A Sermon Delivered On Sunday Evening, By C. H. Spurgeon, At The Metropolitan Tabernacle, Newington.

And this is the Father’s will who has sent me, that of all whom he has given to me I should lose nothing, but should raise it up again at the last day. And this is the will of him who sent me, that everyone who sees the Son, and believes on him, may have everlasting life; and I will raise him up at the last day. (Joh 6:39,40)

1. Such is our impertinent curiosity that we would gladly peer between the folded leaves of the divine purposes. The eager thirst of man to discover secrets, to solve mysteries, to draw aside the folded curtains, and to ascertain what is past finding out, tempts him very often to the wildest conjecture and the most adventurous speculation. How many would rush to any part of the earth to get a sight of the future, if it were possible to find a place where they could determine the times and the seasons. To know what God conceals seems to be one of the depraved desires of the human heart. This presumptuous enquiry is both foolish and sinful. What have you to do, oh man! with God’s councils? To obey him is your work, not to attempt to know what he does not deem to reveal. But let us understand that the gospel is an extract from the will of God, and such an extract that it contains its very essence. Certainly there is nothing in the will of God contrary to the gospel. Among the unrevealed things there cannot be anything in conflict with the revealed things; none of the secrets can possibly contradict those truths which God has seen fit to unfold. Oh then, you who want to know the will of God, here is something of it for you to observe closely, and to study diligently! If you want to read that will, here it is given to you in two forms: “This is the Father’s will (the will of him who has sent Jesus, his only begotten Son, to be our Saviour), that of all whom he has given to me I should lose nothing, but should raise it up again at the last day.” And here is that same will again opened up before you, if you only have hearts to receive it: “This is the will of him who sent me, that everyone who sees the Son, and believes on him, may have everlasting life: and I will raise him up at the last day.”

2. The will of God is our salvation. It was from the will of God that the very thought of salvation first arose. Had we been left to our own wills, we should have been willing to wander farther and farther from God. No man originated the idea of restoration for our race; God himself willed it, and it is from the purpose of his grace that all our hopes begin; and the will which originated salvation shaped and formed it. It was God’s will that ordained salvation by faith, salvation through an atoning sacrifice, salvation by the way of the new birth, salvation by the way of perseverance up to perfection. God cast in his own mould the way and modus of salvation, and it has been his will that has shaped it; like a pot revolving upon the wheel before him, his finger has made its form and fashion. According to his own will he begat us so that we might be a kind of first fruits of his creatures. It is his will that has brought those of us who are saved into the knowledge of the truth, by which will also we are sanctified, and upon which will we rely, as the motive force which shall bear us onward throughout our entire lives; bear us over the regions of death, and bear us into the land of the perfect, where we shall see the face of God without sin.

3. Now, it is about this will of God that we are going to speak, taking the two phrases as describing the divine side of salvation and the human side of salvation. You know, beloved friends, that the general custom is, with the various sects of Christians, to take up one part of the Bible and preach that part, and then it is the duty of all divines on that side of the question not to preach anything except that. Or if they find a text that seems to oppose their beliefs, these gentlemen are expected to twist it around to suit their creed, it being supposed that only one set of truths can possibly be worth defending, it never having entered into the heads of some people that there can be two apparently irreconcilable truths which nevertheless are equally valuable. Do not think that I come here to defend the human side of salvation at the expense of the divine; nor am I desirous to magnify its divine side at the expense of the human; rather I would beseech you to look at the two texts which are together before us, and to be prepared to receive both sets of truths. I think it is a very dangerous thing to say that the truth lies between the two extremes. It does not: the truth lies in the two, in the comprehension of both; not in taking a part from this and a part from that, toning down one and modulating the other, as is too much the custom, but in believing and giving full expression to everything that God reveals whether we can reconcile the things or not, opening our hearts as children open their understandings to their father’s teaching, feeling that if the gospel were such that we could make it into a complete system, we might be quite sure it was not God’s gospel, for any system that comes from God must be too grand for the human brain to grasp at one effort; and any path that he takes must extend too far beyond the line of our vision for us to make a nice little map of it, and mark it out in squares. This world, you know, we can readily enough map. Go and get charts, and you shall find that men of understanding have indicated almost every rock in the sea, almost every hamlet on the land; but they cannot map out the heavens in that way, for albeit that you can buy the celestial atlas, yet as you are well enough aware there is not one in ten thousand of the stars that can possibly be put there; when they are resolved by the telescope they become altogether innumerable, and so far exceed all count that it is impossible for us to count them up in order and say, that is the name of this, and this is the name of that. We must leave them: they are beyond us. There are depths into which we cannot peer; even the strongest telescope cannot show us much more than a mere corner of the starry worlds. So too it is with the doctrines of the gospel: they are too bright for our weak eyes, too sublime for our finite minds to scan, except at a humble distance. Be it ours to take all we can of their solemn import, to believe them heartily, accept them gratefully, and then fall down before the Lord, and pour out our very souls in worshipping him.

