations that are cominjr to 
 Jesus Christ ; but, as I said, they being ignorant, 
 and not knowingr whence it comes, and whither 
 it goes, (for so is every one that is born of the 
 Spirit, John iii. 8,) therefore they attribute this 
 change to other causes : as, 
 
 1. To melancholy. 
 
 2. To sitting alone. 
 
 3. To over-much reading. 
 
 12 
 
134 COME AND WELCOME 
 
 4. To their hearing too many sermons. 
 
 5. To too much studying and musing on 
 what they hear. 
 
 And they conchide on the other side, 
 
 First. That it is for want of merry company. 
 
 Secondly. For want of medicine, and there- 
 fore they advise them to leave offreaoding, going 
 to hear sermons, the company of sober people, 
 and to be merry, to gossip, to busy themselves 
 in the things of this world, and not to sit musing 
 alone. 
 
 But come, poor ignorant sinner, let me deal 
 with thee : — it seems thou art turned counsellor 
 for Satan. I tell thee, thou knowest not what 
 thou doest. Take heed of spending thy judg- 
 ment after this manner : thou judgest foolishly, 
 and sayest, in this, to every one that passeth by, 
 thou art a fool. 
 
 What ! count convictions for sin, mourning 
 for sin, and repentance for sin, melancholy ! 
 This is like those, that on the other side said. 
 These men are drunk with new wine, &.c. Or 
 as he that said Paul was mad. Acts ii. 13 ; 
 xxvi. 24. 
 
 Poor ignorant sinner, canst thou judge no 
 better? What! Is sitting alone, pensive under 
 God's hand, reading the Scriptures, and hearing 
 of sermons, &c, the way to be undone ? The 
 Lord open thine eyes, and make thee to see thine 
 error. Thou hast set thyself against God ; thou 
 hast despised the operations of his hand ; thou 
 hast attempted to murder souls. What ! Canst 
 thou give no better counsel, touching those whom 
 God hath wounded, than to send them to the or- 
 
TO JESl'S CHRIST. 136 
 
 dinaiirrs of hell for help ? Thow hiddrst llicrn 
 be merry ; but dost thou not know that the heart 
 of fools is in the liousc of laughter ? Ecclea. 
 vii. 4. 
 
 4. Thou biddest them shun the hearing of 
 awakeninjj preachers ; but is it not better to 
 hear the rebuke of the wise, than for a man to 
 hear the song of fools ? Ecclcs. vii. 5. Thou 
 l)i(]dest tliem busy themselves in the thinp^s of 
 this world ; but dost thou not know that the 
 Lord bids, first seek the kingdom of God and 
 the righteousness thereof? Matt. vi. 33. 
 
 Poor ignorant sinner, hear the counsel of 
 (iod to such, and learn, thyself, to be wiser. 
 Is any alllicted ? Let him pray. Is any merry ? 
 Let him sing psalms. Blessed is he that hearelh 
 me; and hear for time to come. Save yourselves 
 from this untoward generation. Search the 
 Scriptures, give attendance to reading. It is 
 better to go to the house of mourning. James 
 V. 13 ; Prov. viii. 34 ; Acts ii. 40 ; John v. 39 ; 
 1 Tim. iv. 13 ; Keel. vii. 2. 
 
 And wilt tliou judge him that doth thus ? Art 
 thou almost like Elymas the sorcerer, that sought 
 to turn the deputy from the failii ? Thou seek- 
 esl to pervert the right ways of the Lord ; take 
 heed, lest some heavy judgment overtake thee. 
 Acts xiii. 8-11. 
 
 What! Teach men to quench convictions ; 
 take men off from a serious consideration of the 
 evil of sin, of the terrors of the world to come, 
 and how they shall escape the same ! What ! 
 Teach men to put God and his word out of iheir 
 minds, by running to merry company, by run- 
 
136 COME AND WELCOME 
 
 ning to the world, by gossiping, &.c. This is 
 as much as to bid them say to God, Depart from 
 us, for we desire not the knowledge of thy ways ; 
 or. What is the Almighty that we should serve 
 him ? or. What profit have we, if we should keep 
 his ways ? What ! Bid men walk according to the 
 course of this world, according to the prince of 
 the power of the air, the spirit that now worketh 
 in the children of disobedience ! Eph. ii. 2. 
 
 Object. But we do not know that such are 
 coming to Jesus Christ ; truly we wonder at them, 
 and think they are fools. 
 
 Answer. First. Do you not know that they 
 are coming to Jesus Christ ? Then they may be 
 coming to him, for aught you know ; and why 
 will you be worse than the brute, to speak evil 
 of the things you know not? What! Are ye 
 made to be taken and destroyed ? Must ye ut- 
 terly perish in your own corruptions? 2 Pet. 
 ii. 12. 
 
 Secondly. Do you not know them ? Let them 
 alone then. If you cannot speak good of them, 
 speak not bad. " Refrain from these men, and 
 let them alone : for if this counsel or this work 
 be of men, it will come to nought : but if it be of 
 God, ye cannot overthrow it, lest haply ye be 
 found even to fight against God." Acts v. 
 38, 39. 
 
 Thirdly. But why do you wonder at a work 
 of conviction and conversion ? Know you not 
 that this is the judgment of God upon you, ye 
 despisers, to behold, and wonder, and perish ? 
 Acts iii. 41. 
 
 Fourthly. But why wonder and think ye are 
 
TO JESUS CHRIST. 137 
 
 fools ? Is the way of tlio just ;in ahouiinalion to 
 you ? Sec that passaj^o and be ashamed : ♦* lie 
 that is uprii^ht in the way, is an abomination to 
 t)ie wicked." Prov, xxix. 27. 
 
 Fifthly. Your wondering at them, arpues 
 that you are stran<iers to yourselves, to convic- 
 tion for sin, and to hearty desires to be saved ; 
 as also to coming to Jesus Christ. 
 
 Object. But liow shall we know that such 
 men are comirit; to Jesus Christ ? 
 
 Answer. Who can make them see, tlint 
 Christ has made blind ? John ix. 2, 3. Never- 
 theless, because I endeavored by conviction, con- 
 version, and salvation, consider, 
 
 1. Do they cry out of sin, being burdened 
 with it, as an exceeding bitter thing? 
 
 2. Do they fly from it, as from the face of a 
 deadly serpent ? 
 
 3. Do they cry out of the insufllciency of 
 their own righteousness, as to justification in the 
 sight of God ? 
 
 4. Do they cry out after tlie Lord Jesus to 
 save them ? 
 
 5. Do they see more worth and merit in 
 Christ's blood to save them, than in all the sins 
 of the world to condemn them ? 
 
 0. Are they tender of sinning against Jesus 
 Christ ? 
 
 7. Are the name, person, and undertakings 
 of Christ, niore precious to them, than tlie glory 
 of the world ? 
 
 8. Is the worlrl not dear unto them? 
 
 9. Is faith in Christ (which they are con- 
 vinced by God's Spirit of the want of, and that 
 
 12* 
 
138 COME AND WELCOME 
 
 without it they can never close with Christ) pre- 
 cious to them ? 
 
 10. Do they favor Christ in his word, and 
 do they leave all the world for his sake ? And 
 are they willing (God helping them) to run 
 hazards for his name, for the love they bear to 
 him ? 
 
 11. Are his saints precious to them ? 
 
 If these things be so, whether thou seest them 
 or not, these men are coming to Jesus Christ. 
 Rom. vii. 9-14 ; Ps. xxxviii. 3-8 ; Heb. vi. 18- 
 20 ; Isa. Ixiv. 6 ; Phil. iii. 7, 8 ; Ps. liv. 1 ; cix. 
 26 ; Acts xvi. 30 ; Ps. li. 7, 8 ; 1 Pet. i. 18, 19 ; 
 Rom. vii. 24 ; 2 Cor. v. 2 ; Acts v. 41 ; James 
 ii. 7 ; Phil. iii. 7, 8 ; Ps. cxix ; John xiii. 35 ; 
 1 John iv. 7; iii. 14; John xvi. 9; Rom. xiv. 
 23 ; Heb. xi. 6 ; Ps. xix. 10, 11 ; Jer. xv. 16 ; 
 Heb. xi. 24-27 ; Acts xx. 22-24 ; xxi. 13. Tit. 
 iii. 15 ; 2 John i ; Ephes. iv. 16. 
 
 The Second Observation. 
 
 I come now to the second observation pro- 
 pounded to be spoken of; namely, 
 
 That they that are coming to Jesus Christ, 
 are often heartily afraid that Jesus Christ will 
 not receive them. 
 
 I told you, that this observation is implied in 
 the text, and I gather it from the largeness and 
 openness of the promise, I will in nowise cast 
 out. For had there not been a proneness in us, 
 to fear casting out, Christ needed not to have, as it 
 were, provided against our fear, as he doth by this 
 remarkable expression, in nowise. 
 
 *' And him that cometh unto me, I will ip 
 
TO JESUS CHRIST. 139 
 
 nowise cast out." This promise invented by 
 the wisdom of Heaven, and worded in a way to 
 daeli in pieces, at one blow, all the objections of 
 coming sinners, need not have been ^iven, I 
 may say, if they were not prone to admit of sucli 
 objections, to the discouraginjr of their own 
 souls; for the words, in noicisc, were dropped 
 by the Lord Jesus to help the faith that is mixed 
 witli unbelief. 
 
 And it is, as it were, the sum of all promises ; 
 neither can any objection be made upon the un- 
 worthiness that thou findest in thee, that this pro- 
 mise will not meet. 
 
 But I am a sinner, sayest thou. 
 
 / will in nowise cast out, says Christ. 
 
 But I am an old sinner, sayest thou. 
 
 / will in nowise cast out, says Christ. 
 
 But I am a hard-hearted sinner, sayest thou. 
 
 / will in nowise cast out, says Christ. 
 
 But I am a backsliding sinner, sayest thou. 
 
 / will in noicise cast out, says Christ. 
 
 But I liave served Satan all my days, sayest 
 thou. 
 
 I will in nowise cast out, says Christ. 
 
 But 1 have sinned against light, sayest thou. 
 
 7 will in nowise cast out, says Christ. 
 
 But I have sinned against mercy, sayest thou. 
 
 / will in nowise cast out, says Christ. 
 
 But I have done no good thing to bring with 
 me, sayest thou. 
 
 / will in nowise cast out, says Christ. 
 
 Thus 1 might go on to show you, that this 
 promise was provided to answer all objections, 
 and does answer them. But I say, this promise 
 
140 COME AND WELCOME 
 
 was not needed, if they that are coming to Jesus 
 Christ, are not sometimes, yea, often, heartily 
 afraid, that Jesus Christ will cast them out. 
 
 I will give you now two instances, that seem 
 to support the truth of this observation. 
 
 In the ninth of Matthew, at the second verse, 
 you read of a man that was sick of the palsy ; 
 and he was coming to Jesus Christ, being borne 
 upon a bed by his friends. He also was coming 
 himself, and that upon another account than 
 any of which his friends were aware ; even for 
 the pardon of his sins, and the salvation of his 
 soul. Now, so soon as he was come into the 
 presence of Christ, Christ bids him be of good 
 cheer. It seems then, his heart was fainting : 
 but what was the cause of his fainting? Not 
 his bodily infirmity, for the cure of which his 
 friends brought him to Christ ; but the guilt and 
 burden of his sins ; for the pardon of which he 
 himself came to him : therefore Christ says, Be 
 of good cheer, thy sins be forgiven thee. 
 
 Christ saw him sinking in his mind, about 
 how it would go with liis soul ; and therefore, 
 first, he applies himself to him upon that account. 
 For though his friends had faith enough, as to 
 the cure of the body, yet he himself had little 
 enough as to the cure of his soul. Therefore 
 Christ takes him up, as a man falling, saying, 
 " Son, be of good cheer ; thv sins be forgiven 
 thee." 
 
 A part of the story of the Prodigal seems 
 pertinent also to this matter. When he came to 
 himself, he said, " How many hired servants of 
 my father have bread enough and to spare, and 
 
TO JESUS CHRIST. 141 
 
 I perish for hiingrr! 1 will arise now and ^^o to 
 my fiither." Heartily spoken. Hut how did he 
 perrorin his j)romiscs ? I think, not so well as he 
 promised to do : and my ground for this opinion 
 is, that his father, so soon as he was come to him, 
 fell upon his neck and kissed liiin ; implying, I 
 think, that the prodigal, by this lime, was de- 
 jected in his mind ; and therefore his father 
 gives l»irn sudden and most familiar tokens of 
 reconciliation. 
 
 And kisses were in old times often used to 
 remove doubts and fears. Thus Laban and 
 Esau kissed Jacob ; thus Joseph kissed his 
 brethren ; and thus also David kissed Absalom. 
 Gen. xxxi. 55; xxxiii. 4; xlviii. 9, 10; 2 Sam. 
 xiv. 33 
 
 It is true, as I said, at first setting out he 
 spake heartily, as sometimes sinners also do in 
 their beginning to come to Jesus Christ. But 
 might not he have, yea, in all probability he liad, 
 while performing his homeward journey, many 
 a thought, both this way and that, as to whether 
 his fatlier would receive him or not? Perhaps 
 he thought thus : I said, I would go to my father ; 
 but how, if when I come to him, he should ask 
 me, where I have all this while been, what must 
 I say then ? Also, if he ask me, what is become of 
 the portion of goods that he gave me, what shall 
 I say then? If he ask who have been my com- 
 panions, what must I say then ? If he also should 
 ask me, what has been my employment all the time 
 of my absence from him, what shall I say then ? 
 Yea^ and if he ask me, why I came home no 
 sooner, what shall I say then ? Thus I say, might 
 
142 COME AND WELCOME 
 
 he reason with himself; and being conscious 
 that he could give but a bad answer to any 
 of these interrogatories, no marvel if he stood 
 in need, first of all, of a kiss from his father's 
 lips. 
 
 These things considered, and considering 
 again, how prone poor man is to give way, when 
 truly awakened, to despondings, and heart-mis- 
 givings, no marvel if he did sink in his mind, be- 
 tween the time of his first setting out, and that 
 of his coming to his father. 
 
 3. But, thirdly, I have, for the confirmation 
 of this truth, the consent of all the saints that 
 are under heaven, to wit, that they that are 
 coming to Jesus Christ, are often heartily afraid 
 that he will not receive them. 
 
 Quest. But what should be the reason ? 
 
 I will answer this question thus : 
 
 First. It is not because the revealed will of 
 God affords no ground for the contrary ; for of 
 that there is a sufficiency ; yea, the text itself 
 hath laid a sufficient foundation for encourage- 
 ment to them that are coming to Jesus Clirist. 
 " And him that cometh to me, I will in nowise 
 cast out." 
 
 Secondly. It is not for want of an invitation 
 to come, for that is full and plain : " Come unto 
 me, all ye that labor, and are heavy laden, and 
 I will give you rest." Matt. xi. 28. 
 
 Thirdly. Neither is it for want of manifesta- 
 tion of Christ's willingness to receive, as those 
 texts above named, with that which followeth, 
 declare : " If any man thirst, let him come unto 
 me, and drink." John vii. 37. 
 
TO JESUS CHRIST. 1 13 
 
 Fourthly. It is not for want of exceeding 
 great and precious promises to receive them that 
 come: "Come out from amon^^ tliem, and ho ye 
 separate, saith the Lord, and touch not tlic un- 
 clean thing; and I will receive you; and will 
 be a Fatlu'r inilo you, and ye sliall ho my sons 
 and daughters, saith the Lord Ahnighly." 2 
 Cor. vi. 17, 18. 
 
 Fifthly. It is not for want of solemn oath 
 and engagement to save thorn tliat come : " For 
 because he could swear by no greater, he sware 
 by himself — That by two immutable things, in 
 which it was impossible for God to lie, wc might 
 have strong consolation, who have fled for refuge 
 to lay hold upon the hope set before us." Heb. 
 vi. 13, 18. 
 
 Sixthly. Neither is it for want of great ex- 
 amples of God's mercy, that they have not come 
 to Jesus Christ, of which wc read most plenti- 
 fully in the word. 
 
 Therefore, it must be concluded, it is for 
 want of that which follows : r ■ 
 
 First. It is for want of the knowledge of 
 Christ. Thou knowest but little of the grace 
 and kindness that is in the heart of Christ ; thou 
 knowest but little of the virtue and merit of 
 his blood ; thou knowest but little of the willing- 
 ness that is in his heart to save thee. And this 
 is the reason of the fear that arises in thy heart, 
 and causes thee to doubt, that Christ uill not 
 receive thee. Unbelief is the daughter of igno- 
 rance. Therefore Christ saith, " O fools, and 
 slow of heart to believe." Luke xxiv. 25. 
 
 Slowness of heart to believe, flows from thy 
 
144 COME AND WELCOME 
 
 foolishness in the things of Christ. This is evi- 
 dent to all that are acquainted with themselves, 
 and are seeking after Jesus Christ. The more 
 ignorance, the more unbelief; the more know- 
 ledge of Christ, the more faith. They that know 
 thy name, will put their trust in thee. Ps. ix. 
 10. He therefore that began to come to Christ 
 but the other day, and hath yet but little know- 
 ledge of him, he it is that fears that Christ will 
 not receive him. But he that hath been longer 
 acquainted with him, he is strong, and hath over- 
 come the wicked one. 1 John ii. 13. 
 
