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 4:28); that is, we are the children that G.o.d 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."

4. This word, shall come, engageth Christ to communicate all manner of grace to those thus given him to make them effectually to come to him. "They shall come;" that is, not if they will, but if grace, all grace, if power, wisdom, a new heart, and the Holy Spirit, and all joining together, can make them come. I say, this word, shall come, being absolute, hath no dependence upon our own will, or power, or goodness; but it engageth for us even G.o.d himself, Christ himself, the Spirit himself. When G.o.d had made that absolute promise to Abraham, that Sarah "should have a son," Abraham did not at all look at any qualification in himself, because the promise looked at none; but as G.o.d had, by the promise, absolutely promised him a son; so he considered now not his own body now dead, nor yet the barrenness of Sarah's womb. "He staggered not at the promise of G.o.d through unbelief; but was strong in faith, giving glory to G.o.d; and being fully persuaded that what he had promised he was able also to perform" (Rom 4:20,21). He had promised, and had promised absolutely, Sarah shall have a son. Therefore, Abraham looks that he, to wit, G.o.d, must fulfil the condition of it. Neither is this expectation of Abraham disapproved by the Holy Ghost, but accounted good and laudable; it being that by which he gave glory to G.o.d.

The Father, also, hath given to Christ a certain number of souls for him to save; and he himself hath said, "They shall come to him." Let the church of G.o.d then live in a joyful expectation of the utmost accomplishment of this promise; for a.s.suredly it shall be fulfilled, and not one thousandth part of a t.i.ttle thereof shall fail. "They SHALL come to me."

[Second, In particular.] And now, before I go any further, I will more particularly inquire into the nature of an absolute promise.

1. We call that an absolute promise that is made without any condition; or more fully thus: That is an absolute promise of G.o.d, 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 obtaining thereof. And this we have in hand is such an one. Let the best Master of Arts on earth show me, if he can, any condition in this text depending upon any qualification in us, which is not by the same promise concluded, shall be by the Lord Jesus effected in us.

2. An absolute promise therefore is, as we say, without if or and; that is, it requireth nothing of us, that itself might be accomplished.

It saith not, They shall, if they will; but they shall: not, they shall, if they use the means; but, they shall. You may say, that a will and the use of the means is supposed, though not expressed.

But I answer, No, by no means; that is, as a condition of this promise. If they be at all included in the promise, they are included there as the fruit of the absolute promise, not as if it expected the qualification to arise from us. "Thy people shall be willing in the day of thy power" (Psa 110:3). That is another absolute promise. But doth that promise suppose a willingness in us, as a condition of G.o.d's making us willing? They shall be willing, if they are willing; or, they shall be willing, if they will be willing.

This is ridiculous; there is nothing of this supposed. The promise is absolute as to us; all that it engageth for its own accomplishment is, the mighty power of Christ and his faithfulness to accomplish.

3. The difference, therefore, betwixt the absolute and conditional promise is this:

(1.) They differ in their terms. The absolute promises say, I will, and you shall: the other, I will, if you will; or, Do this, and thou shalt live (Jer 4:1; 31:31-33; Eze 18:30-32; 36:24-34; Heb 8:7-13; Matt 19:21).

(2.) They differ in their way of communicating of good things to men; the absolute ones communicate things freely, only of grace; the other, if there be that qualification in us, that the promise calls for, not else.

(3.) The absolute promises therefore engage G.o.d, the other engage us: I mean, G.o.d only, us only.

(4.) Absolute promises must be fulfilled; conditional may, or may not be fulfilled. The absolute ones must be fulfilled, because of the faithfulness of G.o.d; the other may not, because of the unfaithfulness of men.

(5.) Absolute promises have therefore a sufficiency in themselves to bring about their own fulfilling; the conditional have not so.

The absolute promise is therefore a big-bellied promise, because it hath 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 of the demands of the promise that is conditional.

4. Wherefore, though there be a real, yea, an eternal difference, in these things, with others, betwixt the conditional and absolute promise; yet again, in other respects, there is a blessed harmony betwixt them; as may be seen in these particulars. The conditional promise calls for repentance, the absolute promise gives it (Acts 5:31). The conditional promise calls for faith, the absolute promise gives it (Zeph 3:12; Rom 15:12). The conditional promise calls for a new heart, the absolute promise gives it (Eze 36:25,26). The conditional promise calleth for holy obedience, the absolute promise giveth it, or causeth it (Eze 36:27).

