they can give the text. Will they say that the Father, in converting them, gives them to Christ? Then, I ask, What is meant by their coming to him after all this? May a man be born again, and be received into the family of God, who has not come to Christ? Will it be said that they are given to Christ, not from the foundation of the world, but immediately before their conversion, then I ask, Why at that time rather than years sooner, or an eternity sooner? Beside, nothing is gained by this mode of exposition. All the objections that lie against an eternal choice, and more too, lie against the idea of their being chosen one hour before their conversion. The fact of their coming to Christ depending on their being given to him, is the idea so much hated and so much controverted.

And it cannot be said that all are given to Christ in the sense of the text, for this would convert the Scriptures into nonsense, and would really contradict the testimony of Christ: for all do not come to him, but all that are given to him shall come to him. I do not see but we must all acknowledge, whatever be our prejudices, that there is a sense in which some of our race, to the exclusion of others are, previously to their conversion, given to Christ. We are not authorized to say who they are, nor what the number. Till by their conversion and subsequent holiness of life, they have made their calling and election sure, there is no one can guess with regard to any individual, whether he is or is not one of the number given to Christ. The plan is fixed and unalterable, but secret, till developed in the conversion of souls.

II. All who are thus given to Christ shall come to him. The context decides that to come to him is the same as to believe on him. "He that cometh to me shall never hunger; and he that believeth on me shall never thirst." The fact, then, is certain, that all who are given to Christ will believe on him. And if none can believe on him of whom they have not heard, and if none can hear without a preacher, it is equally certain that all who are given to Christ will be furnished with a preached gospel, and will thus be brought to know and obey the truth. God has made his plan perfect; he has not determined the end, and left the means unappointed. He has chosen men to salvation through sanctification of the Spirit and belief of the truth.

The idea is certainly interesting, that nothing will prevent the Lord Jesus Christ from having a Church. It was predicted of him, "He shall see his seed-and the pleasure of the Lord shall prosper

in his hands." To secure the redemption of all those who were given to Christ, nothing more is necessary than that he know who they are, and have power to make them willing to be his disciples. And he assures us, "I know my sheep, and they follow me.' "Thy people shall be willing in the day of thy power."

It is wonderful to see through what obstacles the blessed Redeemer has pressed his way, in gathering in his chosen people They have been scattered through all the periods of time, and probably more or less through all the nations of the earth. In the old world, at the time of the deluge, there was but one family that belonged to Christ, and but one in Sodom. By some impulse, felt, but indescribable, all the chosen of God are induced to come within the reach of truth, and thus are sanctified. One is born in the bosom of Africa, but is kidnapped and brought to a Christian land, and wanders to the doors of the sanctuary, hears the truth, believes, and is saved. Another, from the western forest, comes, he knows not why, to a land enlightened by the rays of gospel truth, and in some happy hour is sanctified through its influence. Another, as if God was resolved that his Church should be composed of some from every kingdom, and nation, and tongue, and people, is born on some distant isle of the Pacific, is bred a pagan, lives a liar and a thief, till some favored vessel transports him to this Christian land, where he hears the gospel, and is saved. Another and another, by a combination of circumstances that none but infinite wisdom could plan, and omnipotence execute, are rescued from the deserts of moral desolation, brought to the light, and made willing to follow the Lamb.

One is sanctified in his mother's arms, another arrested amidst the follies of youth, and another snatched from the verge of hell when he had quarreled with God a whole century. One is sanctified on a throne, and another carried to heaven from the veriest retreat of poverty and ignominy. The servant and his master, the princess and her handmaid, are made joint partakers of the same grace. One is awakened in the sanctuary, another in the ball chamber, and another at a funeral. The truth has been heard, and some event, occasionally the most unlikely, brings it to remembrance, and presses it upon the conscience. The unseen agent is the Holy Ghost, and the work is done, perhaps, before any human eye takes cognizance, or the very individual himself knows the meaning of the change he feels. When the good work is begun, it goes on until finished in heaven. Thus the Lord Jesus, traveling in the greatness of his strength, has been employed ever since

the time of the first promise, in bringing home to himself those that the Father giveth him. He has passed down through the vast tract of ages, and has searched the recesses of every kingdom, to discover and bring to holiness, happiness, and heaven, his elect. No ages of darkness, no dungeon of despotism, no labyrinth of error, has ever hidden from his eye one of his elect. His voice says to the north, "Give up; and to the south, keep not back; bring my sons from afar, and my daughters from the ends of the earth; even every one that is called by my name: for I have created him for my glory, I have formed him, yea, I have made him." All the future periods of time, and the various districts of the earth, will continue to hold their respective portions of the elect at the disposal of the Redeemer, till the last pilgrim has traversed the desert, and all the mansions in glory are filled. Then will appear, to the joy of his people, but the shame and confusion of all beside, the truth of the text, "All that the Father giveth me shall come to me."

