PURITAN REFORMED THEOLOGICAL SEMINARY

COME AND WELCOME TO JESUS CHRIST

BY JOHN BUNYAN

A BOOK REVIEW SUBMITTED

IN PARTIAL FULFILLMENT FOR THE COURSE REQUIREMENTS OF
PURITAN THEOLOGY IN ENGLAND CH/ST861

BY
SAMUEL L. HENDRICKSON

GRAND RAPIDS, MICHIGAN

APRIL 26, 2013

INTRODUCTION
This is a review of Come and Welcome to Jesus Christ, by John Bunyan (Edinburgh:
Banner of Truth Trust, 2004), 230 pp., paperback.
Although John Bunyan is best known for his Pilgrims Progress, Christians
through the centuries have found Come and Welcome to provide a helpful remedy to
unbalanced views of Gods sovereignty and the free offer of Christs salvation.1
Bunyan makes no such claim for this being the purpose of his work, rather as indicated in
the title he works to present the whole notion of invitation. There is no major theme of
specifically correcting or balancing some paradox of Gods freewill versus human
freewill. In the last paragraph, as he lists encouragements for men to come to Christ, he
writes:
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, coming
sinner, that thou mightest in the end be saved.2
As he describes Gods desire for sinners this way, the reader can see Bunyans heart for
sinners and the purpose of his writing the book. He writes so that the reader might in the
end be saved. The subtitle of the book is A plain and profitable discourse of John 6:37,
showing the cause, truth and manner of the coming of a sinner to Jesus Christ; with his
happy reception and entertainment.
I recommend this book as an excellent representation of the reality of Gods free
offer of the good news. However, there are some reasons I am unsure that I would give it
to a modern unbeliever for the purpose of evangelizing them: First, there are many
references to Bible characters which would be unfamiliar to our biblically illiterate
1

Publisher notes how this book influenced Andrew Fuller to write The Gospel Worthy of All
Acceptation, which served as a corrective to Hyper-Calvinism in Fullers congregation. Bunyan, Come
and Welcome to Jesus Christ, vii - viii.
2

p. 225

society. Second, most modern readers would tire of the Puritan method of enumerating
several reasons, objections/answers, etc. as Bunyan makes his arguments. Last, Bunyans
type of allegorizing while familiar to many Christians or Christianized people will
likely be hard to understand, if not opaque to most modern, non-churched people. It must
be said however, that Banner has helpfully modernized the text to a limited extent.3
For example, they changed Bunyans explication to explanation.4
Having said this, I recommend this book for anyone who desires to do some
serious thinking on Gods sovereignty in His genuine offer of salvation through Jesus the
Christ. Carefully read, it will provide a clear reminder of Gods freeness in offering His
mercy. The book is Bunyans exposition of Christs words in John 6:37 All that the
Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
SUMMARY
Chapter One
Bunyan uses the first chapter5 to briefly lay out the context of Christs sentence,
which is part of a larger speech he gives in the hearing of his disciples, the crowd (the
people), and some of the spiritual leaders of Israel (the Jews). The whole of his
message ends with many so-called disciples leaving off of following Jesus, because they
were unwilling to accept all that he taught. Bunyan then points out some fundamentals
about the text itself. Specifically he notes that the first portion of the text is pertaining to
the Father and his gift while the second part speaks to the Son and his reception of the
gift. Throughout the book, Bunyan keeps the divine characters of this passage at the
3

p. ix
p. 5
5
Banner provides chapter numbers although in his original Bunyan did not. He did however provide a
useful outline of his work; the publishers have used it as a guide for chapter separation and titling.
4

forefront even when discussing the fact that people shall come. I point this out because
it seems the more modern tendency to focus on the human part of this equation, leaving
out Gods great part. Bunyan concludes with a brief interpretation of the passage from the
Authorized Version (AV from here forward) using the two fold division above as a guide
for exposing and discussing the passage. He also points out that he will explain the
passage (chapters two through five) and then make specific observations regarding in
light of the passages meaning (chapters six and seven). Although he does not denote it as
part of his method in this first chapter, he closes the book with an eighth chapter of
application.
Chapter Two
Bunyan begins his discourse on the first portion of the text by discussing the
extent of the gift in terms of the word all (all that the Father giveth). He then
points out the use of all in other Scripture passages (in the AV) taking pains to point
out that all is limited and does not include the scope of all humanity. For example God
has given Christ some to be crushed in judgment (Ps. 2) and to carry out evil deeds
which are part of the scripture being fulfilled (Judas in John 17:12). I point out his
handling of all to show the level of detail to which Bunyan means to go in explaining
the text. He does so throughout the book so the reader is left with a quite thorough
examination of the English text.
In explaining the Fathers giving of people to the Son, we see Bunyans efforts to
tell of a God who deeply desires people to see the heart of God in bringing salvation in
Christ. He opines for by this one name [Father] we are made to understand that all our