5. And as they harmoniously agree in this, so again the conditional promise blesseth the man, who by the absolute promise is endued with its fruit. As, for instance, the absolute promise maketh men upright; and then the conditional follows, saying, "Blessed are the undefiled in the way, who walk in the law of the Lord" (Psa 119:1). The absolute promise giveth to this man the fear of the Lord; and then the conditional followeth, saying, "Blessed is every one that feareth the Lord" (Psa 128:1). The absolute promise giveth faith, and then this conditional follows, saying, "Blessed is she that believed" (Zeph 3:12; Luke 1:45). The absolute promise brings free forgiveness of sins; and then says the condition, "Blessed are they whose iniquities are forgiven, and whose sins are covered"

(Rom 4:7). The absolute promise says, that G.o.d's elect shall hold out to the end; then the conditional follows with his blessings, "He that shall endure unto the end, the same shall be saved" (1 Peter 1:4-6; Matt 24:13).

Thus do the promises gloriously serve one another and us, in this their harmonious agreement.

Now, the promise under consideration is an absolute promise. "All that the Father giveth me shall come to me."

This promise therefore is, as is said, a big-bellied promise, and hath in itself all those things to bestow upon us that the conditional calleth for at our hands. They shall come! Shall they come? Yes, they shall come. But how, if they want those things, those graces, power, and heart, without which they cannot come? Why, Shall-come answereth all this, and all things else that may in this manner be objected. And here I will take the liberty to amplify things.

[Objections to the absoluteness of this promise (the force of SHALL-COME) answered.]

Object. 1. But they are dead, dead in trespa.s.ses and sins, how shall they then come?

Answ. Why, Shall-come can raise them from this death. "The hour is coming, and now is, when the dead shall hear the voice of the Son of G.o.d, and they that hear shall live." Thus, therefore, is this impediment by Shall-come removed out of the way. They shall heal, they shall live.

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

Answ. Why, Shall-come hath also provided an help for this. Satan had bound that daughter 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 G.o.d.

But what! Must it be, if they turn themselves, or do something to merit of him to turn them? No, he will do it freely, of his own good will. Alas! Man, whose soul is possessed by the devil, is turned whithersoever that governor listeth, is taken captive by him, notwithstanding its natural powers, at his will; but what will he do? Will he hold him when Shall-come puts forth itself, will he then let12 him, for 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 G.o.d. Therefore Shall-come must be fulfilled; "and the gates of h.e.l.l 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 giveth me shall come to me."

The man that was possessed with a legion, (Mark 5), was too much by them captivated for him by human force to come; yea, had he had, to boot, all the men under heaven to help him, had he that said, He shall come, withheld his mighty power: but when this promise was to be fulfilled upon him, then he comes; nor could all their power hinder his coming. It was also this Shall-come that preserved him from death; when by these evil spirits he was hurled hither and thither; and it was by the virtue of Shall-come that at last he was set at liberty from them, and enabled indeed to come to Christ. "All that the Father giveth me shall come to me."

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

Answ. True, there are some men say, "We are lords; we will come no more unto thee" (Jer 2:31). But as G.o.d says in another case, if they are concerned in Shall-come to me, they "shall know whose words shall stand, mine or theirs" (Jer 41:28). Here, then, is the case; we must now see who will be the liar, he that saith, I will not; or he that saith, He shall come to me. You shall come, says G.o.d; I will not come, saith the sinner. Now, as sure as he is concerned in this Shall-come, G.o.d will make that man eat his own words; for I will not, is the unadvised conclusion of a crazy-headed sinner; but Shall-come was spoken by him that is of power to perform his word. "Son, go work to-day in my vineyard," said the Father.

But he answered, and said, I will not come. What now? will he be able to stand to his refusal? will he pursue his desperate denial?

No, "he afterwards repented and went." But how came he by that repentance? Why, it was wrapped up for him in the absolute promise; and therefore, notwithstanding he said, "I will not, he afterwards repented and went." By this parable Jesus Christ sets forth the obstinacy of the sinners of the world, as touching their coming to him; they will not come, though threatened: yea, though life be offered them upon condition of coming.

But now, when Shall-come, the absolute promise of G.o.d, comes to be fulfilled upon them, then they come; because by that promise a cure is provided against the rebellion of their will. "Thy people shall be willing in the day of thy power"(Psa 110:3). Thy people, what people? Why, the people that thy Father 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; Shall-come will make them willing to come to thee.

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 his persecuting of them. He thought verily that he ought to do what he did. But we may see what Shall-come can do, when it comes to be fulfilled upon the soul of a rebellious sinner: he was a chosen vessel, given by the Father to the Son; and now the time being come that Shall-come was to take him in hand, behold, he is over-mastered, astonished, and with trembling and reverence, in a moment becomes willing to be obedient to the heavenly call (Acts 9).