III. "And him that cometh to me I will in no wise cast out." In the original scriptures, the double negative used in this clause of the text, renders the assertion the strongest possible. The Lord Jesus, without an oath, could not have associated more strongly his resolve to save all those that come to him. The assertion embraces two things-he will not reject them when they first apply to him for mercy, nor will he afterward spurn them from his presence.

'Ho, every one that that hath no money,

1. He will receive them. Beside the text there are abundant assurances to this point, "Come unto me all ye that labor and are heavy laden, and I will give you rest." thirsteth, come ye to the waters, and he come, buy wine and milk without money and without price;" and there can no fact be stated, that contradicts the truth of these assurances of heaven. There never has a sinner come, and been rejected. In no age, in no land, under no circumstances, did the Lord of glory ever spurn from him the sinner who had become humble, and was fallen'at his feet, to implore forgiveness. "And him that cometh to me, I will in no wise cast out."

"The

2. Those whom he once receives, he never abandons. mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee." If there was not another promise, this one would effectually secure every sinner, who has entered into a covenant of peace with the Re

deemer. But the Bible is full of promises to the same point. "My sheep hear my voice, and I know them, and they follow me."

But there arises here a very interesting question. Does the last clause of this text extend beyond the first? Having made it sure that all those whom the Father has given to the Son, shall come to him, is there left any hope for those not thus given? There is no doubt but the latter clause, which has no reserve, may be understood in its most unlimited sense. When the Redeemer exclaims, " And him that cometh to me, I will in no wise cast out," it cannot be questioned but that if any should come who were not given to Christ in the covenant of redemption, still they shall be accepted. I consider the text as making it certain that the elect shall believe, and as opening the widest possible door of hope to the nonelect.

They would hardly desire more than that the Savior should be willing to receive them, if they come to him. They cannot wish him to receive them while they are unwilling to come, the thing implies an impossibility. The gate of heaven then is as wide as the most depraved could desire. It will admit them as soon as they are willing to enter, and, till they are willing to enter, they cannot be considered as wishing to be admitted.

But if the question be asked, Will any ever be willing to come to Christ, but those who are given him of the Father? the answer is, They will not. But the fault is all their own. The fact that God will make some willing, determines nothing with regard to the residue. Mercy is as free, and its reception as practicable, to the non-elect, as if none were elected. If heaven and glory were barred against the rest, if they could not be received on the same terms, if greater obstacles impeded their conversion, or if the atonement was not sufficient for them, as well as others, then the case would be hard. But if God does for his people what he is under no obligation to do, if he produces the repentance and the faith which they ought to exercise without his agency, and removes the obstacles which their own iniquities interpose, and which they are under obligation to remove; then there can be nothing hard or unmerciful in his dealings with them, who voluntarily reject his mercy, and are lost.

To all then, elect or not, we are certainly authorized to say that their salvation is possible. If Christ had limited the last clause of the text, and other texts like it, then we must have limited the invitations of the gospel. If he had said that of those whom the Father giveth me, none of them on coming to me shall be

cast out, then we could not have opened our lips to the non-elect. As things are, they may come and claim the promise of the text. "No degree of previous guilt, no inveterate habits of vice, no slavery to Satan, no secret decree of God, no involuntary mistake, would induce him to reject a single person." The invitation implied in the last clause of the text, is one of the broadest possible. The old, the hardened, the obstinate, the most hopeless sinner, is as sure to be accepted as any other, if he do but come to the Lord Jesus Christ.

An able writer on this passage observes, "These two views of the Divine will, his secret will concerning those whom he has chosen to salvation, and his revealed will concerning the actual salvation of every believer, are perfectly coincident; for no one will come till Divine grace has subdued, and-in part-changed his heart, and therefore no one who comes will ever be cast out."

If a doubt should remain let the trial be made. If a neighbor of yours had prepared a feast, and had sent out a general invitation to all about him to come and partake, and yet by some means or other you had imbibed the doubt whether there would be any seat at his table for you, it would be easy to go and test the sincerity of his invitations. Appear at the feast with your neighbors, take your seat with them, and act as if you too was welcome, and then if the host expel you the truth of his hypocrisy will be established. Let the unbeliever go and do likewise. Let him repent and believe on the Lord Jesus Christ, and if rejected then the case is settled. Till then, in the face of so many, so broad, and unqualified invitations it is impious to doubt. If with the slothful servant you suspect that God is a hard master, do your duty and then know. Use the talents entrusted to you as he directs, and wait till the time of his coming. Then if you find no room for you in the kingdom of heaven, the Bible will prove a lie, and you will carry with you to perdition the consoling reflection that you are imprisoned and punished through breach of faith and a cordial like this would cool the fires of the pit.

REFLECTIONS.

1. The subject may well impress us with respect for the character and ways of God. How sovereign, and how mysterious are the operations of his grace. One man he has given to Christ, while his brother, a man no more depraved, is passed by.

2. The subject should inspire the believer with gratitude. What mercy can be so great as to be given to Christ? And there