mercies are the offspring of God.6 Additionally, Bunyan points out that in giving
those who will be saved to His Son, the Father fully trusts the Son in redemptive matters.
He describes how the Father sees Christ himself as able, faithful, empathetic, and wise
enough to effect the full salvation of the elect.7
Chapter Three
Bunyan now moves to the description of what will happen to that gift of people
from the Father to the Sonthey will most assuredly come to Christ. Over a number of
pages, he describes what it means to come to Christ: It involves a decision of the mind,
the will. But, he qualifies this by noting that any movement toward Christ must include a
longing in the sinners heart that recognizes Christ alone can forgive him, declare him
justified and bring him salvation.
Before continuing to the specific explanation of the shall come portion of the
text, Bunyan pauses to answer six hypothetical objections which sinners may present.
They are reasonable protests to consider. There would certainly be more and other
objections in real life, but he does not pretend to answer all possibilities.
The last part of the chapter discusses the divine power necessary to fulfill the
promise to make them come to him.8 In this section we see Bunyan clearly laying out a
Reformed understanding of the sovereign God intentionally promising and accomplishing
the ingathering of His elect. There are many through the centuries who try to simply
speak of the inevitability of these particular people coming to God (as though it happened
without Gods work), but Bunyan has no part of this. He notes generally that sinners in
6

p. 14
pp. 18 22
8
pp. 49
7

this group shall come because Gods grace is at work, not their own goodness. This
coming is purposed by Christ, absolutely promised by Christ, and accomplished through
Trinitarian cooperation. More particularly, to use Bunyans wording, they shall come
because of the nature of Gods absolute promise. He warmly and invitingly describes
the absolute promise as containing all those things to bestow upon us that the
conditional calleth for at our hands. If there is anything lacking in the sinner whereby he
cannot or will not come, the absoluteness of Gods promise will supply their lack so that
His promise will come true. This is a simple heartfelt way of describing Gods freewill.
He follows with several hypothetical objections and the answers. There is one
particular answer to an objection which is interesting. When the objection is raised that a
sinner is captive of Satan, how then can they come? Bunyan points to Christs healing
of the deformed woman in Luke 13. Since Christ could heal her by his power over Satan
(and demons), then he most certainly can release a sinner from the realm of sin and death.
Bunyan uses examples such as this throughout the book to assure the reader that God
indeed is able to save. He works to reassure the reader of this repeatedly.
Chapter Four
In this chapter titled Christ Receiving Sinners Bunyan begins by describing two
things: The fact of Christs sufficiency to be a sinners all-encompassing source of
satisfaction. Second, Bunyan discusses the idea that this is what those who come to Christ
will indeed seek. Those who have truly come to Christ left all to follow him. They
found all they needed in Him, and they came knowing their true need.
After reminding the reader again of the absoluteness of Gods promise in shall
come Bunyan points out that the result is that it is improper to think that some

conditionality exists in him that cometh to me I will in no wise cast out. Since God will
provide all that is necessary to accomplish the sinners coming, then Bunyan states that
the last phrase glosses as they shall come and I will not cast them out. He then points
out implications of this: Sinners (of this group) will be enabled to come. Christ himself
knows who will come. These who shall come are the only ones who shall come. Christs
love is limited to these. Bunyan moves on to his particular discussion of Gods
promise, specifically that Christ is dealing with individuals. Any kind of sinner can come.
And that sinner who truly comes will find the merits of Christ are for him, and that Christ
is willing and able to apply those merits to him.
Bunyan closes the chapter discussing two things: First, he notes the difference
between the man who has already come to Christ and the man who has not but is
coming. His point in discussing this is to provide encouragement to the man comingto
say in a sense, all the doubts, fears and questions you have will be answered upon your
coming to him, so come to him. Second, Bunyan expands the idea of the word cometh
by pointing out these encouraging implications about Christ and the coming sinner:
Christ sees the sinners heart personally. He is open to receive him. Christ will do nothing
to keep the sinner from himself. Knowing these truths, the coming sinner should find
encouragementand come to Christ!
Chapter Five
In this last chapter of explanation, Bunyan first discusses the kinds of sinners who
are coming to Christ. He then turns to making explanation of these phrases: to me, in
no wise, and cast out.