And were not they far gone, that you read of, (Acts 2) who had their hands and hearts in the murder of the Son of G.o.d; and to show their resolvedness never to repent of that horrid fact, said, "His blood be on us and on our children?" But must their obstinacy rule?

Must they be bound to their own ruin, by the rebellion of their stubborn wills? No, not those of these the Father gave to Christ; wherefore, at the times appointed, Shall-come breaks in among them; the absolute promise takes them in hand; and then they come indeed, crying out to Peter, and the rest of the apostles, "Men and brethren, what shall we do?" No stubbornness of man's will can stand, when G.o.d hath absolutely said the contrary; Shall-come can make them come "as doves to their windows," that had afore resolved never to come to him.

The Lord spake unto Mana.s.seh, and to his people, by the prophets, but would he hear? No, he would not. But shall Mana.s.seh come off thus? No, he shall not. Therefore, he being also one of those whom the Father had given to the Son, and so falling within the bounds and reach of Shall-come, at last Shall-come takes him in hand, and then he comes indeed. He comes bowing and bending; he humbles himself greatly, and made supplication to the Lord, and prayed unto him; and he was entreated of him, and had mercy upon him (2 Chron 30:10).

The thief upon the cross, at first, did rail with his fellow upon Jesus Christ; but he was one that the Father had given to him, and, therefore, Shall-come must handle him and his rebellious will. And behold, so soon as he is dealt withal, by virtue of that absolute promise, how soon he buckleth, leaves his railing, falls to supplicating of the Son of G.o.d for mercy; "Lord," saith he, "Remember me when thou comest into thy kingdom" (Matt 27:44; Luke 23:40-42).

Object. 4. They shall come, say you, but how if they be blind, and see not the way? For some are kept off from Christ, not only by the obstinacy of their will, but by the blindness of their mind. Now, if they be blind, how shall they come?

Answ. The question is not, Are they blind? But, Are they within the reach and power of Shall-come? If so, that Christ that said, they shall come, will find 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 that have eyes,"

who shall hinder it? (Eph 5:8; John 9:39; Isa 29:18; 43:8).

This promise, therefore, is, as I said, a big-bellied promise, having in the bowels of it, all things that shall occur to the complete fulfilling of itself. They shall come. But it is objected, 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 know not, I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them" (Isa 42:16).

Mark, I will bring them, though they be blind; I will bring them by a way they know not; I will--I will; and therefore "they shall come to me."

Object. 5. But how, if they have exceeded many in sin, and so made themselves far more abominable? They are the ringleading sinners in the county, the town, or family.

Answ. What then? Shall that hinder the execution of Shall-come? It is not transgressions, nor sins, nor all their transgressions in all their sins, if they by the Father are given to Christ to save them, that shall hinder this promise, that it should not be fulfilled upon them. "In those days, and in that time," saith the Lord, "the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found" (Jer 50:20).

Not that they had none, for they abounded in transgression, (2 Chron 33:9; Eze 16:48), but G.o.d would pardon, cover, hide, and put them away, by virtue of his absolute promise, by which they are given to Christ to save them. "And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have transgressed against me.

And it shall be to me a name of joy, a praise, and an honour before all the nations of the earth, which shall bear all the good that I do unto them; and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it" (Jer 33:8,9).

Object. 6. But how, if they have not faith and repentance? How shall they come then?

Answ. Why, he that saith, They shall come, shall he not make it good? If they shall come, they shall come; and he that hath said, they shall come, if faith and repentance be the way to come, as indeed they are, then faith and repentance shall be given to them!

for Shall-come must be fulfilled on them.

1. Faith shall be given them. "I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord." "There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust"

(Zeph 3:12; Rom 15:12).

2. They shall have repentance. He is exalted to give repentance.

"They shall come weeping, and seeking the Lord their G.o.d." And again, "With weeping and supplication will I lead them" (Acts 5:31; Jer 31:9).

I told you before, that an absolute promise hath all conditional ones in the belly of it, and also provision to answer all those qualifications, that they propound to him that seeketh for their benefit. And it must be so; for if Shall-come be an absolute promise, as indeed it is, then it must be fulfilled upon every of those concerned therein. I say, it must be fulfilled, if G.o.d can by grace, and his absolute will, fulfil it. Besides, since coming and believing is all one, according to John 6:35, "He that cometh to me shall never hunger, and he that believeth on me shall never thirst," then, when he saith they shall come, it is as much as to say, they shall believe, and consequently repent, to the saving of the soul.