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Come and Welcome Written By J O H N.B U N Y A N, Author of "THE PILGRIM'S PROGRESS." "And they shall come which were ready to perish." –Isaiah 27:13. L O N D O N, 1681. Published seven years before John Bunyan's death. |
[THE FATHER'S INTENT IN GIVING.]
he Father, therefore, in giving of them to him to save them, must
needs declare unto us these following things: —
First, That he is able to answer this design of God, to wit, to save them to the
uttermost sin, the uttermost temptation, &c. (Heb 7:25). Hence he is said to
lay "help upon one that is mighty," "mighty to save" (Psa 89:19;
Isa 63:1) and hence it is again, that God did even of old promise to send his people
"a Saviour, a great one" (Isa 19:20). To save is a great work, and calls
for almightiness in the undertaker: hence he is called the "Mighty God, the
wonderful Counsellor," &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, accounted 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.
And he gave us testimony of this his might, when he was employed in that part of
our deliverance that called for a declaration of it. He abolished death; he destroyed
him that had the power of death; he was the destruction of the grave; he hath finished
sin, and made an end of it, as to its damning effects upon the persons that the Father
hath given him; he hath vanquished the curse of the law, nailed it to his cross,
triumphed over them upon his cross, and made a show of these things openly (2 Tim
1:10; Heb 2:14,15; Hosea 13:14; Dan 9:24; Gal 3:13; Col 2:14,15). Yea, and even now,
as a sign of his triumph and conquest, he is alive from the dead, and hath the keys
of hell and death in his own keeping (Rev 1:18).
Second, 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 damnation, by
his faithful execution of it. And, indeed, it is said, even by the Holy Ghost himself,
That he "was 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
faithful in all his house." Yea, and more faithful too, for Moses was faithful
in God's house but as a servant; "but Christ as a Son over his own house"
(Heb 3). And therefore this man is counted worthy of more glory than Moses, even
upon this account, because more faithful than he, as well as because of the dignity
of his person. Therefore in him, and in his truth and faithfulness, God resteth well
pleased, and hath put all the government of this people upon his shoulders. Knowing
that nothing shall be wanting in him, that may any way 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 freely poured it out of his heart, as if it had been water out of
a vessel; not sticking to part with his own life, that the life which was laid up
for his people in heaven might not fail to be bestowed upon them. And upon this account,
as well as upon any other, it is that God calleth him "my righteous servant"
(Isa 53:11). For his righteousness 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.
Third, 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 miscarriages.
It is not to be imagined, the trials and provocations that 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,
guilt of sin, death, and the curse of the law, but also by his people's ignorance,
unruliness, falls into sin, and declining to errors in life and doctrine. Were we
but capable of seeing how this Lord Jesus has been tried even by his people, ever
since there was one of them in the world, we should be amazed at his patience and
gentle carriages to 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 endured their manners 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 of her womb? Yea, they may forget, yet will I not forget
thee," saith the Lord (Isa 49:15).
God did once give Moses, as Christ's servant, an handful of his people, to carry
them in his bosom, but no further than from Egypt to Canaan; and this Moses, as is
said of him by the Holy Ghost, was the meekest man that was then to be found in the
earth; yea, and he loved the people at a very great rate; yet neither would his meekness
nor love hold out in this work; he failed and grew passionate, even to the provoking
his God to anger under this work. "And Moses said unto the Lord, Wherefore hast
thou afflicted thy servant?" But what was the affliction? Why, the Lord had
said unto him, "Carry this people in thy bosom as a nursing father beareth the
suckling child, unto the land which thou swarest unto their fathers." And how
then? Not I, says Moses, "I am not able to bear all this people alone, because
it is too heavy for me. If thou deal thus with me, kill me, I pray thee, out of hand,
and let me not see my wretchedness" (Num 11:11-15).
God gave them to Moses, that he might carry them in his bosom, that he might 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 that sufficiency 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 40:11). Intimating, that this was one of
the qualifications that God looked for, and knew was in him, when he gave his elect
to him to save them.
Fourth, The Father giving of him to save them, declares that he hath a sufficiency
of wisdom to wage with all those difficulties that would attend him in his bringing
of his sons and daughters unto glory. He made him to us to be wisdom; yea, he is
called wisdom itself (1 Cor 1:30). And God saith, moreover, That "he shall deal
prudently" (Isa 52:13). And, indeed, he that shall take upon him to be the Saviour
of the people, had need be wise, because their adversaries are subtle above any.
Here they are to encounter with the serpent, who for his subtilty outwitted our father
and mother, when their wisdom was at highest (Gen 3). But if we talk of wisdom, our
Jesus is wise, wiser than Solomon, wiser than all men, wiser than all angels; he
is even the wisdom of God. "Christ is the wisdom of God" (1 Cor 1:24).
And hence it is that he turneth sin, temptations, persecutions, falls, and all things,
for good unto his people (Rom 8:28).
Now these things thus concluded on do show us also the great and wonderful love of
the Father, in that he should choose out one every way so well prepared for the work
of man's salvation.
Herein, indeed, perceive we the love of God. Huram gathered, that God loved Israel
because he had given them such a king as Solomon (2 Chron 2:11). But how much more
may we behold the love that God hath bestowed upon us, in that he hath given us to
his Son, and also given his Son for us?
[FIRST, THE TEXT TREATED BY WAY OF EXPLICATION.]
[SECOND, THE TEXT TREATED BY WAY OF OBSERVATION.]
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