The kinds of sinners Bunyan describes are essentially the sinner who has not
contemplated coming to Christ before, and the sinner who is backslidden. He sees a
easier path for the sinner who is coming the first time because there are fewer
entanglements including a guilty conscience for having backslidden. Using the example
of Peter (following his denial), David (following his sin with Bathsheba) and others,
Bunyan sees Christs promise and invitation in John 6:37 as clearly including
backsliders. He sees these examples of Gods mercy as aids for any reader who wanted
to more strongly believe Christs promise and follow his invitation.
In further explaining Christs use of to me, Bunyan states that unless a man
trusts must be in Christs personal righteousness and blood. Any attempt at finding Christ
through law-keeping, obeying church ordinances, etc. will not result in coming to Christ
to me.
Teaching on the meaning of in no wise Bunyan makes note of two matters:
First, through these words Christ is immutably resolved to save the coming sinner. He
offers some examples of how resolved Christ is regardless of the depth or quality of sin
committed by the sinner. Second, Bunyan notes that since Christ raised the idea that he
will not reject the sinner, then there must then be several hindrances in coming to Christ.
These include: Satan, ones past sins, and the Law of Moses, and his own self. He assures
the reader that Christ will not fail in His promise to save those whom he has been given.
Last, Bunyan speaks to the meaning of cast out by defining it and explaining it.
Sinners who do not come to Christ, he will despise them, see them as useless filth, and
abhor them pitilessly. He then speaks more specifically about their fate, noting that (using
a number of Scripture passages) to be cast out is to ultimately reach Gods final judgment

overseen by Christ. The contrast of this frank, stark language to the warm inviting tones
elsewhere reveals Bunyans large heart for the lost sinner to repent and come to Christ.
The choice is not Christ or nothingbut Christ or judgment. This section stands in sharp
relief not only in comparison to rest of the chapter, but to all that has been said of Christ
so far.
Chapter Six
Bunyan now changes from explanation of the text to speaking about the text by
way of observation.9 He lists eight of them, and proceeds to explain number five,
calling it Observation 1, calling number seven Observation 2 and number eight is
Observation 3. He explains the last two in chapter seven.
In Observation 1 Bunyan points out that coming to Christ is not sourced in any of
a mans ability or self, but in the Father. He presents this by first showing that neither
mans will, wisdom or power bring about his coming to Christ. He offers several proofs
of this, bolstering most of them with Scripture. He uses the same method as he argues
that coming to Christ is by the gift, promise and drawing of the Father.10 In proving
this, Bunyan refers the reader to the previous explanations given (in chaps. 2 5),
helpfully offering only three supports (with references from the surrounding context of
John 6).
On making his observation, Bunyan then points to several uses of this
information. Here, we see him become more vocal against Arminian influences of his
day. But he is short and to the point, hurrying on to other uses. He further encourages
Christians to see the drawing of God become a source of praise, and a reason to esteem
9

p. 129
p. 131

10

those coming to Christ for sake of Jesus Christ. He warns those sinners who would view
with contempt a man who is coming to Christ, and warns others who might want to
attribute Gods drawing work to something other than God. He encourages Christians to
look with wonder and awe at the simple things and providences which God uses to draw
his people. Following this are various objections and answersin Bunyans style.
Chapter Seven
Continuing his observations, under the title of A Welcome for Fearful Sinners,
he now speaks how those who are coming to Christ are often heartily afraid that Jesus
Christ will not receive them.11 Here, Bunyan returns to discussing I will in no wise cast
him outpointing out that if Christ said he would not reject him that cometh to me,
then God must know that some sinners will need this statement from him to quell their
fears. He adds to his earlier arguments that the text indeed implies this fear, then proceeds
to discuss seven reasons sinners are afraid Christ will not receive them: They lack proper
knowledge of Christ. This fear often actually accompanies (and can help give evidenced
of) a strong desire for his salvation. A sense of unworthiness accompanies awakening
about sin. This unworthiness might expand more when the sinner understands what
mercy and glory awaits those who come to Christ. Satan may tempt the sinner to doubt
and fear Christs genuineness. The sinner may begin to contrive foolish additions to the
Good News message or other unbiblical imaginations about God. Last, the sinner may
begin to so carefully inspect his character that he realizes that as he contemplates the
Good News, he has fallen into different or greater sin. In applying this observation,