 When Joseph's brethren came into Egypt 
 to buy corn, it is said Joseph knew his brethren, 
 but his brethren knew not him. What follows? 
 Why, great mistrust of heart about their speed- 
 ing well ; especially if Joseph did but answer them 
 roughly, calling them spies, and questioning 
 their truth, and the like. And observe, so long as 
 their ignorance about their brother remained 
 with them, whatsoever Joseph did, still they put 
 the worst construction upon it : for instance, 
 Joseph, upon a time, bids the steward of his house 
 bring them home to dine with him, to dine even 
 in Joseph's house ; and how is this received by 
 them? Why, they are afraid. "And the men 
 were afraid, because they were brought into 
 (their brother) Joseph's house. And they said, 
 He seeketh occasion against us, and will fall 
 upon us, and take us for bondmen, and our asses." 
 Gen. chap. xlii. xliii. What ! afraid to go to 
 Joseph's house ? He was their brother. He 
 intended to feast them ; to feast them, and to 
 feast with them. Ah ! but they were ignorant 
 
TO JESV8 CHRIST. 145 
 
 that lie was iheir brother ; and so lonp as their 
 ipnornnre lasted, so lonjj their fear terrified 
 them. Just thus it is with tlie sinner, that but 
 of late is coming to Jesus Christ. He is ignorant 
 of the love and pity that is in Christ to coming 
 sinners ; therefore he doubts, therefore he fears, 
 therefore his heart misgives him. 
 
 Coming sinner, Christ invites thee to dine 
 and sup with liirn. lie invites thee to a l)anquet 
 of wine ; and his banner over thee shall be 
 love. Cant. ii. 4. But I doubt it, says the sin- 
 ner: but it is answered, he that calls thee, in- 
 vites thee to his banquet : flaggons, apples, to 
 his wine, and to the juice of his pomegranate. 
 Oh, I fear, I doubt, I mistrust, I tremble in ex- 
 pectation of the contrary ! Be not afraid, sin- 
 ner, only believe that him that cometh to Christ, 
 he will in nowise cast out. 
 
 Let the coming sinner, therefore, seek after 
 more of the good knowledge of Jesus Christ. 
 Press after it, seek it as silver, and dig for it, as 
 for hidden treasure : this will embolden thee : 
 this will make thee wax stronger and stronger. 
 ** I know whom I have believed," I know him, 
 said Paul. And what follows? Why, " and I 
 am persuaded, that he is able to keep that which 
 I have committed to him against that day." 2 
 Tim. i. 12. 
 
 What had Paul committed to Jesus Christ ? 
 The answer is, he had committed to him his soul. 
 But why did he commit to him his soul ? Why, 
 because he knew him. He knew him to be 
 faithful, to be kind : he knew he would not fail 
 him, nor forsake him ; and therefore he laid his 
 
 13 
 
146 COME AND WELCOME 
 
 soul down at his feet, and committed it to him, 
 to keep against that day. But, 
 
 Secondly. Thy fears that Christ will not 
 receive thee, may be also a consequence of thy 
 earnest and strong desires after thy salvation by 
 him. For this I observe, that strong desires to 
 have, are attended with strong fears of missing. 
 What man most sets his heart upon, and what 
 his desires are most after, he often most fears he 
 shall not obtain. The ruler of the synagogue 
 had a great desire that his daughter should live ; 
 and that desire was attended with fear that she 
 should not : wherefore Christ saith unto him, Be 
 not afraid. Mark v. 36. 
 
 Now thou fearest the sins of thy youth, the 
 sins of thine old age, the sins of thy calling, the 
 sins of thy Christian duties ; the sins of thy heart, 
 or something ; thou thinkest something or other 
 will alienate the heart and affections of Jesus 
 Christ from thee ; thou thinkest he sees some- 
 thing in thee, for the sake of which he will refuse 
 thy soul. 
 
 But be content ; a little more knowledge ol 
 him will encourage thee ; thy earnest desires shall 
 not be attended with such burning fears ; thou 
 shalt hereafter say, This is my infirmity. Ps. 
 Ixxvii. 10. 
 
 Come sinner, how long is it since thou began 
 to fear, that Jesus Christ will not receive thee ? 
 Thy answer is, ever since I began to desire that 
 he would save my soul. I began to fear, when 
 I began to come. And the more my heart burns 
 in desires after him, the more I feel my heart 
 fear I shall not be saved by him. 
 
TO JE6US CHRIST. 14t 
 
 See now, aid I not tell thee, thai thy fearg 
 were but the consc(juenre of strong desires ? 
 Well, fear not, cominjj; sinner ; thousands of 
 coming souls arc in thy condition, and yet they 
 will <ret safe into Christ's bosom. Christ says 
 lo them that are of a fearful heart. Be strong, 
 fear not: your God will come and save you. Isa. 
 XXXV. I ; Ixiii. 1. 
 
 Thirdly. Thy fear that Christ will not re- 
 ceive thee, may arise from a sense of thine own 
 unworthiness. Thou seest what a poor, sorry, 
 wretched, worthless creature thou art. And 
 seeing this, thou fearest Christ will not receive 
 thee. Alas ! sayest thou, I am the vilest of all 
 men ! I am not only a sinner myself, but have 
 made others two-fold worse the children of hell 
 also ! Besides, now I am under some awaken- 
 ings and stirrings of mind after salvation, even 
 now I find my heart rebellious, carnal, hard, 
 treacherous, desperate, prone to unbelief, to 
 despair : it forgets the word, it wanders, it runs 
 to the ends of the earth. There is not, I am 
 persuaded, one in all the world that hath such a 
 desperately wicked heart as mine is ! My soul 
 is careless to do good, but none more earnest to 
 do that which is evil ! 
 
 Can such a man as I am live in glory? Can 
 a holy, a just, and a righteous God once think, 
 with honor to his name, of saving such a vile 
 creature as I am ? I fear it. Will he show won- 
 ders to such a dog as I am ? I doubt it. 
 
 I am cast out, to the lothing of my person ; 
 yea, I lothe myself. How can I then be accepted 
 bv a holv and sin-abhorrin? God ? Ps. xxxviii. 
 
148 COME AND WELCOME 
 
 5-7 ; Ezek. xx. 42-44. Saved I would be ; and 
 who is there that would not, were they in my 
 condition ? Indeed, I wonder at the madness and 
 folly of others, when I see them leap and skip 
 so carelessly about the mouth of hell ! Bold sin- 
 ner, darest thou tempt God, by laughing at the 
 breach of his holy law ? But, alas ! they are not 
 so bad one way, but I am worse another. I wish 
 myself were any body but myself; and yet here 
 again, I know not what to wish. When I see 
 such as I believe are coming to .Tesus Christ, 
 Oh, I bless them ! but am confounded in myself, 
 to see how unlike I am to a very good many in 
 the world : they can hear, read, pray, remem- 
 ber, repent, be humble, and do every thing bet- 
 ter than so vile a wretch as I. I, vile wretch ! 
 am good for nothing, but to burn in hellfire ; 
 and when I think of that, I am confounded 
 too. 
 
 Thus the sense of unworthiness creates and 
 heightens fears in the hearts of them that are 
 coming to Jesus Christ. But indeed it should 
 not ; for who needs the physician but the sick ? 
 Or, who did Christ come into the world to save, 
 but the chief of sinners ? 1 Tim. i. 15. Where- 
 fore the more thou seest thy sins, the faster fly 
 thou to Jesus Christ. And let the sense of thine 
 own unworthiness prevail with thee yet to go 
 faster. And if Satan meets thee, and asks 
 whither thou goest, tell him thou art maimed, 
 and art going to the Lord Jesus. If he tells thee 
 of thine own unworthiness, answer him, that even 
 as the sick seek the physician ; as he that hath 
 broken bones seeks him that can set them ; so 
 
TO JEKLS CHRIST. 149 
 
 ihou art going to Jesus Christ, for cure and heal- 
 ing for thy siii-sirk soul. 
 
 But it odvn happens that he who flies for his 
 life, despairs of escaping, and therefore delivers 
 himself up into the hand of the pursuer. But 
 up, up, sinner ; he of good rheer ! Christ came 
 to save the utiworthy one. Be not faithless, hut 
 believe. Come away ; the Lord Jesus calls thee, 
 saying. And him that cometh to me, I will in 
 nowise cast out. 
 
 Fourthly, Thy fear that Christ will not re- 
 ceive thee, may arise from a sense of the ex- 
 ceedino mercy of being saved. Sometimes sal- 
 vation is, in the eyes of him that desires, so great, 
 so wonderful a thing, that the very thoughts of 
 the excellency of it, engenders unbelief about 
 obtaining it, in the hearts of those that unfcign- 
 cdly desire it. Seemeth it to you, said David, a 
 light thing to be a king's son-in-law ? 1 Sam. 
 xviii. tiS. So the thoughts of the greatness and 
 glory of the thing propounded ; as heaven, 
 eternal life, eternal glory ; to be with (Jod and 
 Christ, and angels ; these are great things, things 
 too good, saith the soul that is little in his own 
 eyes ; things too rich, saith the soul that is truly 
 poor in spirit, for me. 
 
 Besides, the Holy (ihost magnifies heavenly 
 things to the understanding of the coming sinner ; 
 yea, and at the same time, produces deep con- 
 victions too of the sin and unworthiness of that 
 sinner. Now the soul wonders, saying, \Vhat ! 
 to be n\ade like angels ; like Christ ; to live in 
 eternal bliss, joy, and felicity I This is for an- 
 gels, and for them that can wnlk like angels. 
 
 13* 
 
150 COME AND WELCOME 
 
 And is it a wonder, then, to see a soul that is 
 overwhelmed with a sense of glory, and a sense 
 of its own nothingness, confounded in itself, and 
 fearing that the glory apprehended is too great, 
 too good, and too rich for such a one ? 
 
 Heaven and eternal glory are so great, and 
 I, that would have it, so small, so sorry a crea- 
 ture, that the thought of obtaining it confounds 
 me. Oh, it is too great. It is too great a mercy ! 
 
 But, coming sinner, let me reason with thee : 
 Thou sayest it is too great. Well, will things 
 that are less satisfy thy soul ? Will a less thing 
 than heaven, than glory, and eternal life, answer 
 thy desires ? No, nothing less : yet I fear they 
 are too great, and too good, for me ever to ob- 
 tain. Well, as great and as good as they are, 
 God giveth them to such as thou : they are not 
 too good for God to give ; to give freely : be con- 
 tent ; He is the eternal God, and giveth like him- 
 self. W^hen kings give, they do not give as poor 
 men do. Hence it is said, that Kabal made a 
 feast in his house, like the feast of a king : and 
 again, all these things did Aruunah, as a king, 
 give unto David. 1 Sam. xxv. .36 ; 2 Sam. xxiv. 
 23. Now God is a great king : let him give like 
 a king ; nay, let him give like himself, and do 
 thou receive like thyself: He hath all, and thou 
 hast nothing. God told his people of old, that 
 he would save them in truth and in righteousness; 
 and that they should return to, and enjoy the land, 
 from which, for their sins, they had been banished. 
 And then adds, under a supposition of their 
 counting the mercy too good, or too great : If it 
 be marvellous in the eyes of the remnant of 
 
To JL>Ld tllM»T. ir>l 
 
 this people in these days, should it also he niar- 
 velloiis in mine eyes ? saith the Lord of hosts. 
 Zech. viii. (5. 
 
 As if God slionld say, they are now in raj)- 
 tivity, and little in their own eyes ; therefore* 
 they think the merry of returning to Canaan, is 
 a nierey too niarvellonsly great for them to en- 
 joy ; but if it he so in their eyes, it is not so in 
 mine : I will do for lliem like God, if they will 
 but receive my bounty like sinners. 
 
 Coming sinner, (lod can give this heavenly 
 Canaan, and the glory of it, to thee ; yea, none 
 ever had them, hut as a gift, a free gift : He 
 hatli given us his Son, how shall he not tlien, 
 with him, also freely give us all things ? 
 
 It was not the worthiness (»f Abraliam, or 
 Moses, or David, or Peter, or Paul ; but tlie 
 mercy of God, that made them inheriters of 
 heaven. If God thinks thee worthy, judire not 
 tliyself unworthy ; but take it, and be thankful. 
 And it is a good sign that he intends to give, if 
 he hath drawn out thy heart to ask. "Lord, 
 thou hast heard the desire of the humble; tliou 
 wilt prepare their heart, thou wilt cause thine 
 ear to hear." Ps. x. 17. 
 
 When God is said to incline his ear, it im- 
 plies an attention to bestow the mercy desired. 
 Take it, therefore ; thy wisdom will be to re- 
 ceive, not hesitating on account of thy own un 
 worthiness. It is said, " He raiseth up tbe poor 
 out of the dust, and lifteth up the beggar from 
 the dung-hill, to set them among princes, and to 
 make them inherit the throne of jrlory " Again, 
 **Hc raiseth up the poor out of the dust, anU 
 
153 COME AND WELCOME 
 
 lifteth the needy out of the dung-hill ; that 
 he may set him with princes, even with the prin- 
 ces of his people." 1 Sam. ii. 8 ; Ps. cxiii. 7, 8. 
 
 You see, also, when the king made a wedding 
 for his son, he called not the great, nor the rich, 
 nor the mighty, but the poor, the maimed, the 
 halt, and the blind. Matt. xxii. 3-10. Luke xiv. 
 12, 13. 
 
 Fifthly. Thy fears that Christ will not receive 
 thee, may arise from the suggestions of the devil, 
 wlio pursues thee. He that hears him roar, 
 must be a mighty Christian, if he can at that time 
 deliver himself from fear. He is called a roar- 
 ing lion ; and then to allude to that in Isaiah, " If 
 one look unto the land, behold, darkness and 
 sorrow, and the light is darkened in the heavens 
 thereof" 1 Pet. v. 8 ; Isa. v. 30. 
 
 There are two things among many, that Satan 
 often suggests to them that are coming to Jesus 
 Christ. 
 
 1. That they are not elected. Or, 
 
 2. That they have sinned the sin against the 
 Holy Ghost. 
 
 To both these I answer briefly : 
 
 First. Touching election, out of which thou 
 fearest thou art excluded. Wh}^ coming sinner, 
 even the text itself affordeth thee help against 
 this doubt, and that by a double argument. 
 
 First. That coming to Christ, is by virtue of 
 the gift, promise, and drawing of the Father : 
 but thou art coming ; therefore God hath given 
 thee, hath promised thee, and is drawing thee 
 to Jesus Christ. Coming sinner, hold to this ; 
 and when Satan begins to tempt again, an- 
 
lu J *..-»..> tiiici-sT. 153 
 
 8\ver, But I fci'l niy heart moviiijr after Jesus 
 Christ ; and that would not be, if it were not 
 given by promise, and drawing to Christ by the 
 power of the Father. 
 
 Secondly. Jesus Christ hath promised, lliat 
 him that coFneth to him, he will in nowise cast 
 out. And if he hath said it, will he not make it 
 good, I mean, even thy salvation I For, as 1 have 
 said already, not to cast out is to receive and 
 admit to the benefit of salvation. If then the 
 Father hath given thee, as is manifest by thy 
 coming; and if Christ will receive thee, thou 
 coming soul, as it is plain he will, because he 
 hath said he will in nowise cast thee out ; tlien 
 be confident, and let those conclusions, that as 
 naturally flow from the text as light from the 
 sun, or water from the fountain, stay thee. 
 
 If Satan therefore objectcth that thou art not 
 elected, answer. But I am coming, I am coming ; 
 and that I could not be, but that the FatJicr 
 draws ; and I am coming to such a liOrd Jesus 
 as will in nowise cast me out. Further, were I 
 not elected, the Father would not draw mc, nor 
 would the Son so graciously open his bosom to 
 me. I am persuaded that not one of the non- 
 elect shall ever be able to say, no, not in the day 
 of judgment, I did sincerely come to Jesus 
 Christ. Come they may, feigpedly, as Judas 
 and Simon Magus did ; but that is not our ques- 
 tion. Therefore, O thou honest-hearted coming 
 sinner, be not afraid, but come. 
 
 As to the second part of the objection, about 
 sinning the sin against the Holy Ghost; the 
 
154 COME AND WELCOME 
 
 same argument also overthrows that also. But 
 I will argue thus : 
 
 First. Coming to Christ is by virtue of a 
 special gift of the Father : but the Father 
 giveth no such gift to them that have sinned 
 that sin ; therefore thou that art coming hast 
 not committed that sin. That the Father giveth 
 no such gift to them that have sinned that sin, 
 is evident : 
 
 1. Because they have sinned themselves out 
 of God's favor; they shall never have forgive- 
 ness. Matt. xii. 32. But it is a special favor 
 of God to give to a man a disposition to come to 
 Jesus Christ ; because thereby he obtaineth 
 forgiveness. Therefore, he that cometh hath 
 not sinned that sin. 
 
 2. They that have sinned the sin against the 
 Holy Ghost, have sinned themselves out of an 
 interest in the sacrifice of Christ's body and 
 blood. There remains for such no more sacri- 
 fice for sin. 
 
