介绍，让我们将以下经文呈现给读者：
1.“但你们不肯到我这里来得生命”（约翰福音 5：40）。
2.“凡劳苦担重担的人可以到我这里来，我就使你们得安息”（马太福音 11：28）。
3.“若不是差我来的父吸引人，就没有能到我这里来的”（约翰福音 6：44）。
4.“凡父所赐给我的人，必到我这里来；到我这里来的，我总不丢弃他”（约翰福音 6：37）。
5.“人到我这里来，若不爱我胜过爱自己的父母、妻子、儿女、弟兄、姐妹，和自己的性命，就不能作我的门徒。凡不背着自己十字架跟从我的，也不能作我的门徒”（路加福音 14：26，27）。
6. “耶稣乃活石，虽是被人所弃绝的，却是被神所拣选、所宝贵的”（彼得前书 2：4）。
7. “凡靠着他进到神面前的人，他都能拯救到底；因为他是长远活着，替他们祈求”（希伯来书 7：25）。
前文适用于地球上每一个未重生的男人和女人。当人处于自然状态时，没有人能来到基督面前。虽然主耶稣身上有神性和人性的一切优点，虽然“他全然可爱”（歌 5：16），但亚当堕落的子孙却看不到他的美貌，不值得他们渴慕。他们可能受过“基督的教义”的良好教导，他们可能毫不犹豫地相信圣经中关于他的一切，他们可能经常在嘴上念诵他的名字，声称依靠他已完成的工作，歌颂他的赞美，但他们的心却远离他。他们的感情中，世间之物占据首位。自我满足是他们最关心的事情。他们不愿将自己的生命献给神。神太圣洁了，不适合他们对罪的热爱；他的要求太苛刻了，不适合他们自私的心；他对门徒的要求太苛刻了，不适合他们肉欲的生活方式。他们不会屈服于他的主权——我们每个人都一样，除非神在我们心中施行恩典的奇迹。
第二段经文包含一个仁慈的邀请，是慈悲的救世主向一类特殊的罪人发出的。紧随其后的词语明确而明确地限定了“所有人”的含义。这个充满爱意的词语所指的人的特征是明确的：他们是那些“劳苦”和“担重担”的人。最明显的是，它并不适用于我们绝大多数头脑简单、心不在焉、追求快乐的同胞，他们不关心上帝的荣耀，也不关心他们永恒的福祉。不，对这种可怜的人的描述应该是：“少年人哪，你在幼年时应当快乐，在年幼的日子，你的心应当欢畅，按你心所愿的，按你眼所看的去行；你要知道，为这一切的事，神必审问你”（传道书 11:9）。但是对于那些为了遵守律法和取悦上帝而“努力工作”的人，那些“负担沉重”、深知自己完全无法满足上帝的要求、渴望摆脱罪的权势和污染的人，基督说：“到我这里来，我就使你们得安息。”
上面引用的第三段经文立刻告诉我们，“到基督这里来”并不像许多人想象的那么容易，也不像大多数传教士所说的那么简单。相反，道成肉身的上帝之子明确地宣布，除非上帝的力量降临到他身上，否则堕落堕落的生物是绝对不可能做到这种行为的。这是一句最能使骄傲谦卑、肉体枯萎、人性卑劣的话语。 “归向基督”与举手让新教“牧师”为你祈祷、走上前去与廉价传教士握手、签署“决定”卡、加入“教会”或任何其他人类“众多发明”完全不同（传道书 7:29）。任何人在能够或愿意“归向基督”之前，理解力必须得到超自然的启迪，心灵必须得到超自然的改变，顽固的意志必须得到超自然的打破。
第四段经文也是一段不合乎世俗心意的经文，然而对于受圣灵教导的上帝儿女来说，这是宝贵的财富。它阐明了无条件的拣选或上帝有辨别力的恩典这一神圣的真理。它谈到了父赐给他儿子的一群蒙恩之人。它宣告，这群蒙恩之人中的每一个人都将来到基督面前。无论是亚当的堕落所造成的后果、内在罪的力量、撒旦的仇恨和不懈的努力，还是盲目传教士的欺骗性妄想，都无法最终阻碍他们——当上帝指定的时刻到来时，他的每一位选民都将摆脱黑暗的权势，进入他亲爱的儿子的国度。它宣告，无论他自己是多么不配和卑鄙，无论他所犯下的罪恶有多么黑暗和可怕，他都不会鄙视或不欢迎他，在任何情况下他都不会抛弃他。
第五段经文表明了基督愿意接受罪人的唯一条件。这里表明了祂圣洁的毫不妥协的主张。祂必须被加冕为万物之主，否则祂就根本不是主。必须彻底放弃所有与祂竞争的人。祂不会容忍任何对手。所有与“肉体”有关的东西，无论是在所爱的人身上还是在自己身上，都必须被憎恨。“十字架”是基督徒门徒的徽章：不是戴在身上的金十字架，而是统治心灵的自我否定和自我牺牲的原则。那么，很明显，如果任何人甚至想满足这样的条件，就必须在人心中施行强大、超自然、神圣的恩典工作！
第六段经文告诉我们，基督徒要继续他开始的时候。我们要“来到基督面前”，不是一劳永逸，而是经常，每天。唯有他能满足我们的需要，我们必须不断向他寻求供应。当我们感到空虚时，我们必须从他的“丰盛”中汲取（约翰福音 1:16）。当我们软弱时，我们必须向他寻求力量。当我们无知时，我们必须向他寻求智慧。当我们陷入罪中时，我们必须重新寻求他的洁净。我们今生和永恒所需要的一切都储存在他里面：当我们疲倦时，他给我们安慰（以赛亚书 40:31），当我们生病时，他给我们医治（出埃及记 15:26），当我们悲伤时，他给我们安慰（彼得前书 5:7），当我们受诱惑时，他给我们解脱（希伯来书 2:18）。如果我们已经远离了他，失去了最初的爱，那么补救的方法就是“悔改，行起初所行的事”（启2：5），也就是说，重新将自己交给他，就像我们第一次来到他面前时一样——作为不配的、自我忏悔的罪人，寻求他的怜悯和宽恕。