11

p. 149

Bunyan purposes to show that the fear shown by sinners coming to Christ has great value,
and needs to be interpreted and answered properly. 12
We come to Bunyans third and final observation. In Observations 1 and 2, the
publisher used all capital letter formatting and the corresponding Arabic numeral to
clearly denote where each section started. But, on coming to the third Observation, the
publisher does not use the same all capital letter formatting and the number 3 to show
that this heading is now under discussion (2011 Edition). So, the reader will have to look
specifically for it. In the electronic version of Bunyans works from Still Waters Revival
Books13 the division is clearer.
In this section, Bunyan observes that if a sinner is truly coming to Christ, Christ
will in no way have him think that he will cast them out. He means what he saysas part
of his call to them, he calls them to believe that he will not reject them initially, or finally.
As he applies this teaching, he does so to show ways of diagnosing a professed believers
spiritual problems. For example, if they believed they could come to him, but at the same
time believe he might or could reject them, then they will begin their time around
Christian things and the Good News with the belief that perhaps the Scriptures are untrue,
that God is unreliable to carry out other aspects of salvation. He has several applications
connected to this last observation.
Chapter Eight
In his final chapter14 Bunyan brings to bear more application of the entirety of the
doctrine taught in the passage. The publisher makes these much more easily recognizable
12

pp. 181 184

https://www.puritandownloads.com/
14
p. 192
13

in sections then older published versions of the work. The applications are under three
headings or usesI have taken these from Bunyans own outline at the end of the
book. In the first use of Information, Bunyan points out this doctrine is to be used to
show that men are far from Christ, they will find life in Christ, and in him alone. He then
contrasts unbelief with faith in twenty-five different ways.
In the second use, called Examination, Bunyan enumerates several questions to
help the sinner answer this question: Am I indeed come to Christ? In a typical Puritan
fashion, there are questions and sub-questions meant to bring out the detail of the
doctrine.
In the third use, called Encouragement, Bunyan points his readers to another
friendly and warm reminder of what a coming sinner finds in Christ: He is a full and free
Christoffering all that is needed both in supply (full) and in enablement free of mans
efforts or merits (free). In making his final encouragements, he ends as was noted at the
beginning, as he speaks of the work of God upon a coming heart:
Well, all these things are the good hand of God upon you, and they are upon you
to constrain, to provoke, and to make you willing and able to come, coming
sinner, that you might in the end be saved.
Weaknesses
Modern lost readers would, I think find this a difficult book to digest as a
presentation of the Good News. If they were willing to do the work, and had more
biblical background than most, they could be greatly helped. Having said that, I do
believe that as someone read it and passed over parts they did not understand, they could

still distill from it the hope of the Good News from a merciful God. I believe it is less
likely today than in Bunyans day.
Most Christian readers would balk at much of the allegorizing which Bunyan
does. There are cases where the biblical references are likely obscure to many people in
the pewpages 43, 86, 90 for example. And coupled with their use as illustration or
allegory, some points (again which might have been quite clear in earlier centuries) could
end up being obscured.
On page 186, Bunyan makes a reference to a sentence from Isaiah, where it is
quite possible that what he sees as being two ideas, is very possibly one. I refer to the fact
the Hebrew writers often rhymed thoughts not words, where the second part of a
sentence, when it seems to say something different, is actually a more full understanding
of the first.
In some of his enumeration of detail, Bunyan writes in overlapping ways
sometimes making an important point almost forgotten by the reader as they struggle
through. In a related vein, his abundance of detail in some objections/answers can tend to
obfuscate an otherwise helpful hypothetical question/objection.
Strengths
I do believe these weaknesses are greatly outweighed by what I mentioned earlier
the simple, consistent appeal to the reader (regenerate or lost) to see, appreciate, love
and glory in the love, mercy and compassion of God. Over and over he points the reader
to Gods greatness and goodness, as the Triune God manifests and accomplishes his
salvation. The amount of reliable Scripture cross references is refreshing. Because of the

nature of the passage, there is a special focus on the work of and interplay of the Father
and Son in a sinners salvation. The sovereignty and mercy of His purpose in Christ
thread throughout the book. This is not only because of the passage he is exposing, but
also because of Bunyans clear understanding of biblical, Reformed soteriology. I highly
recommend this book.