 But God giveth not grace to any of them 
 that come not to Christ, that have no share in 
 the sacrifice of his body and blood : therefore, 
 thou, that art coming to him, hast not sinned 
 that sin. Heb. ix. 26. 
 
 Secondly. Coming to Christ is by the spe- 
 cial drawing of the Father : No man cometh to 
 me, except the Father, which hath sent me, 
 draw him : but the Father draweth not him to 
 Christ for whom he hath not allotted forgiveness 
 by his blood. Therefore, they that are coming 
 to Jesus Christ, have not sinned that sin, because 
 
TO JESUS CHRIST. 165 
 
 he has allotted thcni forgiveness by his blood. 
 John vi. 11. 
 
 That the Father cannot draw iluin to Jesus 
 Christ, for whom he hath not allotted forgive- 
 ness of sins, is manifest to sense ; for that would 
 be a plain mockery, neither becoming his wis- 
 dom, justice, holiness, nor goodness 
 
 Thirdly. Coming to Jesus Christ, secures 
 the promise of forgiveness and salvation ; hut it 
 is impossible, that he that has sinned that sin, 
 should ever have a promise of these. There- 
 fore he that has sinned that sin, can never have 
 heart to come to Jesus Christ. 
 
 Fourthly. Coming to Jesus Clirist lays a 
 man under his intercession ; for he ever liveth 
 to make intercession for them tliat come. Heb. 
 vii. 25. Therefore he that is coming to Jesus 
 Christ cannot have sinned that sin. 
 
 Christ has forbidden his people to pray for 
 them that have sinned that sin ; and therefore 
 will not pray for them himself, but prays for 
 them that come. 
 
 Fifthly. He that hath sinned that sin, Clirist 
 is to him of no more worth, than is a man that 
 is dead ; for he hath crucified to himself ihe 
 son of God ; yea, and hath also counted his pre- 
 cious blood as an unholy thing. Now he 
 tliat hath this low esteem for Christ, will never 
 come to him for life ; but the coming man has a 
 high esteem for his person, blood, and merits. 
 Therefore, he that is coming has not committed 
 that sin. 
 
 Sixthly. If he that has sinned this sin, 
 might yet come to Jesus Christ, then must the 
 
156 C03IE AND WELCOME 
 
 truth of God be overthrown, which saith, in one 
 place, he hath never forgiveness ; and in 
 another, I will in nowise cast him out. There- 
 fore, that he may never have forgiveness, he 
 shall never have heart to come to Jesus Christ. 
 It is impossible that such a one should be re- 
 neAved either to, or by repentance. Heb. vi. 6. 
 Wherefore, never trouble thy head nor heart 
 about this matter. He that has sincere desires 
 to come to Jesus Christ, cannot have sinned 
 against the Holy Ghost. 
 
 Seventhly. Thy fears that Christ will not re- 
 ceive thee, may arise from thine own folly, in in- 
 venting, yea, in thy marking out a way for God 
 to brinsf thee home to Jesus Christ. Some souls 
 that are coming to Jesus Christ are great tor- 
 menters of themselves upon this account. They 
 conclude, that if their coming to Jesus Christ is 
 right, they must needs be brought to him thus and 
 thus. As for instance : 
 
 1. Says one, if God is bringing me to Jesus 
 Christ, then will he load me with the guilt of sin, 
 till he makes me cry out again. 
 
 2. If God be indeed bringing me to Jesus 
 Christ, then, must I be assaulted with dreadful 
 temptations of the devil. 
 
 3. If God be indeed bringing me to Jesus 
 Christ, then even when I come, to him, I shall 
 have wonderful revelations of him. 
 
 These are the ways that some sinners appoint 
 for God : but perhaps he will not walk therein ; 
 yet will he bring them to Jesus Christ. But now, 
 because they come not the way they imagined 
 they should, therefore they are at a loss. They 
 
TO JKSrs CIIRIHT. 157 
 
 look for a heavy load and burden ; but perhaps 
 God gives tlicin a sight of their lost condition, 
 and adds nt)t tliat heavy weight and burden. 
 They look for fearful tcinjilations of Satan ; but 
 God sees that yei they are not fit for them. 
 Nor is the time come that he jihould be honored 
 by them in such a condition. They look for 
 great and glorious revelations of Christ, grace, 
 and mercy. But perhaps (iod only takes the 
 yoke off, and lays meat before them. And now 
 again, they are at a loss, yet coming to Christ ; 
 I drew, saith God, with cords of a man, with the 
 bands of love : I took the yoke from off their 
 jaws, and laid meat unto them. Hos. xi. 4. 
 
 Now, I say, if God brings thee to Christ, and 
 not by the way that thou hast appointed, then 
 thou art at a loss ; and for thy being at a loss, thou 
 mayest thank thyself; God hath many ways to 
 bring a sinner to Jesus Christ. But he will not 
 give thee beforehand an account of the way by 
 which he will bring thee to Christ. Job xxxiii. 
 13. 
 
 Sometimes he has his way in the whirlwind ; 
 but the Lord is not there. 1 Kings xix. 11. 
 
 If God deals more gently with thee, than with 
 others of his children, refuse not the waters that 
 go softly, lest he bring uj) to thee the waters of 
 the rivers, strong and many, even these two 
 smoking firebrands, the devil, and guilt of sin. 
 Isa. viii. 6, 7. He saith to Peter, Follow me. 
 And what thunder did Zaccheus hear or see? 
 " Zaccheus, come down," said Christ; and he 
 came down and received him joyfully. 
 
 But had Peter or Zaccheus made the objec- 
 14 
 
168 COME AND WELCOME 
 
 tion that thou hast made, and directed the Spirit 
 of the Lord, as thou hast done, they might have 
 looked long before they had found themselves 
 coming to Jesus Christ. 
 
 Besides, I will tell thee, that a great sense 
 of sin, the hideous roaring of the devil, yea, and 
 abundance of revelation, will not prove that God 
 is bringing the soul to Jesus Christ: as Balaam, 
 Cain, Judas, and others, can witness. 
 
 Further, consider, that what thou hast not of 
 these things here, thou mayest have another 
 time, and that to thy distraction : wherefore, in- 
 stead of being discontented, because thou art not 
 in the fire, because thou hearest not the sound 
 of the trumpet, and alarm of war ; pray that thou 
 enter not into temptation ; yea, come boldly to 
 the throne of grace, and obtain mercy, and find 
 grace to help in time of need. Heb. iv. 16. 
 
 Poor creature ! Thou criest. If I were tempt- 
 ed I could come faster, and with more confi- 
 dence, to Jesus Christ. Thou sayest thou know- 
 est not what. What says Job ? "Withdraw thy 
 hand from me, and let not thy dread make me 
 afraid : Then call thou, and I will answer ; or 
 let me speak, and answer thou me." Job xiii. 22. 
 It is not the over-heavy load of sin, but the dis- 
 covery of mercy ; not the roaring of the devil, 
 but the drawing of the Father, that makes a man 
 come to Jesus Christ. I myself know all these 
 things. 
 
 True, sometimes, yea, in most cases, they 
 that come to Jesus Christ, come in the way that 
 thoudesirest; the burdened tempted way ; but the 
 Lord also leads some by the waters of comfort. 
 
TO JESUS CHRIST. 169 
 
 I were to choose when to go a long journey ; 
 Avhrthrr I would go in tho dead of winter, or 
 in the pleasant spring; I would choose to per- 
 form it in the pleasant spring, because the way 
 would be more dtdiijbtful, the days longer and 
 warmer, the nights shorter and not so cold. And 
 it is observable, that the very argument that thou 
 usest, to weaken thy strength in the way, that 
 very argument Christ Jesus useth to encourage 
 his beloved to come to him : ''Arise," sailh he, 
 "my love, my fair one, and come away.*' Why ? 
 " For lo, the winter is past, the rain is over and 
 gone ; the flowers appear on the earth ; the time 
 of the singing of birds is come, and the voice of 
 the turtle is heard in our land ; the fig-tree put- 
 teth forth her green figs, and the vines with the 
 tender grape give a good smell. Arise, my lo\e, 
 my fair one, and come away." Cant. ii. 10-12. 
 
 Trouble not thyself, coming sinner ; if thou 
 seest thy lost condition, by original and actual 
 sin ; if thou seest thy need of the spotless right- 
 eousness of Jesus Christ ; if thou art willing to 
 be found in him, and to take up thy cross and 
 follow him, then pray for a fair wind and good 
 weather, and come awa}-. Do it, I say, lest thou 
 tempi God to lay sorrows upon thee. 
 
 Seventhly. Thy fears that Christ will not 
 receive thee, may arise from the sins that thou 
 findest in thy soul, even while thou art coming 
 to him. Some, even as they are coming lo 
 Jesus Christ, do find themselves grow worse and 
 worse ; and this is indeed a sore trial lo the 
 poor coming sinner. 
 
 To explain myself: — There is such a ono 
 
160 COME AND WELCOME 
 
 coming to Jesus Christ, who, when at first he 
 began to look out after him, was tender, affection- 
 ate, and broken in spirit, but now is grown dark, 
 senseless, hard-hearted, and inclining to neglect 
 spiritual duties, &c. Besides, he now finds in 
 himself inclinations to unbelief, atheism, blas- 
 phemy, and the like. Now he finds he cannot 
 tremble at God's word, his judgments, nor at 
 the apprehensmn of hell-fire. Neither can he, 
 as he thinks, be sorry for these things. Now 
 this is a sad dispensation. The man under the 
 sixth head complained for want of temptations, 
 but thou hast enough of them : art thou glad of 
 them, tempted, coming sinner ? They that never 
 were exercised with them, may think it a fine 
 thing to be within their power; but he that is 
 there, is ready to sweat blood for sorrow of 
 heart, and to howl for vexation of spirit. 
 
 This man is in the wilderness among wild 
 beasts ; here he sees a bear, there a lion, yonder 
 a leopard, a wolf, a dragon ; devils of all sorts, 
 doubts of all sorts, fears of all sorts, haunt and 
 molest his soul ; he hears the sound of a hor- 
 rible tempest. 
 
 O ! my friends, even the Lord Jesus, that 
 knew all things, even he saw no pleasure in 
 temptations ; nor did he desire to be with them ; 
 wherefore,- it is said, he was led of the Spirit 
 into the wilderness, to be tempted of the devil. 
 Matt. iv. 1 ; Luke. iv. 1. 
 
 But to return : thus it happens sometimes 
 to them that are coming to Jesus Christ. One 
 would think, that he that is flying from wrath 
 to come, has little need of such clogs as these ; 
 
TO JESUS CHRIST. 161 
 
 and yot so it is, and woful experience proves it. 
 The rhiirrh of old romj^lained, llial her cnomies 
 overlook her between the straits ; just between 
 hope and fear, heaven and hell. I<,arn. i. 3. 
 
 This man feels the infirmity of his flesh ; he 
 llnds a proneness in lumself to he desperate ; 
 now he ehidcs with God, flinjjsand tumbles like 
 a wild h\dl in a net ; and still the puilt of all re- 
 turns uj)on himself, to the crushing of him in 
 pieces. Yet he feels his heart so hard, that lie 
 can find, as he thinks, no relentintjs under anv 
 of his miscarriages. Now he is a lump of con- 
 fusion in his own eyes, whose spirit and actions 
 are without order. 
 
 Here is now ground for fears of being cast 
 away. Now I see I am lost, says the sinner. 
 This is not coming to Jesus Christ, says the sin- 
 ner. Such a desperately hard and wretched heart 
 as mine is, cannot be a gracious one, saith the 
 sinner. 
 
 Qitcftt. But what will you say to a soul in 
 this condition ? 
 
 Avs. I will sav, that temptations have at- 
 tended the best of God's people ; I will say, that 
 temptations come to do us eood ; and I will sav, 
 also, that there is a difference between g^rowing 
 worse and worse, and thy seeing more clearly 
 how bad thou art. 
 
 There is a man of an ill-favored countenance, 
 Avho has too high a conceit of his beauty ; and 
 wanting the benefit of a irlass, he still stands in 
 his own conceit; at last a limner is sent unto 
 him, who draws his ill-favored face to the life ; 
 and looking upon it, he begins to be convinced, 
 
 14* 
 
i63 COME AND WELCOME 
 
 that he is not half so handsome as he thought he 
 was. Coming sinner, thy temptations are these 
 painters ; they have drawn out thy ill-favored 
 heart to the life, and have set it before thine eyes, 
 and now thou seest what thou art, 
 
 Hezekiah was a good man, yet when he lay 
 sick, for aught I know, he had too good an opin- 
 ion of his heart ; and for aught I know, also, the 
 Lord might, upon his recovery, leave him to a 
 temptation, that he might better know all that 
 was in his heart. Compare Isa. xxxviii. 1, 3 
 with 2 Chron. xxxii. 31. 
 
 Alas ! we are sinful out of measure, but see 
 it not to the full, until the hour of temptation 
 comes. But when it comes, like the painter, it 
 draws our heart to the life. Yet the sight of 
 what we are, should not keep us from coming 
 to Jesus Christ. 
 
 There are two ways, by which God gives a 
 man a sight of the wickedness of his heart. One 
 is, by the light of the word and Spirit of God ; 
 and the other is, by the temptations of the devil. 
 B}'' the first, we see our wickedness one way, 
 and by the second, another. By the light of the 
 word and Spirit of God, thou hast a sight of thy 
 wickedness; and by the light of the sun, thou 
 hast a sight of the spots and defilements that are 
 in thy house and raiment ; which light leads thee 
 to see the necessity of cleansing, but maketh not 
 the blemishes to spread. But when Satan comes, 
 when he tempts, he puts life and rage into our 
 sins, and turns them, as it were, into so many 
 devils within us. Now, like prisoners, they at- 
 tempt to break through the prison of our body ; 
 
TO JESIS CHRIST. IH3 
 
 they will allenipt to iiilluonrc our ryes, iiioiilh, 
 ears, ony way, to the scandal of the gospel, and 
 r< proach of religion ; to tiic darkening of our 
 c\ iuLiui y, and the damning of our 80u]s. 
 
 But I shall say, as I said before, this has often 
 been the lot of (iod's people. There hath no 
 t«inptali(in taken you, hut such as is common to 
 man ; but God is faithful, who will not sulfer you 
 to be tempted above that ve arc able. 1 Cor. x. 
 13. See the bouk of Job, llie book of Psalms, 
 and that of tlie Lamentations. And remember, 
 farther, that Christ himself was tempted to blas- 
 pheme, to worship the devil, and to murder him- 
 self: Matt. iv. 1-11 ; Luke iv. 1-13; temptations 
 worse than which, thou canst hardly be overtak- 
 en with. But he was sinless, that is true; and 
 he is thy .Saviour, tliat is also true. Yea, it is 
 equally true, also, that by his being tempted, he 
 became the conqueror of the tempter, and a suc- 
 courer of those that are tempted. Col. ii. 14, 15 ; 
 Heb. ii. 14; iv. 15, 16. 
 
 Quest. But M'hat should be the reason that 
 some that are coming to Christ, should be so 
 himentably cast down, and bufleted with tempt- 
 ations. 
 
 Afis. It may be for several causes. 
 
 First. Some that are coming to ('hrist, c;ii:- 
 not be persuaded, until the temptation comes» 
 that they are so vile as the Scripture declares 
 them to be; true, they see so much of their wretch- 
 edness, as to drive them to Christ ; but there is 
 wickedness which they sec not. Peter little 
 thouffht that he had had cursing, and swearing, 
 and lying, and an inclination in his heart to deny 
 
164 COME AND WELCOME 
 
 his Master, before the temptation came : but 
 when that indeed came upon him, then he found 
 it here to his sorrow. John xiii ; 36-38; Mark 
 xiv. 36-40; 66-72. 
 
 Secondly. Some that are coming to Jesus 
 Christ, are to much affected with their own 
 graces, and too little tal^en with Christ's person ; 
 wherefore God, to take them off from doting on 
 their own jewels, and that they may look more 
 to the person, undertaking, and merits of his 
 Son, plunges them into the mire by temptations. 
 And this I take to be the meaning of Job : " If I 
 wash myself," said he, " with snow-water, and 
 make my hands never so clean ; yet shalt thou 
 plunge me into the ditch, and mine own clothes 
 shall abhor me." Job ix. 30, 31. Job had been 
 a little too much tampering with his own graces, 
 and setting his excellencies a little too high; as 
 these texts make manifest. Job xxxiv. 5-9; 
 XXXV. 2, 3 ; xxxviii. 1,2; xl. 1-4 ; xlii. 4-6. But 
 when the temptations were ended, you find him 
 better taught. 
 
 Yea, God does often even for this thing, as 
 it were, take our graces from us, and so leave us 
 almost quite to ourselves, and to the tempter, 
 that we may learn, not to love the picture more 
 than the person of his Son. See how he dealt 
 with them in the 16th of Ezekiel, and the 2d of 
 Hosea. 
 
 Thirdly. Perhaps thou hadst been given too 
 much to judge thy brother, and to condemn thy 
 brother, because a poor tempted man. And God, 
 to bring down the pride of thy heart, lets the 
 tempter loose upon thee, that thou also mayest 
 
TO JESUS CHRIST. 165 
 
 feel thyself weak. For " pride goeth before de- 
 struction, mid a haughty spirit before a fall." 
 Prov. xvi. 18. 
 
