Works of John Bunyan — Complete. John Bunyan
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discovered, draws the man to him; wherefore by shall come to me, Christ may mean, when his glory is discovered, then they must come, then they shall come to me. Therefore, as the true comers come with weeping and relenting, as being sensible of their own vileness, so again it is said, that "the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away." That is, at the sight of the glory of that grace that shows itself to them now in the face of our Lord Jesus Christ, and in the hopes that they now have of being with him in the heavenly tabernacles. Therefore it saith again, "With gladness and rejoicing shall they be brought; they shall enter into the King's palace" (Isa 35:10; 51:11; Psa 45:15). There is therefore heart-attracting glory in the Lord Jesus Christ, which, when discovered, subjects the heart to the Word, and makes us come to him.
It is said of Abraham, that when he dwelt in Mesopotamia, "the God of glory appeared unto him," saying, "Get thee out of thy country." And what then? Why, away he went from his house and friends, and all the world could not stay him. "Now," as the Psalmist says, "Who is this King of glory?" he answers, "The Lord, mighty in battle" (Psa 24:8). And who was that, but he that "spoiled principalities and powers," when he did hang upon the tree, triumphing over them thereon? And who was that but Jesus Christ, even the person speaking in the text? Therefore he said of Abraham, "He saw his day. Yea," saith he to the Jews, "your father Abraham rejoiced to see my day, and he saw it, and was glad" (Col 2:15; James 2:23; John 8:56).
Indeed, the carnal man says, at least in his heart, "There is no form or comeliness in Christ; and when we shall see him, there is no beauty that we should desire him," (Isa 53:2); but he lies. This he speaks, as having never seen him. But they that stand in his house, and look upon him through the glass of his Word, by the help of his Holy Spirit, they will tell you other things. "But we all," say they, "with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory" (2 Cor 3:18). They see glory in his person, glory in his undertakings, glory in the merit of his blood, and glory in the perfection of his righteousness; yea, heart-affecting, heart-sweetening, and heart-changing glory!
Indeed, his glory is veiled, and cannot be seen but as discovered by the Father (Matt 11:27). It is veiled with flesh, with meanness of descent from the flesh, and with that ignominy and shame that attended him in the flesh; but they that can, in God's light, see through these things, they shall see glory in him; yea, such glory as will draw and pull their hearts unto him.
Moses was the adopted son of Pharaoh's daughter; and for aught I know, had been king at last, had he now conformed to the present vanities that were there at court; but he could not, he would not do it. Why? What was the matter? Why! he saw more in the worst of Christ (bear with the expression), than he saw in the best of all the treasures of the land of Egypt. He "refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt; for he had respect unto the recompence of the reward. He forsook Egypt, not fearing the wrath of the king." But what emboldened him thus to do? Why, "he endured;" for he had a sight of the person speaking in the text. "He endured, as seeing him who is invisible." But I say, would a sight of Jesus have thus taken away Moses' heart from a crown, and a kingdom, &c., had he not by that sight seen more in him than was to be seen in them? (Heb 11:24–26).
Therefore, when he saith, shall come to me, he means, they shall have a discovery of the glory of the grace that is in him; and the beauty and glory of that is of such virtue, that it constraineth, and forceth, with a blessed violency, the hearts of those that are given to him.
Moses, of whom we spake before, was no child when he was thus taken with the beauteous glory of his Lord. He was forty years old, and so consequently was able, being a man of that wisdom and opportunity as he was, to make the best judgment of the things, and of the goodness of them that was before him in the land of Egypt. But he, even he it was, that set that low esteem upon the glory of Egypt, as to count it not worth the meddling with, when he had a sight of this Lord Jesus Christ. This wicked world thinks, that the fancies of a heaven, and a happiness hereafter, may serve well enough to take the heart of such, as either have not the world's good things to delight in; or that are fools, and know not how to delight themselves therein. But let them know again, that we have had men of all ranks and qualities, that have been taken with the glory of our Lord Jesus, and have left all to follow him. As Abel, Seth, Enoch, Noah, Abraham, Isaac, Jacob, Moses, Samuel, David, Solomon; and who not, that had either wit or grace, to savour heavenly things? Indeed none can stand off from him, nor any longer hold out against him to whom he reveals the glory of his grace.
[THE PROMISE TO THOSE COMING TO CHRIST.]
"AND HIM THAT COMETH TO ME I will in no wise cast out."
By these words our Lord Jesus doth set forth yet more amply the great goodness of his nature towards the coming sinner. Before, he said, They shall come; and here he declareth, That with heart and affections he will receive them. But, by the way, let me speak one word or two to the seeming conditionality of this promise with which now I have to do. "And him that cometh to me I will in no wise cast out." Where it is evident, may some say, that Christ's receiving us to mercy depends upon our coming, and so our salvation by Christ is conditional. If we come, we shall be received; if not, we shall not; for that is fully intimated by the words. The promise of reception is only to him that cometh. "And him that cometh." I answer, that the coming in these words mentioned, as a condition of being received to life, is that which is promised, yea, concluded to be effected in us by the promise going before. In those latter words, coming to Christ is implicitly required of us; and in the words before, that grace that can make us come is positively promised to us. "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out" thence. We come to Christ, because it is said, We shall come; because it is given to us to come. So that the condition which is expressed by Christ in these latter words is absolutely promised in the words before. And, indeed, the coming here intended is nothing else but the effect of "shall come to me. They shall come, and I will not cast them out."
"AND HIM THAT COMETH."
He saith not, and him that is come, but him that cometh. To speak to these words, First, In general. Second, More particularly.
[First.] In general. They suggest unto us these four things:—
1. That Jesus Christ doth build upon it, that since the Father gave his people to him, they shall be enabled to come unto him. "And him that cometh." As who should say, I know that since they are given to me, they shall be enabled to come unto me. He saith not, if they come, or I suppose they will come; but, "and him that cometh." By these words, therefore, he shows us that he addresseth himself to the receiving of them whom the Father gave to him to save them. I say, he addresseth himself, or prepareth himself to receive them. By which, as I said, he concludeth or buildeth upon it, that they shall indeed come to him. He looketh that the Father should bring them into his bosom, and so stands ready to embrace them.
2. Christ also suggesteth by these words, that he very well knoweth who are given to him; not by their coming to him, but by their being given to him. "All that the Father giveth me shall come to me; and him that cometh," &c. This him he knoweth to be one of them that the Father hath given him; and, therefore, he received him, even because the Father hath given him to him (John 10). "I know my sheep," saith he. Not only those that already have knowledge of him, but those, too, that yet are ignorant of him. "Other sheep I have," said he, "which are not of this fold," (John 10:16); not of the Jewish church, but those that lie in their sins, even the rude and barbarous Gentiles. Therefore, when Paul was afraid to stay at Corinth, from a supposition that some mischief might befall him there; "Be not afraid," said the Lord Jesus to him, "but speak, and hold not thy peace—for I have much people in this city" (Acts 18:9,10). The people that the Lord here speaks of were not at this time accounted his, by reason of a work of conversion that already had passed upon them, but by virtue of the gift of the Father; for he had given them unto him. Therefore was Paul to stay here, to speak the word of the Lord to them, that, by his speaking, the Holy Ghost might effectually work over their