4. I. Well, now we come to our two texts. The first is the DIVINE SIDE OF THE WORK OF SALVATION. It needs to come first, such is its dignity. “This is the Father’s will who has sent me, that of all whom he has given to me I should lose nothing, but should raise it up again at the last day.”

5. Notice attentively the announcement, how sovereign its character: “This is the Father’s will.” Majestic words — “This is the Father’s will.” No “if,” no “but” no asking and requesting of men, no bending the knee to their choice or caprice, no asking them if they will please to have it so, but — “This is the Father’s will.” That is the will which is altogether absolute and independent, revolving on its own axis, the will that called creation out of nothing, the will which cannot be thwarted, for it is omnipotent, which no one may stand against, for it always proceeds on its eternal course. It is a fixed will, for God is not fickle as we are, he does not will this today and that tomorrow. “I am God,” he says, “and do not change.” He is “the Father of lights, with whom is no variableness, neither shadow of a turning,” — a fixed, irresistible will, standing the same from everlasting to everlasting; not subject to change. Would you have it change for the better? How could that be? Can God be better? Would you have it change for the worse? Would God be God if he could be worse than he is? How can it be that perfection can change? It must always remain perfection: a change would be to bring in imperfection into what is complete. To God’s eternal mind there is no past, there is no future.

   He fills his own eternal now,
   And sees her ages past.

Looking down as he does from Heaven, he takes in at one glance all those periods of time which we are accustomed to call ages and cycles; they are all as the twinkling of an eye to him, for “a thousand years in his sight are only as yesterday when it is past, and as a watch in the night.” Let me, then, again read these words, they concern the salvation of his people. “This is the Father’s will.” I say again, how grand they are. “This is the Father’s will.” Oh God, I tremble at your will, until I read those lines; I do not know what your will may be, and since I know it must be accomplished I cower down at your feet in terror until I read that mercy is the Father’s will, that love is the Father’s will, that salvation is the Father’s will, and then my heart flees into your bosom with ecstasy and joy, to think that your omnipotent, unchangeable will should be such goodwill; so full of benevolence, so full of love!

6. Following the current of this testimony, we are introduced to the obedient servant of that will. “This is the Father’s will, who has sent me.” Read the verse: — “For I came down from heaven, not to do my own will, but the will of him who sent me.” (Joh 6:38) Christ, then, is the obedient-sent servant of his Father’s will. But why does he say, “not to do my own will?” The meaning, I do not doubt, as Dr. Owen well interprets it, is first or primarily, in reply to the malicious charge of the Jews, “that he was not intent to accomplish or bring about any private purposes of his own, distinct or different from those of his Father.” But more than this, “the will of God, which Christ came to fulfil, is sometimes taken for the commandment which he received from the Father.” So he says in the fortieth Psalm, “I delight to do your will, oh my God: yes, your law is within my heart.” As though he should protest “all that you require at my hand as mediator I am ready to perform.” Was it not to this end that he truly did “take on him the form of a servant?” And for the very same cause did not the Father expressly call him his servant, as you read in the forty-second chapter of Isaiah — “Behold my servant, whom I uphold, my elect, in whom my soul delights; I have put my Spirit upon him: he shall bring justice to the Gentiles?” Thus he is the servant of the Father in the accomplishment of that work for which the Spirit was put upon him. Moreover, “will of God” may be taken for his purpose, his decree, his good pleasure, and to fulfil what Christ came into the world. It is thus little by little that the full sense of the words breaks on our minds. Now, as I turn that over in my mind, “not to do my own will, but the will of him who sent me,” I am prone to reflect, “It is for me to lay down my will at God’s feet.” Well, it is only fitting and proper for all of us to do so. For everyone of us to say: “I did not come to do my own will,” seems natural and proper. But Christ, beloved, — his will is perfect, his will is as complete as the will of God himself; it is, in fact, coincident, must be coincident, with the will of God. But he speaks as God-man — mediator, and he puts it so, that he may be to us the pattern of complete resignation and perfect obedience. “I, even I, who have no difference with God, who am God, who wills as God wills, yet I did not come to do my own will, but the will of him who sent me.” Why, do you think that it was necessary that he should say that? It was necessary, as I have already said, as an example for us, but further necessary that everyone of us may know that Christ is no amateur Saviour, come into the world to save without a commission and without authority. He has come here willingly enough, but still the reason for his coming is his Father’s will. When Christ forgives a sinner it is his Father’s will; when Christ receives a rebel to his bosom, it is his Father’s will. He does not save us clandestinely or in any manner inconsiderate of or contrary to the divine purposes, nor even in some such way as though by the tenderness of a friend he would rescue us from the sternness of a judge. No, no, in no wise; for all that Jesus does is the Father’s will, as he would say of us, “I do not say that I will pray the Father for you, for the Father himself loves you.” The will which Christ is doing is the Father’s will. All that he is engaged to bring about is according to the will of the Father. Let us bless his name for that.