 Fourthly. It may be thou hast dealt a little 
 too rouglily with those that (iod hath in this way 
 wounded ; not considering thyself, lest thou also 
 be tempted : and therefore God hath suffered it 
 to come unto thee. Gal. vi. 1. 
 
 Fifthly. It may he thou wast given to slum- 
 ber and sleep, and therefore these temptations 
 were sent to awaken thee. You know that Pe- 
 ter's temptation came upon him after his sleeping ; 
 then instead of watching and praying, he denied, 
 and denied, and denied his master. Matt. xxvi. 
 
 Sixthly. It may be thou hast presumed too 
 far, and stood too much on thine own strength, 
 and therefore is a time of temptation come upon 
 thee. This was also one cause why it came 
 upon Peter : " Though all men forsake thee, yet 
 will not I." Ah I that is the way to be tempted 
 indeed. John xiii. 36, 38. 
 
 Seventhly. It may be God intends to make 
 thee wise, to speak a word in season to others 
 that are afflicted ; and therefore he suffered thee 
 to be tempted. Christ M'as tempted, that he 
 ii:ight be able to succour ihcm that are tempted. 
 Heb. ii. 18. 
 
 FAs^hthly. It may be Sntan hath dared God 
 to suffer him to tempt thee; promising himself, 
 that if he will but suffer him to do it, thou wilt 
 curse him to his fare. Thus he obtained leave 
 against Job ; wherefore take heed, tempted soul, 
 lest thou prove the devil's sayings true. Job 1. 
 9-11 ; ii. 4, 5. 
 
166 COME AND WELCOME 
 
 Ninthly. It may be thy graces must be tried 
 in the fire, that the rust which cleaveth to them, 
 may be taken away, and themselves proved, both 
 before angels and devils, to be far better than 
 of gold that perisheth ; it may be, also, that thy 
 graces are to receive special praises, and honour, 
 and glory, at the coming of the Lord Jesus to 
 judgment for resistance, in the day of thy temp- 
 tation. 1 Pet. i. 6, 7. 
 
 Teiithly. It may be God would have others 
 learn, by thy sighs, groans, and complaints un- 
 der temptations, to beware of those sins, for the 
 sake of which thou art at present delivered to 
 the tormentors. 
 
 But to conclude this ; allow thy case to be as 
 bad as it can be, and suppose that thou art to this 
 day without the grace of God, yet thou art but 
 a miserable creature, a sinner, that has need of 
 a blessed Saviour ; and the text presents thee 
 with one, as good and kind as heart can wish ; 
 who also for thy encouragement saith, " And him 
 that cometh to me, I will in nowise cast out." 
 
 A WORD OF APPLICATION. 
 
 Is it so, that they that are coming to Jesus 
 Christ, are often heartily afraid that Jesus Christ 
 will not receive them ? 
 
 Then this teacheth us these things : 
 First. That faith and doubting may at the 
 same time have their residence in the same soul ; 
 *' O thou of little faith, wherefore didst thou 
 doubt?" Mattt. xiv. 31. He saith not, O thou 
 of no faith; but, O thou of little faith; because 
 he had a little faith in the midst of many doubts. 
 
TO JESUS CHRIST. 167 
 
 The same is true, even of many that arc coming 
 to Jesus Christ. They come, and fear they 
 come not, and douht they come not. When 
 they look upon the promise, or a word of en- 
 couragement by faith, then they come ; but when 
 ihev look upon themselves, or the difTirulties that 
 lie before them, then they doubt. Hid me come, 
 said Peter : Come, said Christ. So he went 
 down out of the ship to Jesus ; but to go to him 
 upon the water ; there was the trial. So it is 
 with the poor desiring soul. Bid me come, says 
 the siimer. Come, says Christ, and I will in no- 
 wise cast thee out. So he comes, but he must 
 come upon the water, upon drowning difiiculties ; 
 if, therefore, the wind of temptations blow, the 
 waves of doubts and fears will presently arise ; 
 and the coming sinner will presently sink, if he 
 has but little faith. 
 
 But you shall find here, in Peter's little faith, 
 a luo-fold act; to wit, coming and crying. 
 Little faith cannot come all the way without cry- 
 ing. So long as its holy boldness lasts, so long 
 it can come in peace ; but when it ceases it can 
 come no farther ; it will go the rest of the way 
 with crying. Peter went as far as his little faith 
 would carry him ; he also cried, as far us his 
 little faith would help, "Lord, save me, I perish." 
 And so, with coming and crying, he was kept 
 from sinking, though he had but a little faith. 
 Jesus stretched forth his hand, and cauglit him, 
 and said unto him, " O thou of little faith, where- 
 fore didst thou doubt ?" 
 
 Secondly. Is it so, that they that arc coming 
 lo Jesus Christ, are often heartily afraid thai 
 
168 COME AND WELCOME 
 
 Jesus Christ will not receive them ? Then this 
 shows the reason of that dejection, and those 
 castings down, that we very often perceive in 
 them that are coming to Jesus Christ ; it is be- 
 cause they are afraid that Jesus Christ will not 
 receive them. The poor world mock us, because 
 we are a dejected people ; I mean, because we 
 are sometimes so ; but they do not know the 
 cause of our dejections. Could we be persua- 
 ded, even then, when we are dejected, that 
 Jesus Christ would indeed receive us, it would 
 put more gladness into our hearts, than in the 
 time in which their corn and their wine in- 
 creased. Ps. iv. 6, 7. 
 
 Thirdly. Is it so, that they that are coming 
 to Jesus Christ, are often heartily afraid that he 
 will not receive them ? Then this shows, that 
 they that are coming to Jesus Christ are an 
 awakened, sensible, considering people : for fear 
 Cometh from sense and consideration of things. 
 They are sensible of sin, sensible of the glori- 
 ous majesty of God, and of what a blessed thing 
 it is to be received of Jesus Christ. The glory 
 of heaven, and the evil of sin ; these things they 
 consider, and are sensible of. " When I remem- 
 ber, I am afraid ; when I consider, I am afraid.'* 
 Job xxi. 6 ; xxiii. 15. 
 
 These things dash their spirits, being awake 
 and sensible. Were they dead, like other men, 
 they would not be afflicted with fear, as they are ; 
 for dead men fear not, feel not, care not ; but 
 the living and sensible man, he it is that is some- 
 times heartily afraid that Jesus Christ will not 
 receive him. I say, the dead and senseless are 
 
TO JESUS CHRIST. 1^0 
 
 not distressed : they presume, they arc pround- 
 lessly confident. These indeed should fear and 
 be afraid, because ihey are not coming to Jesus 
 Christ O ! the liell, the fire, the pit, the wrath 
 of God, and torment of hell, that are prepared 
 for })0()r nei,rlectiii(T sinners ? How shall we es- 
 cape, if we neglect so great salvation ? Hcb. ii. 
 3. Hut tht y are dead, and so cannot fear. 
 
 Fourthly. Is it so, that they that are coming 
 to Jesus Christ, are often heartily afraid that he 
 will not receive them? Then this should teach 
 old Christians to pity and pray for young com- 
 ers. You know the heart of a stranger ; for 
 you yourselves were strangers in the land of 
 Egypt. Yow know the fears, and doubts, and 
 terrors, that take hold of them, for they some- 
 times took hold of you : wherefore pity them, 
 })ray for them, encourage them ; they need all 
 this; guilt hath overtaken them; fear of the 
 wratli of God hath overtaken them ; perhaps they 
 are within the sight of hell-tire, and the fear of 
 going thither is burning hot within their hearts. 
 You may know how stranjrely Satan is sugrgest- 
 insr doubts to them, that if possible, he may sink 
 and drown them, with the multitude and weight 
 of them. Old Christians should mend up the path 
 for them, and take the stumbling-blocks out 
 of the way, lest that which is feeble and weak 
 be turned aside : but let it rather be healed. Heb. 
 xii. 
 
 1 COME NOW TO THE NEXT OBSERVATION, AND 
 SHALL SPEAK A LITTLE OF THAT. 
 
 Jesus Christ would not have them, that ia 
 
170 COME AND WELCOME 
 
 truth are coming to him, once think that he 
 will cast them out 
 
 The text is full of this : for he saith, " And 
 him that cometh to me, I will in nowise cast 
 out." Now, if he saith I will not, he would 
 not have us think he will. 
 
 This is yet farther manifest by these consi- 
 derations : 
 
 First. Christ Jesus did forbid even them 
 that as yet were not coming to him, to think 
 him such a one. " Do not think," said he, 
 " that I will accuse you to the Father." John 
 V. 45. 
 
 These, as I said, were such as were not 
 yet coming to him : for he saith of them a little 
 before, " A.nd ye will not come to me :" for the 
 respect they had to the honour that cometh from 
 men kept them back. Yet, I say, Jesus Christ 
 gives them to understand, that though he might 
 justly reject them, yet he would not ; but bids 
 them not once to think that he would accuse them 
 to the Father. Now, not to accuse (with Christ) 
 is to plead for : for Christ, in these things, 
 stands neuter between the Father and sinners. 
 So then, if Jesus Christ w'ould not have them 
 think, who yet will not come to him, that he will 
 accuse them ; then he would not that they 
 should think so, who in truth are coming to him : 
 " And him that cometh to me, I will in nowise 
 cast out." 
 
 Secondly. When the w^oman taken in adul- 
 tery was brought before Jesus Christ, he evi- 
 dently manifested, both by his words and actions, 
 that condemning, and casting out, were things, for 
 
To JESUS CHRIST. 171 
 
 tlic (J()ini( of which he came not into the world. 
 John viii. 3-11. 
 
 Not hilt that he iiidcrd ahhorrrd the fact, 
 but he Would not condemn the woman for the 
 sin, because that was not his office ; he was not 
 sent '* into the world to condemn the world, but 
 that the world ihrouuh him miL^hl be saved.*' 
 John iii. 17. Now if Christ, thouj^h urged to it, 
 would not condenm the guilty woman, though 
 she was far at present from coming^ to him, he 
 wo\ild not that they should once think that he 
 will cast them out, that in truth are coming 
 to him : "And him that cometh to me I will in 
 nowise cast out." 
 
 Thirdly. Christ plainly bids the turning sinner 
 come ; and forbids him to entertain any such 
 thought, as that he will cast him out. " Let the 
 wicked forsake his way, and the unrighteous 
 man his thoughts ; and let him return unto the 
 Lord, and he will have mercy upon him ; and to 
 our (iod, for he will abimdantlv pardon.'' Isa. 
 Iv. 7. 
 
 The Lord, by bidding the unrighteous for- 
 sake his thcjughts, doth especially forbid, as I 
 have said, those thoughts that hinder the coming 
 man in his progress to Jesus Christ, his unbe- 
 lieving thoUL'^hts. 
 
 Therefore he bids him not only forsake his 
 way, but his thoughts : '• Let the wicked forsake 
 his way, and the unrighteous man his thoughts." 
 It is not enough to forsake one, if thou wilt come 
 to Jesus Christ; because the other will keep 
 thee from him. Suppose a man forsakes his 
 wicked ways, his debauched and filthy life ; yet 
 
172 COME AND WELCOME 
 
 if these thoughts, that Jesus Christ will not re- 
 ceive him, be entertained and nourished in his 
 heart, they will keep him from coming to Jesus 
 Christ. 
 
 Sinner, coming sinner, art thou for coming to 
 Jesus Christ? Yes, says the sinner. Forsake 
 thy wicked ways then. So I do, says the sin- 
 ner. Why comest thou then so slowly ? Because 
 I am hindered. What hinders ? Has God for- 
 bidden thee ? No. Art thou not willing to 
 come faster? Yes, but I cannot. Well, be 
 plain with me, and tell me the reason and 
 ground of thy discouragement. Why, answers 
 the sinner, though God forbids me not, and 
 though I am willing to come faster, yet there 
 naturally arises this and that, and the other 
 thought in my heart, that hinders my speed to 
 Jesus Christ. Sometimes I think I am not 
 chosen; sometimes I think I am not called; 
 sometimes I think I am come too late ; and some- 
 times I think I know not what it is to come. 
 At another time I think I have no grace ; and 
 then again, that I cannot pray ; and then again, 
 I think that I am a great hypocrite. And these 
 things keep me from coming to Jesus Christ. 
 
 Look, now, did I not tell you so ? There are 
 thoughts yet remaining in the heart, even of 
 those who have forsaken their wicked ways ; 
 and with those thoughts they are more tor- 
 mented than with any thing else, because they 
 hinder their coming to Jesus Christ. For the sin 
 of unbelief which is the original of all these 
 thoughts, is that which besets a coming sinner 
 more easily than doth his ways. Heb. xii. 1-4. 
 
TO JESLS tllKlbT. 173 
 
 Rut HOW, since Jchus Christ comnmiuls ihce 
 to forsake these thoughts, forsake them, coming 
 sinner. And if thou forsake them not, ihou 
 transpressest tlie comniands of Christ, and 
 ahidcst tliine o\vn tormentor, and keepest thyself 
 from establishment in p^race : " If yc will not 
 believe, surely ye shall not be established." 
 Isa. vii. 0. 
 
 Thus you see, how Jesus Christ setlelh him- 
 self against those thoughts that any way discour- 
 age the coining sinner ; and thereby truly vin- 
 dicates the doctrine we would establish, namely, 
 tliat Jesus Christ would not have them that in 
 truth are coming to him, for a moment harbor 
 tlie thought that he will cast them out. " And 
 him that cometh to me I will in nowise cast out." 
 
 I NOW COME TO THE REASONS OF THE OBSERVA- 
 TION. 
 
 First. If Jesus Christ should allow thee once 
 to think that he will cast thee out, lie must allow 
 thee to think that he will fal^rify his word : for 
 he hath said, I will in nowise cast out. But Christ 
 would not that thou shouldest count him as one 
 that will falsify his word : for he saitli of him- 
 sclt", I am the truth. Therefo-c he would not 
 that any who in that truth are coming to him, 
 should once think tliat he will cast them out. 
 
 Secondly. If Jesus Christ should allow the 
 sinner that in truth is couiing to him, once to 
 think that he will cast him nut ; tlien lie must 
 allow, and so roimteiiancc the first appearance 
 of unbelief, which he counts his greatest enemy, 
 and against which ho has bent even his holy 
 
174 COME AND WELCOME 
 
 Gospel. Therefore Jesus Christ would not that 
 they, who in truth are coming to him, should 
 once think that he will cast them out. See Matt, 
 xiv. 31 ; xxi. 21 ; Mark xi. 23 ; Luke xxir. 25. 
 
 Thirdly. If Jesus Christ should allow the 
 coming sinner once to think that he will cast 
 him out, then he must allow him to make a ques- 
 tion, whether he is willing to receive his Father's 
 gift : for the coming sinner is his Father's gift ; 
 as also says the text ; but he testifieth, all that 
 the Father giv^eth him shall come to him ; and 
 him that cometh he will in nowise cast out. 
 
 Fourthly. If Jesus Christ should allow them 
 once to think (who indeed are coming to him) 
 that he will cast them out, he must allow them 
 to think that he will despise and reject the draw- 
 ing of his Father : for no man can come to him, 
 but whom the Father draweth. But it would be 
 high blaspliemy and damnable wickedness once 
 to imagine thus. 
 
 Fifthly. If Jesus Christ should allow those 
 that indeed are cominjr to him once to think 
 that he will cast them out, he must allow them 
 to think that he will be unfaithful to the trust 
 and charge that his Father hath committed to 
 him ; which is to save, and not to lose any 
 thing of that which he hath given unto him to 
 save. John vi. 37. But the Father hath given 
 him a charge to save the coming sinner, and 
 we cannot question his ability and willingness 
 to do it ; for he says, " I came down from heaven 
 not to do mine own will, but the will of him that 
 sent me." Ver. 38. 
 
 Sixthly. If Jesus Christ should allow that 
 
TO JESUS CHRIST. 176 
 
 they should once think, who are coming to him, 
 that he will cast them out, then he must allow 
 thcni to tliink that he will be unfaithful to his 
 oflicc of priesthood. For, as by the first part of 
 it, he paid a price for, and ransomed souls ; so 
 by the second part thereof, he continually ma- 
 keth intercession to (iod for them that come. 
 Hcb. vii. 25. But he cannot allow us to ques- 
 tion his faithful execution of his priesthood. 
 
 Seventhly. If Jesus Christ should allow us 
 once to think that the coming sinner shall be 
 cast out, then he must allow us to question his 
 will, or power, or merit to save. But he cannot 
 allow us to question any of these ; therefore not 
 once to think that the coming sinner shall be 
 cast out. 
 
 1. He cannot allow us to question his will; 
 for he saith in the text, ** I will in nowise cast 
 out." 
 
 2. He cannot allow us to question his power ; 
 for the Holy Ghost saith, *' He is able to save to 
 the uttermost them that come." 
 
 3. He cannot allow us to tjuestion the effi- 
 cacy of his merit : " For the blood of Christ 
 cleanseth from all sin." 1 John i. 7. 
 