第七段经文向我们保证了那些来的人将获得永恒的保障。基督拯救那些通过他来到上帝面前的人“到底”或“永远”。他不会今天想一个，明天想另一个。不，他“昨日、今日、一直到永远是一样的”（希伯来书 13：8）。“他既然爱世间属自己的人，就爱他们到底”（约翰福音 13：1），他有福地证明了这一点，因为“他长远活着，替他们祈求”。他的祷告是有效的，因为他宣称父“总是”听他祷告（约翰福音 11：42），名字永远铭刻在我们伟大的大祭司心上的人永远不会灭亡。哈利路亚！
google translate from：https://www.sermonindex.net/modules/articles/index.php?view=article&aid=699
By the way of introduction let us bring before the reader the following Scriptures:
1. “Ye will not come to Me, that ye might have life” (John 5:40).
2. “Come unto Me, all ye that labor and are heavy laden, and I will give you rest” (Matthew 11:28).
3. “No man can come to Me, except the Father which hath sent Me draw him” (John 6:44).
4. “All that the Father giveth Me shall come to Me: and him that cometh to Me I will in no wise cast out” (John 6:37).
5. “If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple. And whosoever doth not bear his cross, and come after Me, cannot be My disciple” (Luke 14:26,27).
6. “To whom coming, as unto a living Stone, disallowed indeed of men, but chosen of God, and precious” (1 Peter 2:4).
7. “Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them” (Heb 7:25).
The first of these passages applies to every unregenerate man and woman on this earth. While he is in a state of nature, no man can come to Christ. Though all excellencies both Divine and human, are found in the Lord Jesus, though “He is altogether lovely” (Song 5:16), yet the fallen sons of Adam see in Him no beauty that they should desire Him. They may be well instructed in “the doctrine of Christ,” they may believe unhesitatingly all that Scripture affirms concerning Him, they may frequently take His name upon their lips, profess to be resting on His finished work, sing His praises, yet their hearts are far from Him. The things of this world have the first place in their affections. The gratifying of self is their dominant concern. They surrender not their lives to Him. He is too holy to suit their love of sin; His claims are too exacting to suit their selfish hearts; His terms of discipleship are too severe to suit their fleshly ways. They will not yield to His Lordship - true alike with each one of us till God performs a miracle of grace upon our hearts.