7. Well now; it would appear that God in his divine will was pleased to give to Jesus, his obedient servant, a number of men out of mankind who were to be his. Is that not the plain meaning of the passage, “This is the will of him who sent me, that of all whom he has given to me I should lose nothing?” The Father gave to the Son, then, a number, I believe it was a number that no man can number, a number far beyond the bounds of our thought; but he gave a certain number whom he himself had chosen from before the foundation of the world, and these became the property of the Lord Jesus Christ. They were put under a different government, being placed under the mediatorial sway of the Son of God. They became disciples — not by their own natural inclination, but by his gracious calling: they became Christ’s flock, he their shepherd; they were to become Christ’s body, he was to be the head; in due time they were to be Christ’s bride, he was to be the husband; they were to be Christ’s brethren, and they were to be conformed to him so that he might be the firstborn among many brethren. Now this is a great transaction full of sublimity, — let us not forget it or slight it. There was a day before all days when there was no day except the Ancient of Days, and then the Ancient of Days in his eternal wisdom transferred a number of men whom he had chosen into the hands of Jesus Christ. It is of no use quibbling about it; it is true; it was so; and it is so; for the mouth of the Lord has spoken it. God’s eternal and electing purpose separated from the mass of mankind a people who were to belong to Jesus. Let us say “Amen” to the record.

8. The next thing we learn here is that all these people Jesus Christ undertook to keep. It was the Father’s will that of all who were given to Christ he should lose — what? — “lose nothing.” This is a very remarkable expression. It does not say he should lose none, that is true; but lose no thing, “nothing.” The Lord Jesus Christ, therefore, has taken all those who were given by the Father to him, into his custody. He is the Surety, he is responsible for them, and he keeps them. In what way does he keep them? Seeing they were lost he redeemed them; seeing they were far from him he fetches them back by his grace, by the power of his Spirit; seeing that they are still prone to wander he restores their souls; seeing that they are imperfect he sanctifies them; and he continues the work of sanctification, and he will make them one day to be without spot, or wrinkle, or any such thing.

9. But the text says he will “lose nothing,” by which he means that while he will certainly not lose one whom his Father gave to him, he will not lose any part of one of them. For look at that child of God who died a few months ago; we laid him in the grave with many tears, and we believe his spirit is taken up to the right hand of God, but where is his body? Ah, we should not like to exhume it; it would be a terrible spectacle if we should take it out of that coffin, or open the lid and look at all that mass of putridity. Surely this is part of one of Christ’s people that has been lost! Ah, but it is not his Father’s will that Christ should lose anything of what was given to him; and therefore he adds, “I will raise it up at the last day.” When the trumpet sounds, the dead shall come out from their graves, and there shall not be left in the grave a bone, nor a piece of a bone of one of the Lord’s redeemed: they shall come again from the land of the enemy, and leave nothing behind them. When Israel came out of Egypt the great Master did not bring some of the people out and leave some behind. Oh, no! Neither did he bring all the people, and leave their property behind. Did not Moses say to Pharaoh, “There shall not a hoof be left behind”; not a solitary lamb of all the flocks, there shall not one be left behind. And so out of the entire company that God the Father has given into the custody of Jesus, not only shall there be no soul lost, but no part of anyone of them; neither of their body, of their soul, nor of their spirit. Death shall yield up its captives, they shall be completely free: —

   Then all the chosen race
      Shall meet around the throne,
   To bless the conduct of his grace
      And make his glories known.