 Eighthly. If Jesus Christ should allow the 
 coming sinner once to think that he will cast 
 him out, he must allow him to give the lie to 
 the manifest testimony of the Father, Son, and 
 Spirit ; yea, to the whole Gospel contained in 
 Moses, the Prophets, the book of Psalms, and 
 that commonly called the New Testament. But 
 be cannot allow of this. 
 
 Ninthly. Lastly, if Jesus Christ should allow 
 
176 COME AND WELCOiME 
 
 him that is coming to him once to think that he 
 will cast him out, he must allow him to question 
 his Father's oath, which he in truth and right- 
 eousness hath taken, that they might have a 
 strong consolation who have fled for refuge to 
 Jesus Christ. But he cannot allow this : there- 
 fore he cannot allow that the coming sinner 
 should once think that he will cast him out. 
 Heb. vi. 
 
 THE GENERAL APPLICATION OF THE WHOLE SUB- 
 JECT AND THE CONCLUSION. 
 
 First, the text informs us, that men by na- 
 ture are far off from Christ. 
 
 Let me make this plain, by answering three 
 questions. 
 
 1. Where is he that is not coming to Jesus 
 Christ ? 
 
 2. What is he that is not coming to Jesus 
 Christ ? 
 
 3. Whither is lie to go that cometh not to 
 Jesus Christ ? 
 
 First. Where is he that is not coming to 
 Jesus Christ ? 
 
 Ans. 1. He is far from God, he is without 
 him, even alienated from him, both in his un- 
 derstanding, will, affections, judgment, and con- 
 science. Eph. ii. 12 ; iv. 8. 
 
 2. He is far from Jesus Christ, who is the 
 only deliverer of men from hell-fire Ps. Ixii. 6. 
 
 3. He is far from the work of the Holy Ghost, 
 the work of regeneration, and a second creation, 
 without which no man shall see the kingdom of 
 heaven. John iii. 3. 
 
TO JK8US CHRIST. 177 
 
 4. lie is far from being riji^hteous ; from that 
 righteousness which alone ran make him accep- 
 table in God's siuht. Isa. xlvi. 12, 13 
 
 5. He is under the power and dominion of 
 sin. Sin reignelh in and over him ; it dwelleth 
 in every faculty of his soul, and member of his 
 body ; so that from head to fool there is no place 
 clean. Isa. i. 6; Rom. iii. 9-18. 
 
 0. His life is among the unclean ; he is in 
 the gall of bitterness, and in the bond of ini- 
 quity. Job XXX vi. 14 ; Acts viii. 23. 
 
 7. lie is in ein, in the flesh, in death, in the 
 snare of the devil, and is taken captive by him 
 at his will. 1 Cor. xv. 17; Rom. viii. 8; 1 John 
 iii. 8; 2 Tim. ii. 26. 
 
 8. He is under the curse of the law, and the 
 devil dwells in him, and hath the mastery of him, 
 Gal. iii. 12; Eph. ii. 2, 3; Acts xxvi. 18. 
 
 9. He is in darkness, and walketh in dark- 
 ness, and knows not whither he goes; for dark- 
 ness has blinded his eyes. 
 
 10. He is in the broad way that Icadeth to 
 destruction ; and holding on, he will assuredly 
 go in at the broad gate, and so go down to 
 hell. 
 
 Secondly. What is he that comcth not to 
 Jesus Christ? 
 
 1. He is counted one of God's enemies. 
 Luke xix. 14; Rom. viii. 7. 
 
 2. He is a child of the devil, and of hell ; 
 and hell must swallow him at last, because he 
 Cometh not to Jesus Christ. John viii. 44; 
 1 John iii. 8; Matt, xxiii. 15; Ps. ix. 17. 
 
 3. He is a child of wrath, an heir of it ; it is 
 
178 COME AND WELCOME 
 
 his portion ; and God will repay ifMiim to his 
 face. Eph. ii. 1-3 ; Job xxi. 29-31. 
 
 4. He is a self-murderer ; he wrongeth his 
 own soul, and is one that lovelh death. Prov. 
 i. 18 ; viii. 35, 36. 
 
 5. He is a companion for devils and lost 
 men. Prov. xxi. 16; Matt. xxv. 41. 
 
 Thirdly. Whither is he like to go, that Com- 
 eth not to Jesus Christ ? 
 
 1. He that cometh not to him, will go farther 
 from him ; for every sin is a step farther from 
 ^esus Christ. Hos. xi. 
 
 2. As he is in darkness, so will he probably 
 go on in it : for Christ is the light of the world, 
 and he that comes not to him, walketh in dark- 
 ness. John viii. 12. 
 
 3. He is likely to be removed, at last, as far 
 from God and Christ, and heaven and all felicity, 
 as an infinite God can remove him. Matt. xxv. 
 41. 
 
 But, Secondly, This doctrine of coming to 
 Christ informs us where poor destitute sinners 
 may find life for their souls, and that is in Christ. 
 This life is in his Son ; he that hath the Son, 
 hath life. And again, " Whoso findeth me, find- 
 eth life, and shall obtain favor of the Lord." 
 Prov. viii. 35. 
 
 Now for farther enlargement, I will also here 
 propound three more questions : 
 
 1. What is life in Christ? 
 
 2. Who may have it ? 
 
 3. Upon what terms ? 
 
 First. What is life in Jesus Christ ? 
 
 1. There is justifying life in Christ. Man by 
 
TO JKSIS (.II HIST. 179 
 
 sin is (lead in law; and Christ only can deliver 
 him, by his righteousness and blood, and raise 
 him from this death into a state of life : " For 
 God sent his Son into the world, that wc nii»(ht 
 live throutrh him." 1 John iv. 9. That is, through 
 the riglilrousness which he should accomplish, 
 and the death whicli he shouM die. 
 
 2. There is eternal life in Christ; life that is 
 endless ; life for ever and ever. " God hath given 
 to us eternal life, and this life is in his Son."*' 1 
 John V. 11. 
 
 Now justification and eternal salvation being 
 both in Christ, and no where else to be had for 
 men, who would not come to Jesus Christ? 
 
 Secondly. Who may have this life? 
 
 I answer, poor, helpless, miserable sinners ; 
 particularly, 
 
 1. Such as are willing to have it : "Whoso- 
 ever will, let him take the water of life freely." 
 Rev. x\ii. 17. 
 
 "Z. He that thirsteth for it : "I will give to 
 him that is athirst of the fountain of the water 
 of life freely." Rev. xxi. 6. 
 
 3. He that is weary of his sins : " This is 
 the rest wherewith ye may cause the weary to 
 rest ; and this is the refreshing." Isa. xxviii. 
 12. 
 
 4. He that is poor and needy : " He shall 
 spare the poor and needy, and shall save the 
 souls of the needy." Ps. Ixxii. 13. 
 
 5. He that followeth after him cryiujT for 
 lite : " He that followeth me shall not walk in 
 darkness, but shall have the light of life." John 
 viii. 12. 
 
180 COME AND WELCOME 
 
 Thirdly. Upon what terms may we have this 
 life? 
 
 Ans. Freely. Sinner, dost thou hear ? Thou 
 mayest have it freely. Let him take the water 
 of life freely : " I will give him of the fountain 
 of the water of life freely." " And when they 
 had nothing to pay, he frankly forgave them 
 both." Luke vii. 42. 
 
 Freely, without money, and without price. 
 *' Ho, every one that thirsteth, come ye to the 
 waters, and he that hath no money ; come ye, 
 buy, and eat ; yea, come, buy wine and milk 
 without money, and without price." Isa. Iv. L 
 
 Sinner, art thou thirsty ? Art thou weary ? 
 Art thou willing ? Come, then, for all the good 
 that is in Christ is offered to the coming sinner, 
 without money, and without price. He has life 
 to give away to such as want it, and that have 
 not a penny to purchase it ; and he will give it 
 freely. O, what a blessed condition is the 
 coming sinner in ! 
 
 But, Fourthly, This doctrine of coming to 
 Jesus Christ for life, informs us that it is to be 
 had no where else. Were it to be had any where 
 else, the text, and him that spoke it, would be 
 but little valued. Would the promise, I will in 
 nowise cast out, be much esteemed, if another 
 stood by that could receive them ? But here ap- 
 pears the glory of Christ, that none but he can 
 save. And here appears his love, that though 
 none can save but he, yet he casts none away. 
 
 That none can save but Jesus Christ, is evi- 
 dent from Acts iv. 12 : " Neither is there salva- 
 tion in any other ;" and " God hath given to us 
 
TO Jksrs tiiuisT. 181 
 
 eternal life, and tins lile is in his Son/' If life 
 could have been had any where else, it should 
 have been in the law ; but it is not in the law ; 
 for by the deeds of the law no man livin{r shall 
 be justified ; and if not justified, then no life. 
 
 Therefore life is nowhere to be had, but in 
 Jesus Christ. Gal. iii. 
 
 Quest. But why would God .so order it, that 
 life should be had nowhere else, but in Jesus 
 Christ ? 
 
 An^. There is reason for it; and that both 
 with resj)cct to God and us. 
 
 1. With respect to God. 
 
 First. That it niifrht be in a way of justice, 
 as well as mercy. And in a way of justice it 
 could not have been, if it had not been by Christ ; 
 because he, and he only, was able to answer the 
 demands of the law ; and jrive for sin what the 
 justice thereof required. All angels had been 
 crushed down to hell for ever, had that curse 
 been laid upon them for our sins, which was laid 
 upon Jesus Christ: but it was laid upon him, 
 and he bare it ; and answered the penally, and 
 redeemed his people from under it, with perfect 
 satisfaction to Divine justice ; so that God him- 
 self doth now proclaim, that he is faithful and 
 just to forgive us, if by faith we shall venture to 
 Jesus Christ, and trust to what he has done, for 
 life. Rom. iii. 2^1-20- John i. 9. 
 
 Secondly. Life must be by Jesus Christ, that 
 God might be adored and magnified, for finding 
 out this way. This is the Lord's doings, that in 
 all things he might be glorified through Jesus 
 Christ our Lord. 
 
 16 
 
182 COME AND WELCOME 
 
 Thirdly, It must be by Jesus Christ, that 
 life might be at God's disposal, who hath great 
 pity for the poor, the lowly, the meek, the broken 
 in heart ; and for them that others care not for. 
 Ps. xxxiv. 6 ; exxxviii. 6 ; xxv. 9 ; li. 17 ; cxlii. 3. 
 
 Fourthly. Life must be in Christ, to cut off 
 boasting from the lips of men. This also is the 
 apostle's reason in Rom. iii. 20, 27 ; Eph. ii. 
 8-10. 
 
 2. Life must be in Jesus Christ, with respect 
 to us. 
 
 First. That we might have it upon the easi- 
 est terms, to wit, freely : as a gift, not as wages. 
 Were it in Moses' hand, we should come hardly 
 at it. Were it in the pope's hand, we should 
 pay heavily for it. But thanks to God, it is in 
 Christ, laid up in him, and by him to be commu- 
 nicated to sinners upon easy terms, even for re- 
 ceiving, accepting, and embracing with thanks- 
 giving : as the scriptures plainly declare. John 
 i. 12; Heb. xi. 13; Col. iii. 13-15. 
 
 Secondly. Life is in Christ for us^ that it 
 might not be upon so brittle a foundation, as in- 
 deed it would, had it been any where else. The 
 law itself is weak, because of us, as to this : 
 but Christ is a tried stone, a sure foundation, 
 one that will not fail to bear thy burden, and to 
 receive thy soul, coming sinner. 
 
 Thirdly. Life is in Christ, that it might be 
 sure to all the seed. Alas ! the best of us, were 
 life left in our hands, would be sure to forfeit it, 
 over, and over, and over. Or, were it in any 
 other hand, we should, by our frequent backslid- 
 ings, so offend him, that at last he would shut 
 
TO JESUS CHRIST. 183 
 
 uj) liis bowels in everlasting displeasure against 
 us. I)ui now it is in ('hrist, it is in one that 
 ran have compassion upon us, when we are out 
 of the way ; with one lliat Imlh a heart to fetch 
 us again wlien we are gone astray ; with one 
 that can [tanlun without upbraiding. Blessed 
 be (»o(l, tliat life is in Christ ! For now it is 
 sure to all the seed. But, 
 
 Fourthly. This doctrine of coming to Jesus 
 Christ for life informs us of the evil of unbelief : 
 that wicked thing, that is the only or chief hin- 
 derance to the coming sinner. Does the text 
 say, Come ? Does it say, " And him that com- 
 eth to me I will in nowise cast out?" Then 
 what an evil is tiiat, that keepeth sinners from 
 ciiming to Jesus Christ ? And that evil is unbe- 
 lief: for by faith we come; by unbelief we 
 krcp away. Therefore it is said to be that by 
 which a soul is said to depart from God ; be- 
 cause it was that which at first caused the world 
 to go oil* from him ; and that also which keeps 
 them from him to this day. And it doth it the 
 more easily, because it doth it deceitfully. 
 
 This sin may be called the White Ditil^ 
 for it oftentimes, in its mischievous doing in the 
 soul, appears as if it were an angel of light : yea, 
 it actt ih like a counsellor of heaven. There- 
 fore I will discourse a little of this evil disease. 
 
 First. It is that sin, above all others^ that hath 
 some show o{ reason in its attempts: for it keeps 
 the s<iul from Christ, by pretending its present 
 unfitness and unpreparedness ; as want of more 
 sense of sin, want of more repentance, want of 
 more humility, want of a more broken heart. 
 
184 COME AND WELC03IE 
 
 Secondly. It is the sin that most easily de- 
 ceives the conscience. The conscience of the 
 coming sinner tells him that he hath nothing 
 good, that he stands indictable for ten thousand 
 talents ; that he is a very ignorant, blind, and 
 hard-hearted sinner, unworthy to be once taken 
 notice of by Jesus Christ. And will you (says 
 unbelief) in such a case as you now are, pre- 
 sume to come to Jesus Christ ? 
 
 Thirdly. It is the sin that most accords with 
 our feelings. The coming sinner feels the 
 workings of sin, of all manner of sin and wretch- 
 edness in his flesh : he also feels the wrath and 
 judgment of God due to sin, and oftentimes stag- 
 gers under it. Now, says unbelief, you may 
 see you have no grace, for that which works in 
 you is corruption. You may also perceive that 
 God docs not love you, because the sense of his 
 wrath abides upon you. Therefore how can 
 you have the face to come to Jesus Christ ? 
 
 Fourthly. It is the sin, above all others, that 
 best suits the wisdom of our flesh. The wisdom 
 of our flesh thinks it prudence to question a 
 while, to stand back a while, to hearken to 
 both sides awhile ; and not to be rash, sudden, 
 or unadvised, in too bold a presuming upon Jesus 
 Christ. And this wisdom unbelief falls in with. 
 
 Fifthly. It is the sin, above all others, that 
 continually is whispering the soul in the ear, 
 with mistrust of the faithfulness of God in keep- 
 ing promise to them that come to Jesus Christ 
 for life. It also suggests mistrust about Christ's 
 willingness to receive it. And no sin can do 
 this so artfully as unbelief. 
 
TO jEsrs ciiniftT. 1^5 
 
 Sixthly. It is also that sin which is always 
 nt hand to enter an ohjcrtion airainst this or that 
 proinisr, that bv the Spirit of (lod is brought to 
 OMT heart to comfort us : and if the poor cominpj 
 sinner is not aware of it, it will by sotnt* exaction, 
 sleight, trick, or cavil, quickly wrrst from luni 
 the promise aj^ain, and he will have but little 
 l^eiH'lit from it. 
 
 Scvrnthlij. It is that above all other sins, tliat 
 weakens our prayers, our faith, our love, our dili- 
 iXvnce, our hope an»l expectations. It even takes 
 the heart away from (Jod in duty, 
 
 EisrhthJy. Lastly, this sin, as I have said even 
 now, apjiears in the soul with so many sweet pre- 
 tences to safety and security, that it is, as it were, 
 counsel sent from heaven ; biddin;^ the sonl be 
 wise, warv, considerate, well arlvised, and to 
 take heed of too rash a venture upon believing. 
 Be sure first, that God loves you ; take hold of 
 no promise until vou are forced by (ilod inito it : 
 neither be vou sure of your salvation ; doubt it 
 still, thouifh the testimony of the Lord has been 
 often confirmed in you. Live not by faith, but 
 by sense ; and when you can neither sec nor 
 feel, then fear and mistriist, then doubt and ques- 
 tion all. This is the counsel of unbelief, which 
 is so covered over with specious pretences, that 
 the wisest Christian r^^n hardly shake off these 
 reas(»nings. 
 
 Hut to l)c brief, let me here ^ive thee. Chris- 
 tian reader, a more particular description of the 
 qualities of unbelief, bv opposiufj faith unto it, 
 in these twenty-five particulars. 
 
 I Faith believeth the word of God. but un- 
 10* 
 
186 COME AND WELCOME 
 
 belief questioneth the uncertainty of the same. 
 Ps. cvi. 24. 
 
 2. Faith believeth the word because it is true ; 
 but unbelief doubteth thereof, because it is true. 
 
 1 Tim. iv. 1 ; John viii. 45. 
 
 3. Faith sees more in a promise of God to 
 help, than in all other things to hinder ; but 
 unbelief, notwithstanding God's promise, saith, 
 How can these things be ? Rom. iv. 19, 21 ; 2 
 Kings vii. 2 ; John iii. 11, 12. 
 