The second of these passages contains a gracious invitation, made by the compassionate Savior to a particular class of sinners. The “all” is at once qualified, clearly and definitely, by the words which immediately follow it. The character of those to whom this loving word belongs is clearly defined: It is those who “labor” and are “heavy laden.” Most clearly then it applies not to the vast majority of our light-headed, gay-hearted, pleasure-seeking fellows who have no regard for God’s glory and no concern about their eternal welfare. No, the word for such poor creatures is rather, “Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee to judgment” (Eccl. 11:9). But to those who have “labored” hard to keep the law and please God, who are “heavy laden” with a felt sense of their utter inability to meet His requirements, and who long to be delivered from the power and pollution of sin, Christ says: “Come unto Me, and I will give you rest.”
The third passage quoted above at once tells us that “coming to Christ” is not the easy matter so many imagine it, nor so simple a thing as most preachers represent it to be. Instead of its so being, the incarnate Son of God positively declares that such an act is utterly impossible to a fallen and depraved creature unless and until Divine power is brought to bear upon him. A most pride-humbling, flesh-withering, man-abasing word is this. “Coming to Christ” is a far, far different thing from raising your hand to be prayed for by some Protestant “priest,” coming forward and taking some cheap-jack evangelist’s hand, signing some “decision” card, uniting with some “church,” or any other of the “many inventions” of man (Eccl 7:29). Before any one can or will “come to Christ” the understanding must be supernaturally enlightened, the heart must be supernaturally changed, the stubborn will must be supernaturally broken.
The fourth passage is also one that is unpalatable to the carnal mind, yet is it a precious portion unto the Spirit-taught children of God. It sets forth the blessed truth of unconditional election, or the discriminating grace of God. It speaks of a favored people whom the Father giveth to His Son. It declares that every one of that blessed company shall come to Christ. Neither the effects of their fall in Adam, the power of indwelling sin, the hatred and untiring efforts of Satan, nor the deceptive delusions of blind preachers, will be able to finally hinder them - when God’s appointed hour arrives, each of His elect is delivered from the power of darkness and is translated into the kingdom of His dear Son. It announces no matter how unworthy and vile he be in himself, no matter how black and long the awful catalogue of his sins, He will by no means despise or fail to welcome him, and under no circumstances will He ever cast him off.
The fifth passage is one that makes known the terms on which alone Christ is willing to receive sinners. Here the uncompromising claims of His holiness are set out. He must be crowned Lord of all, or He will not be Lord at all. There must be the complete heart-renunciation of all that stands in competition with Him. He will brook no rival. All that pertains to “the flesh,” whether found in a loved one or in self, has to be hated. The “cross” is the badge of Christian discipleship: not a golden one worn on the body, but the principle of self-denial and self-sacrifice ruling the heart. How evident is it, then, that a mighty, supernatural, Divine work of grace must be wrought in the human heart, if any man will even desire to meet such terms!
The sixth passage tells us the Christian is to continue as he began. We are to “come to Christ” not once and for all, but frequently, daily. He is the only One who can minister unto our needs, and to Him we must constantly turn for the supply of them. In our felt emptiness, we must draw from His “fullness” (John 1:16). In our weakness, we must turn to him for strength. In our ignorance we must apply to Him for wisdom. In our falls into sin, we must seek afresh His cleansing. All that we need for time and eternity is stored up in Him: refreshment when we are weary (Isa 40:31), healing of body when we are sick (Ex. 15:26), comfort when we are sad (1 Pet 5:7), deliverance when we are tempted (Heb 2:18). If we have wandered away from Him, left our first love, then the remedy is to “repent and do the first works” (Rev 2:5), that is, cast ourselves upon Him anew, come just as we did the first time we came to Him—as unworthy, self-confessed sinners, seeking His mercy and forgiveness.
The seventh passage assures us of the eternal security of those who do come. Christ saves “unto the uttermost” or “for ever more” those who come unto God by Him. He is not of one mind today and of another tomorrow. No, He is “the same yesterday, and today, and for ever (Heb 13:8). “Having loved His own which were in the world, He loved them unto the end” (John 13:1), and blessedly does He give proof of this, for “He ever liveth to make intercession for them.” Inasmuch as His prayers are effectual, for He declares that the Father hears Him “always” (John 11:42), none whose name is indelibly stamped on the heart of our great High Priest can ever perish. Hallelujah!
link：https://www.sermonindex.net/modules/articles/index.php?view=article&aid=699
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