That is the divine side of salvation, and that is the truth which this first part of our text teaches.

10. Do I hear someone say, “I think that doctrine is dangerous?” My dear sir, who is it dangerous to except fools? If God has taught it there can be no danger in it. At the same time there never was a truth which foolish people could not distort and turn into mischief. Ropes are good things, but many people have hung themselves with them; and there is many a grand doctrine which men wrest to their own destruction, and we cannot be watering down God’s truth to suit the folly and sin of man. The question is, is it in the Bible? If it is there let none of us ever say it is dangerous. “Well, but,” you say, “is it not all about secret things?” So be it; then you need not be at all alarmed at our talking about it, for none of us can divulge anything which is secret: therefore you need not be under any concern that we shall do it. If it is secret, then so far as it is secret we cannot meddle with it; but we do say this, that whatever of it has been revealed is for us, and for our children, and we are not ashamed to speak of what God was not ashamed to declare.

11. Moreover, we have proven it to be good, comforting, solid, soul sustaining, sanctifying doctrine, for if there is anything in this world that can put force, life, and energy into a man, it is the belief that God has chosen him to eternal life, has put into him an unconquerable nature which must fight against sin until it overcomes it, and that Christ is engaged to bring him safely to the right hand of the most High. Why, the gratitude of a man who believes this becomes the master power of his life.

   Loved of my God, for him again
   With love intense I burn;
   Chosen of him ere time began
   I choose him in return.

12. Slaves are whipped into the battle, but the freeman goes cheerfully to fight for the cause dear to his heart. The man who only lives a good life because he is afraid of being damned is a mere hireling in the House of God; but the man who knows that he is God’s child, and never will be anything else, that God loves him and must love him, says now, out of no desire for reward and no fears of punishment, being saved, for ever saved, “I love my Lord with all my heart and soul and strength, and I will render to him the obedience of a child which is infinitely superior to the obedience of a slave.” I question the possibility of virtue in a man who cannot say, — “I am saved.” He who does good works in order to be saved, or in order to keep himself from the peril of being lost, acts from a selfish motive, and is serving himself rather than his God. But he, on the other hand, who feels that he is bought with a price and is delivered, is saved, is a child of God, can say, “Now I have not only myself to consider but my God also. Now I will live for him, now I will spend and be spent, so that I may glorify his name.” May the Lord grant to us to be brought into that condition in which we can understand and enjoy this doctrine, and may we then by our lives prove our gratitude for the great benefits we have received from him.

13. II. Now I am going to take the HUMAN SIDE.

14. I think I hear someone say, — “Though I liked the first part, I know I shall not like the second.” Dear hearer, what right have you to criticise anything that is true? Someone on the other hand may say, “I do not believe in this first part, perhaps I may in the second.” My dear friend, I wish you would give up that notion of picking and choosing parts of God’s word that are agreeable to our taste; but rather take the whole, from its beginning to its end, so you shall find pleasure and profit all the way through. Truly, brethren, it is shocking to think of the theoretical difficulties that people make for themselves by a kind of smart criticism that seems clever, but lacks common sense. In this very chapter, at the twenty-seventh verse, you read — “Do not labour for the food which perishes, but for that food which endures to everlasting life, which the Son of Man shall give to you.” The fact is, you find here two paradoxes in one sentence. You are told not to labour for that food which no man can procure without labour, and you are told to labour for that bread which no man can procure BY labour, because it is a free gift. However, the thing needs no explanation. It is clear as daylight to every discerning heart. Here, then, is the human side of salvation: “This is the will of him who sent me, that everyone who sees the Son, and believes on him, may have everlasting life, and I will raise him up at the last day.”

15. Observe, there is no lowering of the tone. The same august words strike us on the threshold of each announcement. “This is the will of him who sent me.” The freest proclamations of the gospel that can ever be given are as much divine as are the plainest declarations of distinguishing grace. Listen, then, with equal attention to this second part, for this has the same imprimatur, the same divine stamp upon it: — “This is the will of him who sent me.”

16. Notice again that there is the same obedient servant engaged on this occasion as before. Whether you look at the divine side or the human side of salvation, the most conspicuous object is still Christ Jesus. If God looks down on men it is through his Anointed, or if men look up to God, it is through God’s Christ whom he has sent. We will therefore dwell upon the points of difference. In this second verse the people described as partakers of the benefit of salvation are thus described: “Everyone who sees the Son, and believes on him.”