 4. Faith will make thee see love in the heart 
 of Christ, when with his mouth he giveth re- 
 proofs ; but unbelief will imagine wrath in his 
 heart, when with his mouth and word he saith 
 he loveth us. Matt. xv. 22-28. 
 
 5. Faith will help the soul to wait, though 
 God defers to give ; but unbelief will doubt and 
 give up all, if God makes any tarrying. Ps. xxv. 
 5 ; Isa. viii. 17 ; 2 Kings vi. 33 ; Ps. c. 13, 14. 
 
 6. Faith will orive comfort in the midst of 
 fears, but unbelief causeth fears in the midst of 
 comforts. 2 Chron. xx. 20, 21 ; Matt. viii. 26 ; 
 Luke xxiv. 36, 37. 
 
 7. Faith will draw sweetness out of God's 
 rod ; but unbelief can find no comfort in his 
 greatest mercies. Ps. xxiii. 4 ; Num. xxi. 8, 9. 
 
 8. Faith maketh great burdens light ; but 
 unbelief maketh light ones intolerably heavy. 
 
 2 Cor. xii. 14-18; Mai. i. 12, 13. 
 
 9. Faith helps us when we are down ; but 
 unbelief throws us down when we are up. Micah 
 vii. 8-10; Heb. iv. 11. 
 
 10. Faith brings u.s near to God, when we 
 are from him ; but unbelief puts us far from 
 
TO JKSUa CHRIST. 187 
 
 (iod, ulicu w'v arc near to him. Ilrb. x. 2Ii ; iii. 
 VZ, VS. 
 
 11. WluTC failh rci^nis, il declares men to be 
 tl>e friends ofCiod; but where unbelief reigns, 
 it declares tlieiii to be his enemies. James ii. 23 ; 
 lleb. iii. 1*;^ ; Rev. xxi. 8. 
 
 12. Faith puts a man under frraec ; but un- 
 belief holds liiiii under wrath. Rom. iii. 21-20; 
 Kph. ii. H; John iii. 36; 1 Jolin v. 10; lleb. 
 iii. 17 ; Mark xvi. 10. 
 
 13. Faith jMirifies the heart ; but unbelief 
 keeps it polluted and impure. Actsxv. 9; Tit. 
 i 15, 10. 
 
 14. By faith tlie righteousness of Christ is 
 imputed to us ; but by unbelief we are shut up 
 under the law to perish. R )ni. iv. 23, 21 ; xi. 
 32; Cfal. ii. 10. 
 
 15. Faith makes our work acceptable to God 
 throuirh Chri.'^t ; but whatsoever is of unbelief is 
 sin : for without faith it is impossible to j)leasc 
 him. Heb. xi. ; Rom. xiv. 2^3. 
 
 10. Faith ci^i's us peace and comfort in our 
 souls ; but unbelief workcth trouble and tossiugs, 
 like the restless waves of the sea. Rom. v. 1 ; 
 James i. 0. 
 
 17. Faith makes us sec preciousness in 
 Christ; but unbelief sees no form, beauty or 
 comeliness in him. 1 Peter ii. 7; Isaiah liii. 
 1-3. 
 
 18. By faith we liavc our life In Christ's ful- 
 ness ; but by unbelief we starve and pine away. 
 Gal. ii. 2t\ 
 
 19. Faith gives us the victory over the law, 
 sin, death, the devil, and all evils ; but unbelief 
 
188 COME AND WELCOME 
 
 lays us obnoxious to them all. 1 Jolin v. 4, 5 ; 
 Luke xii. 46. 
 
 20. Faith will show us more excellency in 
 things not seen, than in them that are : but 
 unbelief sees more in things that are, than in 
 things that will be hereafter. 2 Cor. iv. 18 ; 
 Ileb. xi. 24-27. 
 
 21. Faith makes the ways of God pleasant 
 and delightful ; but unbelief maketh them heavy 
 and hard. Gal. v. 6; 1 Cor. xii. 10, 11 ; John 
 vi. 60; Ps. ii. 3. 
 
 22. By faith, Abraham, Isaac, and Jacob pos- 
 sessed the land of promise ; but because of un- 
 belief, neither Aaron, nor Moses, nor Miriam, 
 could get thither. Heb. xi. 9 ; iii. 19. 
 
 23. By faith the children of Israel passed 
 through the Red Sea ; but by unbelief the gene- 
 rality of them perished in the wilderness. Heb. 
 xi. 29 ; Jude 5. 
 
 24. By faith Gideon did more with three 
 hundred men, and a few empty pitchers, than 
 all the twelve tribes could do ; because they 
 believed not God. Judges vii. 16-22; Num. 
 xiv. 11. 
 
 25. By faith Peter walked on the water ; 
 but by unbelief he began to sink. Matt. xiv. 
 28-30. 
 
 Thus might many more be added, which for 
 the sake of brevity I omit ; beseeching every 
 one that thinks he hath a soul to save or be 
 damned, to take heed of nnhelief ; lest, seeing 
 there is a promise left us of entering into his 
 rest, any of us, by unbeliefs should indeed come 
 ?hort of it. 
 
TO JESUS CHRIST. ISO 
 
 IMPORTANCE OF EXAMININO WHETHER ONE HAS 
 COME TO CHRIST. 
 
 Vic come io self-examination. Sinner, thou 
 hast heard of the necessity of coming to Christ ; 
 also of ihc willingness of Christ to receive the 
 rnviin£;- soul : together with the benefit that 
 they by him shall have that indeed come to him. 
 Put tliyself now upon this serious inquiry, Ain 
 I indeed coine to Jesus Christ ? 
 
 Many motives I might here urge to j)revail 
 with thee to a conscientious performance of this 
 duty ; as, 
 
 1. Thou art in sin, in the flesh, in death, in 
 the snare of the devil, and under the curse of 
 the law, if thou art not coming to Jesus Christ. 
 
 2. T!iere is no way to be delivered from 
 these, but by coming to Jesus Christ. 
 
 3. If thou comest, Jesus Christ will receive 
 thee, and u-ill in noxcisc cast thee out. 
 
 4. Thou wilt not repent it in the day of 
 judgment, if thou now comest to Jesus Christ. 
 
 5. Rnt thou wilt surely mourn at last, if now 
 thou shalt refuse to come. And, 
 
 6. Lastly : Now thou hast been invited to 
 come ; now will thy judgment be greater, and 
 thy damnation more fearful, if thou shalt yet re- 
 fuse, than if thou hadst never heard of coming 
 to Christ. 
 
 Ohj. But we hope we are come to Jesus 
 Christ. 
 
 Ans. It is well if it prove so ; but lest thou 
 shouldst speak without ground, and so fall una- 
 Mares, into hell-hre, let us examine a little. 
 
190 COME AND WELCOME 
 
 First. Art thou indeed coming to Jesus 
 Christ ? What hast thou left behind thee ? What 
 didst thou come away from, in thy coming to 
 Jesus Christ? 
 
 When Lot came out of Sodom, he left the 
 Sodomites behind him. Gen. xix. 
 
 When Abraham came out of Chaldea, he left 
 his country and kindred behind him. Gen. xii. 
 1 ; Acts vii. 3. 
 
 When Ruth came to put her trust under the 
 wings of the Lord God of Israel; she left her 
 father and mother, her gods, and the land of 
 her nativity behind her. Ruth i. 15, 17; ii. 11, 
 
 When Peter came to Christ, he left his nets 
 behind him. Matt. iv. 20. 
 
 When Zaccheus came to Christ, he left the 
 receipt of custom behind him. Luke xviii. 2-9. 
 
 When Paul came to Christ, he left his own 
 righteousness behind him. Phil. iii. 7, 8. 
 
 When those that used curious arts came to 
 Jesus Christ, they took their books and burned 
 them, though in another man's eye they were 
 counted worth fifty thousand pieces of silver. 
 Acts xix. 19. 
 
 What sayest thou, man ? Hast thou left thy 
 darling sins, thy Sodomitish pleasures, thy ac- 
 quaintance, and vain companions ; thy unlaw- 
 ful gain, thy idle gods, and thy unlawful, curi- 
 ous arts behind thee ? If any of these be with 
 thee, and thou with them, in thy heart and life, 
 thou art not yet come to Jesus Christ. 
 
 Secondly. Art thou come to Jesus Christ? 
 Tell me, what moved ihce to come to Jesus 
 
TO JKSUS CIIUIST. 191 
 
 Christ ? Men ilo not usually come or go to this 
 or that placo, heforc tlioy have a muring cause ; 
 or rather, a cause moving ihem tlirrelo ; no 
 more ilo they come to Jesus Christ (I do not say 
 hefore they have a cause, but) before that cause 
 movcth them to come. What sayest thou ? 
 Hast tljou a cause moving thee to come? To be 
 at present in a state of condemnation is reason 
 suliicient for men to come to Jesus Christ for 
 life ; but that will siot do, except the cause move 
 them : the wliich it will never do until their 
 eyes be opened, to sec themselves in that con- 
 dition. For it is not a man's being under wrath, 
 but his seeing it, that moves him to come to 
 Jesus Christ. Alas ! all men, by sin, are under 
 wrath, yet but few of all come to Jesus Clirist. 
 And the reason is, because they do not see their 
 condition : Who hath warned you to flee from 
 the wruth to come. Matt. iii. 7. Until men are 
 warned, and also receive warning, they will not 
 come to Jesus Christ. 
 
 Take three or four instances for this. 
 
 1. Adam and Eve came not to Jesus Christ 
 imtil lliev received the alarm ; the conviction of 
 their undone state by sin. Gen. iii. 
 
 2. The children of Israel cried not out for a 
 mediator, before tluy saw themselves in danger 
 of death by the law. Exod. xx. 18, 19. 
 
 t^ Ht;fore the publican came, he saw himself 
 lost and uiulone. Luke xviii. 13. 
 
 4. The prodigal came not, until he saw 
 death at the door ready to devour him. Luke xv. 
 17, 18. 
 
 5. The three thousand came not, until they 
 
192 COME AND WELCOME 
 
 knew not what to do to be saved. Acts ii. 
 37-39. 
 
 6. Paul came not, until he saw himself lost 
 and undone. Acts ix. 3-11. 
 
 7. Lastly. Before the goaler came, he saw 
 himself undone. Acts xvi. 29-31. And L tell 
 thee, it is an easier thing to persuade a well man 
 to go to the physician for cure ; or a man with- 
 out hurt, to seek a plaster to cure him, than it 
 is to persuade a man that sees not his soul-dis- 
 ease, to come to Jesus Christ : the whole have 
 no need of a physician ; then, why should they 
 go to him ? The full pitcher can hold no more ; 
 then why should it go to the fountain ? And if 
 thou comest full, thou comest not aright; and 
 be sure Christ will send thee empty away ; hut 
 he healeth the broken in heart, and hindeth up 
 their wounds. Mark ii. 17 ; Ps. cxlvii. 3. 
 
 Thirdly. Art thou coming to Jesus Christ ? 
 Tell me, what thou seest in him, to allure thee 
 to forsake all the world to come to him ? I say, 
 what hast thou seen in him ? Men must see 
 something in Jesus Christ, else they will not 
 come to him. 
 
 1 . What comeliness hast thou seen in his per- 
 son ? Thou comest not, if thou seest no form 
 nor comeliness in him. Isa. liii. 2, 3. 
 
 2. Until those mentioned in the Song of So- 
 lomon were convinced, that there \\^s more 
 beauty, comeliness, and desirableness in Christ, 
 than in ten thousand, they did not so much as 
 ask where he was, nor incline to turn aside after 
 him. Cant. chap. 5. and 6. 
 
 There be many things on this side heaven, 
 
Ti) JESUS CIIKIST. 193 
 
 tfuit can and do carry away the heart ; and so 
 will do, so lonir as thou livcst, if thou shall be 
 kept blind, and not be admitted to see the beauty 
 of the Lord Jesus. 
 
 Fourthly. Art thou come to the Lord Jesus ? 
 What hast ihoii found in him, since thou canicst 
 to him ? 
 
 Peter found with him the word of eternal 
 life. John vi. (»m. 
 
 They that Peter makes mention of, found 
 him a living stone, even such a living stone as 
 communicated life to them. 1 Pet. ii. 6. 
 
 (,'hrist says that they who come to him shall 
 find rest unto their souls. Hast thou found 
 rest in him for thy soul ? Matt. xi. 29. 
 
 Let us po back to the times of the Old Tes- 
 tament. 
 
 First. Abraham found that in him which 
 made him leave his country for him, and become 
 for his sake a j)iltrrim and stranger in the earth, 
 (ien. xii. 1, 3: Heb. xi. 8. 
 
 Secondly Moses found that in him, which 
 made him forsake a crown, and a kingdom too, 
 for him. 
 
 Thirdly. David found so much in him, that 
 he esteemed on«' day in his house better than a 
 th«»usand ; yea, to be a door-keej)er therein, was 
 better than to dwell in the tents of wickedness. 
 Ps. Ixxxiv. 10. 
 
 Fourthly. Wliat did Daniel and the three 
 children find in him, to make them run the haz- 
 ards of the fierv furnace, and the den of lions, 
 for his sake ? Dan. v. 23 ; vi. 23. 
 
 Let us come down to martyrs. 
 
194 COME AND WELCOME 
 
 First. Stephen found that in him, that made 
 him joyfully and quietly yield up his life for his 
 name. Acts vii. 55-60. 
 
 Secondly. Ignatius found that in him, that 
 made him choose to go through the torments of 
 the devil, and hell itself, rather than not to have 
 him. Acts and Monuments, vol. iv. p. 25. 
 
 Thirdly. What saw Romanus in Christ, when 
 he said to the raging emperor, who threatened 
 him with fearful torment, " Thy sentence, O em- 
 peror, I joyfully embrace, and refuse not to be 
 sacrificed by as cruel torments as thou canst in- 
 vent." lb. p. 116. 
 
 Fourthly. What saw Menas, the Egyptian, 
 in Christ, when he lay under the most cruel tor- 
 ments ? " There is nothing in my mind that can 
 be compared to the kingdom of heaven ; neither 
 is all the world, if it was weighed in a balance, 
 to be compared with the price of one soul. Who 
 is able to separate us from the love of Jesus 
 Christ our Lord ? And I have learned of my 
 Lord and King, not to fear them that kill the 
 body." lb. p. 117. 
 
 Fifthly. What did Eulaliah see in Christ, 
 when she said, as they were pulling her one joint 
 from another, " Behold, O Lord, I will not forget 
 thee. What a pleasure is it for them, O Christ! 
 that remember thy triumphant victory!" lb. p. 121. 
 
 Sixthly. What do you think did Julietta see 
 in Christ when, at the emperor's telling her, 
 *' that except she would worship the gods she 
 should never have protection, laws, judgments, 
 nor life," she replied, " Farewell, riches ; wel- 
 come, poverty. All that I have, if it were a 
 
TO JESUS CHRIST. 195 
 
 thousand times more, would I pivc, rather tlian 
 to speak one wicked and blasphemous word 
 against my Creator ?" II). p. 123. 
 
 Seventhly. What did Marcus Arethusius sec 
 in Christ wlien, after his enemies had cut his 
 flesh, anointed it with honey, and han^^od liim up 
 in a basket, for flics and bees to feed on, he ex- 
 claimed, "He would not give (to uphold idolatry) 
 one half-penny to save his life." lb. p. 123. 
 
 But what need 1 thus give particular instances 
 of words and smaller actions, when the love 
 (Christians bear to Christ has been shown, by 
 their i)lood, their enduring hunger, sword, fire, 
 pulling asunder, and all the torments that the 
 devil and hell could devise ? 
 
 What hast thou found in him, sinner ? 
 
 What ! C'ome to Christ and find nothing in 
 him, when all things that arc worth looking for 
 arc in him, or, if any thing, yet not enough to 
 wean thee from thy sinful delight and fleshly 
 lusts? Away; thou art not come to Jesus Christ. 
 
 He that is come to Jesus Christ, hath found 
 in him that, as I said, which is not to be found 
 any where else : as. 
 
 First. He that is come to Christ, hath found 
 God in him reconciling the world unto himself, 
 not imputing their trespasses to them : and so 
 God is not to be found in heaven and earth be- 
 sides. 2 Cor. V. 10. 
 
 Secondhj. He that is come to Jrsus Christ, 
 hath found in him a fountain of grace, suflicient 
 not only to pardon sin, but to sanctify the soul, 
 and to preserve it from falling in this evil world. 
 
 Thirdly. He that is come to Jesus Christ, 
 
196 COME AND WELCOME 
 
 hath found virtue in him : such virtue, that if he 
 does but touch thee with his word, or thou him 
 by faith, life is forthwith conveyed into thy soul. 
 It makes thee wake, as one that is waked out of 
 his sleep : it awakes all the powers of the soul. 
 Ps. XXX. 11, 12; Cant. vi. 12. 
 
 Fourthly. Art thou come to Jesus Christ ? 
 Thou hast found glory in him, glory that sur- 
 mounts and goes beyond : " Thou art more 
 glorious than the mountains of prey." Ps. 
 xxvi. 4. 
 