17. What are we to understand by these words — “Everyone who sees the Son?” We cannot see the Son now with our physical eyes; for Jesus has gone up to heaven. With these eyes we cannot scan his features or perceive his presence. But when we read about him in the Evangelists, and when we hear about him from the mouths of his servants, we do in effect see him evidently set forth before us. The eyes of our understanding discern him. The sense of faith recognises him. Now if by that sight, that knowledge, that information, we are led to believe on him, then we have everlasting life. Whoever he may be — “Everyone,” it says — “Everyone who sees the Son, and believes on him,” comes in for the same privilege. This includes the man with great faith, but it equally includes the babe with little faith. This includes the man of reputable character, but it equally includes the man whose character has been up until now disreputable. “Everyone who believes on him.” Does it mean that if I believe on him I have eternal life? Yes, whoever you are; you may listen to it in the dark, I do not need to look at you to discriminate between one individual and another. The assertion is wide enough for all of you. Are you a black man, or a white man? Are you a yellow man, or a brown man? it does not matter. Are you rich, or are you poor, one in the higher ranks, or one obscure and despised? it does not matter. Whoever you may be, every child of man who is born of woman, who sees the Son, and believes on him, shall have eternal life. Are there no exceptions? None whatever. Can it not be supposed that some characters may be excluded? None are excluded from this except those who exclude themselves. The learned and polite, the ignorant and rude, “everyone who sees the Son, and believes on him, may have everlasting life.” That is to say, to go over the same matter still again, every man, woman, child, everyone of the human race who trusts his soul with the Son of God, has everlasting life. “Well, but,” one says, “suppose I should not have been given by God the Father to the Son?” You have no right to suppose that. If you believe in Jesus Christ you have everlasting life. I could explain, I think, a little to you, at least I have a way of explaining it to myself, how these two meet. I do not care to explain it, I do not think it is necessary at all, for it is so. There never was a soul that believed in Jesus yet but God the Father had given that soul to Christ; there never was a soul that trusted the Saviour yet but it turned out that after all that soul had been ordained to do so from before the foundation of the world. We will not attempt to answer objections. There is the truth, the plain, naked truth. This is the will of him who sent the Saviour into the world, that everyone who sees the Son, and believes on him, should at once have eternal life. Oh what a splendid gospel that is! Now, when I go out to preach I do not have to say, “I am going to preach to God’s elect” — not at all: “Everyone who sees the Son, and believes on him, may have everlasting life”; nor do I have to say to myself, “Now I shall pick out certain characters whom I think must be a delineation of God’s chosen.” I have no right to make any picking or choosing, there is the gospel, — “Go into all the world and preach the gospel to every creature. He who believes and is baptized shall be saved.” And this again is the gospel: “That everyone who sees the Son, and believes on him, may have everlasting life.” There let it stand, then; we will not clip its wings but we will rejoice in its simple verity.

18. Now it appears that these people who believe in Jesus, whoever they may be, are already in a present state of safety, for as soon as they believe on him they have everlasting life, they are made alive to God, they receive a spiritual life which they never had before. The Holy Spirit comes into them and quickens them. Whereas they were previously dead in trespasses and sins, the Holy Spirit makes them alive to God by Jesus Christ. And this is true of everyone who sees the Son, and believes on him. This life which is thus given is a life that cannot die, for it is everlasting. Everlasting life is freely and sovereignly bestowed, so that every believer has in him a vital principle which cannot be destroyed any more than God himself can. For as God’s life is everlasting life, so the life of every believer is called “everlasting life.” Oh see the blessedness of this, “that everyone who sees the Son, and believes on him, may have everlasting life.” We do not seem to need to preach upon that; I like to roll it over under my tongue. I should like everyone here who is perplexing himself about the doctrines of the gospel, and saying, “Perhaps I am excluded from the mercy of God,” just to go home repeating these words. Therefore I will repeat them again: “that everyone who sees the Son, and believes on him, may have everlasting life.” And since notwithstanding this gift of everlasting life the bodies of believers die, Jesus Christ has added here that it is the will of the Father that he should “raise him up at the last day.” It seems, then, beloved, that no believer shall be lost and nothing of a believer, for if his body must be put into the ground, corruption, earth and worms shall only refine his flesh, until at the sound of the last trumpet he shall put it on afresh. “I will raise him up at the last day.” Then it seems that if I am a believer in Jesus I may conclude that God the Father gave me to Christ to save me, and that Christ will save me and keep me until he himself shall descend from heaven with a shout, and call his own redeemed out of the graves. Thus the two truths are reconciled — may they be reconciled in our experience as well as in our faith!

19. Now then, to close, let me say to any troubled person here present: Beloved friend, never fear that there is anything in the secret purposes of God which can contradict the open promises of God. Never dream, if you are a believer, that there can be any dark decree that excludes you from the benefits of grace. Decrees or no decrees, “this is the will of him who sent me, that everyone who sees the Son, and believes on him, may have everlasting life.” Lay hold, therefore, on Christ with all your heart, poor sinner; do not ask to know whether your name is in the Book of Life; come just as you are, by God’s own invitation, and lay hold on Jesus Christ. The woman in the crowd could not tell whether it was written in the book of the decrees that she should be healed, but she came behind the Saviour and touched the hem of his garment, and was made whole. The dying thief did not stop to enquire, “Was I chosen by God before time began?” but he said, “Lord, remember me when you come into your kingdom.” Now in like manner act upon your present necessity, and shape your prayer to the present opportunity. The doctrine of decrees never operates upon a man’s ordinary life. What hungry man would halt, or hesitate, or say, “I cannot tell whether it is the purpose of God that I should eat,” but when the provision is spread out before him he eats. Would the weary man vex his soul with misgivings, and say, “I want to know whether it is the purpose of God that I should sleep?” no, but he acts like a sensible creature and goes to his bed at the time of rest, grateful for the interval of deep repose that can renew his strength and refresh his vital powers. Now go and do likewise. Do not rebel at the purposes, or deny them, but act upon the precepts, and rejoice in them; they are the guide for you. Rely upon the promises; that is the way for you to appropriate them: and inasmuch as the clear promise rings out from the eternal throne, “Him who comes to me I will in no wise cast out,” go and see if he will cast you out. Come, you black sinner, you foul sinner, you devilish sinner — come you who are stained with every sin, come and see if Christ will reject you; and remember that the text that should encourage you stands next to what may embarrass you — close to it — where Jesus says, “All whom the Father gives to me shall come to me; and him who comes to me I will in no wise cast out. For I came down from heaven, not to do my own will, but the will of him who sent me.” I do pray that those words may encourage many souls to come.

20. And once more, do not fear that if you believe, your believing will end in failure. If you believe in Jesus Christ, the text says “It is the Father’s will” that you should “have eternal life,” and be “raised up at the last day.” The question sometimes comes into one’s mind — “After I have believed in Jesus, and placed all my hope in him, may I not perish after all? Is there not something expected of me in which I may fail? If I rest upon him as a rock, yet still are there not some other props and buttresses needed, and if I shall not supply them shall I be safe at last?” Well, I frankly confess if there is anything needed as the basis for a sinner’s hope beyond the blood and righteousness of Jesus Christ, I, who preach to you, must certainly perish, for I can sing the hymn we sang this morning with all my heart —

   Other refuge have I none,
   Hangs my helpless soul on thee;
   Leave, oh leave me not alone,
   Still support and comfort me.

We desire to abound in good works; we desire to destroy every vice, and forsake all falsehood and all evil; but we cannot depend on these things, we cannot mix them up with the blood and righteousness of Jesus Christ. Our one hope lies here, that Jesus died, and God has said it, “He who believes on him has eternal life, and shall be raised up at the last day.” Now, suppose, after all, you should believe on him and find at last that you are not saved! Beloved, the supposition cannot be entertained for a moment, for it is written, “It is the Father’s will.” Is that will to be thwarted? It is written that he has sent Christ: has Christ come in vain? God must be false to all his promises, violate his oath, degrade his Son, before he can allow a soul that sees the Son and believes on him to perish. You are all safe enough if you are resting there. Do not let a doubt disturb you. Go your way full of peace and consolation, and may the Lord be with you! But, oh, if you have never believed in Jesus, may your spirits never know any rest until you do! May you never be content until you flee to him, and rest on him! May the Lord grant it, for his dear name’s sake. Amen.

[Portion Of Scripture Read Before Sermon — Joh 6:22]

http://www.answersingenesis.org/articles/2013/02/15/fathers-will