 Fifthly. What shall I say? Thou hast 
 righteousness in him ; thou hast found rest, 
 peace, delight, heaven, glory, and eternal life. 
 
 Sinner, be advised ; ask thy heart again, say- 
 ing. Am I come to Jesus Christ ? for upon this 
 one question, Am I come or am, I not, hang 
 heaven and hell, as to thee. If thou canst say, / 
 am come, happy, happy man art thou ! But if 
 thou art not come, what can make thee liappy ? 
 Yea, what can make that man happy, that for 
 his not coming to Jesus Christ for life, must be 
 damned in hell ? 
 
 ENCOURAGEMENT FOR THE COMING SINNER. 
 
 Coming sinner, I have now a word for thee : 
 be of good comfort, " He will in nowise cast out." 
 Of all men, thou art the blessed of the Lord ; 
 *' The Father hath prepared his Son to be a sa- 
 crifice for thee, and Jesus Christ, thy Lord, is 
 gone to prepare a place for thee." John i. 29 ; 
 Heb. X. 
 
 What shall I say to thee ? Thou comest 
 where thou canst not want any thing, for soul, 
 
197 TO JESrs CHRIST. 
 
 or body, for this world, or that to come, but it is 
 to be had in or by Jesus CJirist. 
 
 As it is said of tho land that the Danitcs 
 went to possess ; so, and with much more truth, 
 it may be said of Christ, He is sucli a one, with 
 whom there is no want of any good thing that is 
 in heaven or earth. 
 
 A full Christ is thy Christ. 
 
 First. He is full of grace ; f^race is some- 
 times taken for li)ve : never any loved like Jesus 
 Christ. Jonathan's love went beyond the love 
 of women ; but tlie love of Christ jxtsscs know- 
 IcdfTc. It is beyond the love of all the earth, of 
 all creatures, even of men and angels. His love 
 |)revailed with him to lay aside his glory, to 
 leave the heavenly place, to clothe himself with 
 flesh, to be born in a stable, to be laid in a man- 
 ger, to live a |X)or life in the world, to take upon 
 him our sicknesses, infirmities, sins, curse, death, 
 and the wrath that was due to man. And all 
 this he did for a base, undeserving, unthankful 
 people ; yea, for a people that was at enmity 
 with him. '* For when we were yet without 
 strength, in due time Christ died for the ungod- 
 ly. For scarcely for a righteous man will one 
 die ; yet peradventure for a good tnan, some 
 would even dare to die. But (iod commendeth 
 his love toward us, in that, while wc were yet 
 sinners, Christ died for us. Much more then, 
 being now justified bv his blood, we sliall be sa- 
 ved Irom wrath through him. For if, when wo 
 were enemies, we were reconciled to God by 
 the d« ath of his Son ; mufh more, being reron- 
 cih'l, we shall be saved by hi? life." Rom v. 6-10- 
 
 \V 
 
COME AND WELCOME 198 
 
 Secondly. He is full of truth, full of grace 
 and truth. Truth, that is, faithfulness in keep- 
 ing promise, even this of the text, (with all 
 other,) I will in nowise cast out. Hence it is 
 said, that his words are true, and that he is the 
 faithful God, that keepeth covenants. And 
 hence it is also that his promise is called truth, 
 thou wilt fulfil thy truth unto Jacob and thy 
 mercy unto Abraham, which thou hast sworn 
 unto our fathers from the days of old. There- 
 fore it is said again, that both himself and words 
 are truth : *'I am the truth — the Scripture of 
 truth — thy word is trutli — thy law is truth — and 
 my mouth, saith he, shall speak truth." John xiv. 
 7; xvii. 17; Dan. x. 21 ; 2 Sam. vii. 28; Prov. 
 viii. 7; Ps. cxix. 142; Eccles. xii. 10; Isa. xxv. 
 1 ; Mai. ii. 2 ; Acts xxvi. 25; 2 Tim. ii. 12, 13. 
 
 Now I say, his word is truth, and he is full 
 of truth to fulfil his truth, even to a thousand 
 generations. Coming sinner, he will not deceive 
 thee ; come boldly to Jesus Christ. 
 
 Thirdly. " He is full of wisdom : he is made 
 unto us of God's wisdom :" "Wisdom to manage 
 the afliiirs of his Church in general, and the affairs 
 of every coming sinner in particular. And upon 
 this account he is said to be head over all things, 
 1 Cor. i. 30 ; Eph. i. 22. Because he manages 
 all things that are in the world by his wisdom^ 
 for the good of his church ; all men's actions, 
 all Satan's temptations, all God's providences, 
 crosses, and disappointments ; all things what- 
 ever are under the hand of Christ, who is the 
 wisdom of God, and he ordereth them all for 
 good to his church ; and if Christ can help it, 
 
TO JESUS CHRIST. 199 
 
 (and be sure he can,) nothing shall happen or 
 fall out iu the world, but it shall, in despite of 
 all opposition, have a good tendency to his 
 churrh and people. 
 
 Fourthly. He is full of spirit to communi- 
 cate to the coming sinner ; he has therefore 
 receii-ed it without measure, that he may com- 
 municate it to every member of his body, accor- 
 ding as every man's measure thereof is allotted 
 liim by the Father. Wherefore he saitli, that he 
 that comes to him, ** out of his belly shall flow 
 rivers of living water/' John iii. 34 ; Tit. iii. 5, 
 6 ; John vii. 38. 
 
 Fifthly. He is indeed a storehouse, full of 
 all the graces of the Spirit : '* Of his fulness have 
 all we received, and grace for grace.''' Here is 
 more faith, more love, more sincerity, more hu- 
 mility, more of every grace, and of this, even 
 more of this he giveth to every lowly, humble, 
 penitent, coming sinner. Wherefore, coming 
 soul, thou comest not to a barren wilderness, 
 when thou comest to Jesus Christ. John i, 16. 
 
 Sixthly. He is full of bowels and compassion ; 
 and they shall feel and fmd it so, that come to 
 him for life. He can bear with thy weakness, 
 he can pity thy ignorance, he can be touched 
 with the feeling of thy infirmities, he can affec- 
 tionately forgive thy transgressions, he can heal 
 thy backslidings, and love thee freely. His com- 
 passions fail not, " And he will not break a 
 bruised reed, nor quench the smoking flax ; he 
 can pity those whom no eye pities, and be afflicted 
 in all thy afflictions." Matt. xxvi. 41 ; Heb. v. 
 ti; ii. 18; MatL ix. 2; Hos xiv. 4; Ezek. xvi. 
 
200 COME AND WELCOME 
 
 5, 6 ; Isa. Ixiii. 9 ; Ps. Ixxviii. 38 ; Ixxxvi. 15 ; 
 cxii. 4 ; Isa. xlii. 3. 
 
 Seventhly. Coming soul, the Jesus thou art 
 coming to is full of might and terribleness, for 
 thy advantage. He can suppress all thine ene- 
 mies. He is the Prince of the kings of the earth. 
 He can bow all men's designs for thy help : He 
 can break all snares laid for thee in the way : 
 He can lift thee out of all difficulties, wherewith 
 thou mayest be surrounded : He is wise in heart, 
 and mighty in power. Every life under heaven 
 is in his hand ; yea, the fallen angels tremble 
 before him. And he will save thy life, coming 
 sinner. 1 Cor. i. 24; Rom. viii. 28; Matt, 
 xxviii. 18 ; Ps. xxvii. 5, 6 ; Job ix. 4 ; John xvii. 
 2 ; Matt. viii. 29 ; Luke viii. 28 ; James ii. 19. 
 
 Eighthly. Coming sinner, the Jesus to whom 
 thou art coming, is lowly in heart. He despis- 
 eth not any. It is not thy outward meanness, 
 nor thy inward weakness ; it is not because thou 
 art poor, or base, or deformed, or a fool, that he 
 will despise thee ; he hath chosen the foolish, 
 the base and despised things of this world, to 
 confound the wise and mighty. He will bow 
 his ear to thy stammering prayers ; he will un- 
 derstand the meaning of thy inexpressible groans ; 
 he will respect thy weakest offering, if there be 
 in it but thy heart. Luke xiv. 21 ; Prov. iv. 4-6 ; 
 Isa. xxxviii. 14, 15; Cant. v. 16; John iv. 27; 
 Mark xii. 33, 34 ; James v. 11. 
 
 Now is not this like a blessed Christ, coming 
 6inner ? Art thou not like to fare well when 
 thou hasl embraced him, coming sinner? But, 
 Secondly, Thou hast yet another advantage 
 
TO JK8U8 CHRIST. 201 
 
 by Jesus Christ, who art coining to him ; for he 
 is not only full but free. He is not sparint^ of 
 what ho has. He is ()j)en-heartcd and open-hand- 
 ed. Let nic in a few particulars show thee this ; 
 
 Fir^t. It is evident, because he calls thee. 
 He rails upon thee to come to him : which he 
 would not do, were he not free to give : yea, he 
 bids thee, when come, ask, seek, knock : and 
 for thy encouragement, adds to every command 
 a promise : seek, and yc shall find : ask, and ye 
 shall receive : knock, and it shall be opened un- 
 to you. If the rich man should say thus to the 
 poor, would not he be reckoned a free-hearted 
 man? I say, should he say to the poor, Come to 
 my door, ask at my door, knock at my door, and 
 you shall find and have; would he not be count- 
 ed liberal? And thus doth Jesus Christ. Mind it, 
 coming sinner. Isa. Iv. 3 ; Ps. 1. 15 ; Matt. vii. 7, 8. 
 
 Sfcnndly. He doth not only bid thee come, 
 but tells thee he will heartily do thee good : yea, 
 he will do it with rejoicing. '* I will rejoice over 
 them to do them good, with my whole heart, and 
 with my whole soul." Jer. xxxii. 11. 
 
 Thirdly. It appears that he is free, because 
 he gives freely. He gives to all men liberally, 
 and upbraideth not. James i. 5. There are 
 some that will not deny the poor a favor, but 
 they will mix their mercies with so many taunts, 
 that the persons on whom they bestow their cha- 
 rity, shall find but little sweetness in it. But 
 Christ does not so, coming sinner. He casteth 
 all thine iniquities behind his back : thy sins and 
 iniquities he will remember no more. Isa. 
 xxxviii. 17; Heb. viii. 12. 
 
302 COME AND WELCOME 
 
 Fourthly. That Christ is free, is manifest by 
 the complaints that he makes against them that 
 will not come to him for mercy : I say, he com- 
 plains, saying, " O Jerusalem, Jerusalem, how 
 often would I have gathered thy children togeth- 
 er, even as a hen gathereth her chickens under 
 her wings, and ye would not." Matt, xxiii. 37. 
 I say he speaks it by way of complaint. He 
 saith also in another place : *' But thou hast not 
 called upon me, O Jacob." Isa. xliii. 22. Com- 
 ing sinner, see here the willingness of Christ to 
 save : see here how free he is to communicate 
 life, and all good things, to such as thou art. 
 He complains if thou comest not : he is displeas- 
 ed, if thou callest not upon him. 
 
 Hark, coming sinner, once again. When 
 Jerusalem would not come to him for safeguard, 
 he beheld the city, and wept over it, saying, "If 
 thou hadst known, even thou, at least in this thy 
 day, the things that belong to thy peace, but 
 now they are hid from thine eyes." Luke xix. 42. 
 
 Fifthly. Lastly, he is open and free-hearted 
 to do thee good, as is seen by the joy and rejoi- 
 cing that he manifests at the coming home of 
 poor prodigals : He receives the lost sheep 
 with rejoicing ; the lost goat with rejoicing. 
 Yea, when the prodigal came home, what joy 
 and mirth, what music and dancing, was in his 
 father's house ? Luke xv. 22-25. 
 
 Thirdly. Coming sinner, I will add another 
 encouragemennt for thy help. 
 
 First. God has prepared a mercy-seat, a 
 throne of grace, to sit on ; that thou mayest 
 come thither to him, and that he may from thenee 
 
To JESUS CHRIST. 303 
 
 hear tliee, and receive thee. *' I will conitiiune 
 with thee (sailh he) from above the mercy-seat.'* 
 Exod. XXV. 2^Z. 
 
 As if he should say, Sinner, when thou com- 
 est to me, thou shalt fiiid me uj)on the mercy-seat, 
 where also I am always found by the undone, 
 coming sinner. Thither I brin^ my pardon, 
 there I hear and receive their petitions, and 
 accept them to my favor. 
 
 Secondly. God hath also prepared a golden 
 altar for tiiee to offer thy f)raycrs and tears upon. 
 A golden altar: It is called a golden altar, to 
 show wliat wortli it is of in God's account ; for 
 tliis golden altar is Jesus Christ: This altar 
 sanctifies thy gift, and makes thy sacrifices accept- 
 rjhle. This altar then makes thy groans golden 
 groans ; thy tears, golden tears, and thy prayers, 
 golden prayers, in the eye of that God thou 
 comest to, coming sinner. Rev. viii. 3 ; Matt, 
 xxiii. 19; lleb. x. 10 ; 1 Pet. ii. 5. 
 
 Thirdly, God hath strewed all the way, 
 from the gate of hell, where thou wast, to the 
 gate of heaven, whither thou art going, with 
 Mowers out of his own garden. Behold, how 
 the promises, invitations, calls and encourage- 
 ments, like lilies, lie round thee. Take heed that 
 thou dost not tread them under foot, sinner. 
 With promises, did I say? Yea, he hath mixed 
 all those with his own name and his Son's 
 name ; also with the name of mercy, goodness, 
 compassion, love, pity, grace, forgiveness, par- 
 don, to encourage the coming sinner. 
 
 Fourthly. He hath also, for thy encourage- 
 ment, laid up the names, and set forth the sins 
 
204 COME AND WELCOME 
 
 of those that have been saved. In his book they 
 arc fairly written, that thou, through patience and 
 comfort of the Scriptures, mightest have hope. 
 
 In this book is recorded Noah's maim and 
 sin ; and how God had mercy upon him. 
 
 In this record is fairly written the name of 
 Lot, and the nature of his sin ; and how the 
 Lord had mercy upon him. 
 
 In this record thou hast also fairly written 
 the names of Moses, Aaron, Gideon, Samson, 
 David, Solomon, Peter, Paul ; with the nature 
 of their sins, and how God had mercy upon them, 
 and all to encourage thee, coming sinner. 
 
 Fifthly. I will add yet another encourage- 
 ment for the man that is coming to Jesus Christ. 
 Art thou coming? Art thou coming indeed? "Why, 
 
 First. Then this thy coming is by virtue of 
 God's call. Thou art called ; calling goes before 
 coming : coming is not of works, but of him that 
 calleth. " He went up into a mountain, and 
 called to whom he would, and they came to him.'* 
 Mark iii. 13. 
 
 Secondly. Art thou coming ? This is also by 
 the virtue of illumination. God has made thee 
 see, and therefore thou art coming. So long as 
 thou wast in darkness, thou lovedst darkness ; 
 and couldst not abide to come, because thy deeds 
 are evil. But being now illuminated and made 
 to see what and where thou art, and also what 
 and where thy Saviour is, now thou art coming 
 to Jesus Christ. " Blessed art thou, Simon Bar- 
 jona ; for flesh and blood hath not revealed it 
 unto thee, (saith Christ,) but my Father which 
 is in heaven." Matt. xvi. 17. 
 
TO JESUS CHRIST. *-i05 
 
 Thirdly. Art thou cimjing ? This is hcrause 
 God has inclined thy heart to come. God hath 
 called thee, illuminated thee, and inclined thy 
 heart to come ; and therefore thou coniest to 
 Jesus (Christ. It is (iod that workcth in thee to 
 will, and to come to Jesus Christ, ("ominfr sin- 
 ner, bless God, lor that he hath given thee a 
 will to come to Jesus Christ. It is a sign that 
 thou belongest to Jesus Clirist; because (iod 
 has made thee willing to come to him. Ps. ex. 3. 
 Bless God for slaying the enemy of the mind ; 
 had he not done it, thou wouldst, as yet, have 
 hated thine own salvation. 
 
 Fourthly. Art thou coming to Jesus Christ ? 
 It is God that giveth the power ; power to pur- 
 sue thy will in matters of salvation is the gift of 
 God. It is God that worketh in you both to 
 will and to do. Phil. ii. 13. Not that God gives 
 will to come, where he gives no power; but 
 thou shouldst take notice, that power is an addi- 
 tional mercy. The church saw that will and 
 power were two things, when she cried. Draw 
 me, and we will run after thee, (Cant. i. 4.) And 
 so did David too, when he said, I will run the 
 ways of thv commandments when thou shalt en- 
 large my iieart. Will to come, and power to 
 pursue thy will, is double mercy, coming sinner. 
 
 Fifthly. All thy strange, passionate, sudden 
 rushings forward after Jesus Christ, (coming sin- 
 ners know what I mean,) they also are thy helps 
 from God. Perhaps thou feelest at some times, 
 more than at others, strong stirrings up of the 
 heart to fly to Jesus Christ ; now thou hast at 
 this time a sweet gale of the Spirit of God, filling 
 
 18 
 
206 COME AND WELCOME, ETC. 
 
 thy sails with the fresh gales of his good Spirit ; 
 and thou ridest at those times, as upon the wings 
 of the wind, being carried out beyond thyself, 
 beyond the most of thy prayers, and also above 
 all thy fears and temptations. 
 
 Sixthly. Coming sinner, hast thou not now 
 and then had some blessed words from the lips 
 of Jesus Christ, dropping like a honeycomb upon 
 thy soul to revive thee when thou wast in the 
 midst of despondency ? 
 
 Seventhly. Does not Jesus Christ sometimes 
 give thee a glimpse of himself, though perhaps 
 thou seest him but for a moment? 
 
 Eighthly. Hast thou not sometimes, as it were, 
 the very warmth of his wings overshadowing the 
 face of the soul, that gives thee, as it were, a 
 gleam upon thy spirit, as the bright beams of the 
 sun do upon thy body, when it suddenly breaks 
 out of a cloud, though presently all is gone away ? 
 
 Well, all these things are the good hand of 
 thy God upon thee, and they are upon thee to 
 constrain, to provoke, and to make thee willing, 
 and able to come, that thou mightest in the end 
 be saved. 
 
 THE END. 
 
SELECTED HYMNS 
 
 HYMN 1. CM. 
 
 THERE is a voice of sovereign grace 
 Sounds from the sacred word; 
 
 " Ho ! ye despairing sinners, come, 
 And trust upon the Lord." 
 
 My soul obeys th' Almighty call, 
 
 And runs to this relief; 
 I would believe thy promise, Lord, 
 
 Oh ! help my nnbelief. 
 
 To the dear fountain of thy blood, 
 
 Incarnate God, I fly; 
 Here let me wash my spotted soul 
 
 From crimes of deepest dye. 
 
 Stretch out thine arm, victorious King, 
 
 My reigning sins subdue ; 
 Drive the old dragon from his seat 
 
 With his apostate crew. 
 
 A guilty, weak, and helpless worm. 
 
 On thy kind arras I fall ; 
 Be thou my strength and righteousness, 
 
 My Jesus, and my all ! 
 
 HYMN 2. L. M. 
 
 Behold, I stnnd at the door. Rev. iii. 20. 
 
 BEHOLD a stranger at the door ! 
 He gently knocks, has knock'd before; 
 Hath waited long — is waitinjj still ; 
 You treat no other friend so ill. 
 
 Oh, lovely attitude, he stands 
 With melting heart and loaded hands ! 
 Oh, matchless kindness ! and he shows 
 This matchless kindness to his foes ! 
 
 But will he prove a friend indeed 1 
 He will ; the very friend you need ; 
 The friend of sinners — yes, 'tis He, 
 With garments dyd on Calvary. 
 
208 SELECTED HYMNS. 
 
 Rise, touch'd with gratitude divine ; 
 Turn out his enemy and thine, 
 That soul-destroying monster sin, 
 And let the heavenly stranger in. 
 
 Admit him, ere his anger bum, 
 His feet departed ne'er return ; 
 Admit him, or the hour's at hand, 
 You'll at his door rejected stand. 
 
 HYMN 3. C. M. 
 Isa. Iv. 1, 2. 
 
 LET every mortal ear attend, 
 
 And every heart rejoice ! 
 The trumpet of the gospel sounds, 
 
 With an inviting voice. 
 
 Ho ! all ye hungry, starving souls, 
 Who feed upon the wind, — 
 
 And vainly strive, with earthly toys, 
 To fill an empty mind : — 
 
 Eternal wisdom has prepar'd 
 
 A soul-reviving feast ; 
 And bids your longing appetites 
 
 The rich provision taste. 
 
 Ho ! ye who pant for living streams. 
 
 And pine away and die ; 
 Here, you may quench your raging thirst, 
 
 With springs that never dry. 
 
 The happy gates of gospel grace 
 
 Stand open all the day ; 
 Lord, we are come to seek supplies. 
 
 And drive our wants away. 
 
 HYMN 4. C. M. 
 Repentance. Zech, xii. 10. 
 ALAS ! and did my Saviour bleed ! 
 
 And did my Sov'reign die? 
 Would he devote that sacred head 
 For such a worm as I ? 
 
 Was it for crimes, that I had done- 
 He groan'd upon the tree ?— 
 
SELECTED IITMN8. 209 
 
 Amazinfi^ pity ! grace unknown ! 
 And love beyond degree ! 
 
 Well miphi the sun in darkness hide, 
 
 And shut his glories in, 
 ^Vil«•n God. the mighty Maker, died 
 
 For man, the creature's sin. 
 
 Thn'^ m\a.h{ I hide my blushing face, 
 
 While his dear cross appears ; 
 Dissolve, my heart, in thankfulness, 
 
 And melt, my eyes, to tears. 
 
 But drops of tears can ne'er repay 
 
 The debt of love I owe ; 
 Here, Lord, I give myself away — 
 
 'Tis all that I can do. 
 
 HYMN 5. L. P. M. 
 
 O LOVE divine, what hast thou done ! 
 
 The Lord of life hath died for me ! 
 The Father's co-etemal Son 
 
 Bore all my sins upon the tree ; 
 Th' incarnate God for me halh died 
 The Lord, my love, was crucified. 
 
 Sinners, behold, as ye pass by. 
 
 The bleeding Prince of life and peace ; 
 
 Coine, sinners, see your Saviour die, 
 And say, was ever grief like his? 
 
 Come, feel with me his blocni applied, 
 
 The Lord, my love, was crucified : 
 
 Is crucified for you and me. 
 
 To bring us, rebels, back to God ; 
 Salvation now for us is free; 
 
 His church is purchas'd with his blood ; 
 Pardon and life flow from his side; 
 The Lord, my love, is crucified. 
 
 Then let us sit beneath his cross, 
 
 And gladly catch the healing stream ; 
 
 All things for him account hut dross, 
 And give up all our hearts to him 
 
 Of nothing speak, or think beside, 
 
 The L«">rd, my lovp, wa^ crucified 
 IB" 
 
310 SELECTED HYMNS. 
 
 HYMN 6. 7s. 
 TO the cross where Jesus dies, 
 
 Where my Lord resigns his breath, 
 Where affliction veils his eyes, 
 
 Swimming in the tears of death : 
 Thither bringing all my guilt, 
 
 From avenging wrath I flee, 
 To the blood of sprinkling spilt — 
 
 Spilt to let the sinner free. 
 
 'Mid convulsive agonies, 
 
 Peace his quivering lips impart ; 
 Pardon seal'd by broken sighs 
 
 Issuing from a bursting heart ; 
 Let me feel this healing power, 
 
 Let this harden'd heart of stone, 
 Melt beneath this purple shower, 
 
 From his body trickling down. 
 
 On those temples, crown'd with thorns, 
 
 Suff''ring majesty appears ; 
 Love that dying face adorns, 
 
 Stain'd with blood, and soil'd with tears j 
 Pierce the shadows of the heart. 
 
 With the light'ning of that eye ; 
 Smiles of peace to me impart, 
 
 Let me feel, or I must die ! 
 
 HYMN 7. L. M. 
 
 Intercession. Heb. vii. 25. 
 HE lives, the great Redeemer lives, 
 (What joy the blest assurance gives !) 
 And now, before hit Father God, 
 Pleads the full merit of his blood. 
 
 Repeated crimes awake our fears. 
 And justice, arm'd with frowns, appears ; 
 But in the Saviour's lovely face 
 Sweet mercy smiles, and all is peace. 
 
 Hence, then, ye black despairing thoughts; 
 
 Above our fears, above our faults. 
 
 His powerful intercessions rise, 
 
 And guilt recedes, and terror dies. 
 
 In every dark distressful hour, 
 
 When sin and Satan join their power, 
 
SELECTED IIYMim. 211 
 
 Lei this dear hope repel ihe dart, 
 That JKSUS bears us on his heart. 
 
 Great AdvcK-ate, Alini<,'hty Friend — 
 On him our humble hopes depend: 
 Our L.iuse can never, never tail, 
 For JESUS pleads and must prevail. 
 
 HYMN 8. C. M. 
 
 Ftninlain. Zach. xiii. 1. 
 
 THERE is a O-untaiu fiU'd with blood, 
 
 Drawn from Emmanuel's veins; 
 And sinners, plung'd beneath that dood, 
 
 Lose all their guilty stains. 
 The dying thief rejoiced to see 
 
 That fountain in his day; 
 Anil there may I, as vile as he, 
 
 Wash all my sins away. 
 
 Dear dying Lamb, thy precious blood 
 
 Shall never lose its power, 
 Till all the ransom'd church of God 
 
 Be sav'd to sin no more. 
 
 E'er since, by faith, I saw the stream, 
 
 Thy flowing wounds supply, 
 Redeen>ing love ha.s been my theme, 
 
 And shall be— till I die. 
 
 Then in a nobler, sweeter song, 
 
 I'll sing thy pow'r to save; 
 When this pi»or, lisping, stamm'ring tongue 
 
 Lies silent in the grave. 
 
 HYMN 9. 8, 7. 
 Light. Isa. \x. 2. 
 LIGHT of those whose dreary dwelling 
 
 Borders on the shades of death, 
 Come, and by thy love's revealing. 
 
 Dissipate the clouds beneath : 
 The new heav'n and earth's Creator 
 
 In o»ir deepest darkness rise, 
 Soatt'ring all the night of nature, 
 
 Ponring eye-sight on our eyes. 
 
 Still we wail for thiii»> appearing; 
 Life and jov fhv beams impart, 
 
SELECTED HYMNS. 
 
 Chasing all our fears, and cheering 
 
 Every poor, benighted heart : 
 Come, and manifest the favor 
 
 Thou hast for the ransom'd race ; 
 Come, thou glorious God and Saviour ! 
 
 Come, and bring the gospel grace, 
 
 Save us, in thv great compassion, 
 
 O thou mild, pacific Prince ! 
 Give the knowledge of salvation, 
 
 Give the pardon of our sins j 
 By thine all-sufficient merit. 
 
 Every burden'd soul release ; 
 Every weary, wand'ring spirit, 
 
 Guide into thy perfect peace. 
 
 HYMN 10. 8, 7, 4. 
 
 The Surrender. 
 WELCOME, welcome, dear Redeemer, 
 
 Welcome to this heart of mine ; 
 Lord, I make a full surrender, 
 Ev'ry pow'f and thought be ihine, 
 
 Thine entirely. 
 Through eternal ages thine. 
 
 Known to all to be thy mansion. 
 Earth and hell will disappear ; 
 
 Or in vain attempt possession. 
 When they find the Lord is near — 
 
 Shout, O Zion ! 
 Shout, ye saints, the Lord is here ! 
 
 HYMN n. L. M. 
 TVie noblest resohdion. Josh. xxiv. 15. 
 MAY I resolve with all my heart. 
 With all my pow'rs to serve the Lord ; 
 Nor from his precepts e'er depart, 
 Whose service is a rich reward. 
 
 Oh, be his service all my joy ! 
 Around let my example shine, 
 Till others love the blest employ. 
 And join in labors so divine. 
 
 Be this the purpose of my soul, 
 My solemn, my determin'd choice, 
 
SELECTED HYMNS. 213 
 
 To yield to his supreme control, 
 Ana in his kind commands rejoice. 
 
 Oh, may I never faint, nor tire, 
 Nor wand'nn^', have his sacred ways; 
 Great God, accept my soul's desire, 
 And give mc strength to live thy praise. 
 
 HYMN 12. L. M. 
 
 Self -(Udiait ion, to God. 
 LORD, 1 am thine, entirely thine, 
 Purchas'd and sav'd by blood divine ; 
 With full consent thine I would be. 
 And own thy sov'rcign right in me. 
 
 Grant one poor sinner more a place 
 Among the children of thy grace ; 
 A wretched sinner, lost to Gfod, 
 But ransora'd by Immanuel's blood. 
 
 Thee, my new Master, now I call, 
 And consecrate to thee my all ; 
 Lord, let me live and die to thee — 
 Be thine through all eternity. 
 
 HYMN 13. CM. 
 Saviour. John iv. 42. 
 
 THE Saviour ! Oh, what endless charms 
 
 Dwell in the blissful sound ! 
 iLs influence every fear disarms, 
 
 And spreads sweet peace around. 
 
 Here pardon, life, and joys divine, 
 
 In rich effusion flow, 
 For guilty rebels, lost in sin, 
 
 And doom'd to endless wo. 
 
 Oh, the rich depths of love divine, 
 
 Of bliss, a boundless store ! 
 Dear Saviour, let me call thee mine ; 
 
 I cannot wish for more. 
 
 On thee alone my hope relics. 
 
 Beneath thy cross I fall ; 
 Mv Lord, my life, my sacrifice, 
 
 My Saviour, and iiiy all. 
 
214 SELECTED HYMNS. 
 
 HYMN 14. L. M. 
 
 Way to Canaan. John xiv. 6. 
 
 JESUS, my all, to heaven is gone, 
 He whom I fix'd my hopes upon ; 
 His track I see, and I'll pursue 
 The narrow way till him I view. 
 
 The way the holy prophets went, 
 The road that leads from banishment, 
 The King's highway of holiness 
 I'll go, for all his paths are peace. 
 
 This is the way I long have sought, 
 And mourn'd because I found it not ; 
 My grief, my burden long has been. 
 Because I could not cease from sin. 
 
 The more I strove against his pow'r, 
 I sinn'd and stumbled but the more, 
 Till late I heard my Saviour say. 
 Come hither, soul, " I am the way." 
 
 Lo ! glad I come, and thou, blest Lamb, 
 Shalt take me to thee as I am ; 
 Nothing but sin I thee can give, 
 Nothing but love shall I receive. 
 
 Then will I tell to sinners round, 
 What a dear Saviour I have found ; 
 I'll point to thy redeeming blood. 
 Ana say, " Behold the way to God." 
 
 HYMN 15. 8, 7, 4. 
 Hope en^couraged. Ps. xlii. 5. 
 O MY soul, what means this sadness 1 
 Wherefore art thou thus cast down 1 
 Let thy griefs be turn'd to gladness ; 
 Bid thy restless fears begone; 
 
 Look to Jesus, 
 And rejoice in his dear name. 
 
 What though Satan's strong temptations 
 Vex and grieve thee day by day ; 
 
 And thy sinful inclinations 
 Often fill thee with dismay ; 
 
 Thou shalt conquer — 
 Through the Lamb's redeeming blood. 
 
■ELECTED ilTMNt. 916 
 
 Though ten thousand ills beset thee, 
 
 From without and from within; 
 Jesus saith he'll ne'er forget thee, 
 
 But will save from hell and sin : 
 He is faithful 
 
 To perform his gracious word. 
 
 Though distresses now attend thee, 
 
 And thou treadst the thorny road ; 
 His right hand shall still defend thee; 
 
 Soon he'll bring thee home to God ! 
 Therefore praise him — 
 
 Praise the great Redeemer's name. 
 
 Oh, that I could now adore him. 
 
 Like the heav'nly host above, 
 Who for ever bow before him, 
 
 And unceasing sing his love ! 
 Happy songsters ! 
 
 When shall I your chorus join*? 
 
 HYMN 16. 8, 7. 
 Sitting at Jesvs' feet. 
 
 SWEET the moments, rich in blessing, 
 
 Which before the cross I spend ; 
 Life, and health, and peace possessing, 
 
 From the sinner's dying Friend : 
 Love and grief my heart dividing, 
 
 With my tears his feet I'll bathe ; 
 Constant still in faith abiding, 
 
 Life deriving from his death. 
 
 Truly blessed is this station — 
 
 Low before his cross I'll lie ; 
 While 1 see divine compassion 
 
 Floating in his languid eye; 
 Here I'll sit — for ever viewing 
 
 Mercy streaming in his blood : 
 Preciou^j drops, my soul bedewing, 
 
 Plead and claim my peace with God. 
 
216 SELECTED HYMNS. 
 
 HYMN 17. S. M. 
 Salvation by grace. Eph. ii. 5. 
 
 GRACE ! 'tis a charming sound; 
 
 Harmonious to the ear ! 
 Heav'n with the echo shall resound 
 
 And all the earth shall hear. 
 
 Grace first contriv'd the way 
 
 To save rebellious man ; 
 And all the steps that grace display, 
 
 Which drew the wondrous plan. 
 
 Grace led my roving feet 
 To tread the heavenly road ; 
 
 And new supplies each hour, I meet, 
 While pressing on to God. 
 
 Grace all the work shall crown, 
 Through everlasting days ; 
 
 It lays in heav'n the topmost stone, 
 And well deserves the praise. 
 
 HYMN 18. C. M. 
 
 AMAZING grace ! how sweet the sound, 
 That sav'd a wretch like me ! 
 
 I once was lost, but now am found — 
 Was blind, but now I see. 
 
 'Twas grace that taught my heart to fear, 
 And grace my fears reliev'd ; 
 
 How precious did that grace appear, 
 The hour I first believ'd. 
 
 Thro' many dangers, toils, and snares, 
 
 I have already come ; 
 'Tis grace that brought me safe thus far, 
 
 And grace will lead me home. 
 
 And when this flesh and heart shall fail. 
 And mortal life shall cease; 
 
 I shall possess, within the veil, 
 A life of joy and peace. 
 
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