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Christ Incarnate, The Sinner's Only Hope

Christ Incarnate, The Sinner's Only Hope

Christ Incarnate, The Sinner's Only Hope

THERE was no hope for any sinner unless the Son of God Himself should save him. But the apostle Paul, writing to his son Timothy, says, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” You may measure the depth of our danger by the glory of the person of Him who undertook to deliver us from it. It is the Son of God, whom angels worship, who has come “to save sinners.” It must be a deep destruction from which only God Himself could rescue man.

When Christ “came into the world,” observe how He had to be equipped for His service, and from His equipment learn the sternness of His task. He must be Jesus,—a Savior; and then He must also be Christ,—anointed for the work; He must come with authority Divine, and the Spirit of God must rest upon Him to qualify Him for the great undertaking. For Paul saith not simply that Jesus came into the world, but Christ Jesus, the anointed Savior, came that He might save. If this Divine equipment was needed, then surely the state of man was a grievous one.

Note also that Christ Jesus came into the world to save sinners. The Fall of man was so terrible that, if he was to be delivered from its effects, Christ Jesus must come right down into the place of our ruin; He must come to the dunghill that He might lift us out of it. God in Heaven said, “Let there be light,” and the darkness fled before Him; but Christ Jesus must needs come into the world to save sinners; down into this polluted creation the eternal Creator must Himself descend. He cannot save us sinners, so great is our ruin, unless He becomes incarnate, and takes upon Himself our nature.

And being here, think how dreadful must be our ruin when we see that Christ cannot return to Heaven, saying, “It is finished,” until first of all He dies. That sacred head must be crowned with thorns, those eyes must be closed in the darkness of death, that body must be pierced even to its heart, and then must lie in the grave, a chill, cold corpse, ere man can be redeemed; and all that shame, and suffering, and death were but the outer shell of what the Savior suffered, for He endured the fierceness of His Father’s wrath against sin, and bare such a load as would have crushed the whole race of men eternally had they been left to bear it.

O sinner, you are awfully lost, you are infinitely lost, since it needs an infinite Savior to present the atonement of His own body in order to save sinners from the penalty, and power, and consequences of their sin! This is the truth which is conveyed to us by this faithful saying, which is “worthy of all acceptation.” May the Holy Ghost write it on our hearts!

There is one thing which should be sure to hold, as though spellbound, the attention of every trembling sinner; it is this,—the Christ of God, who in the end of the world has appeared, did not come to deny the fact of human sin, or to propagate a philosophy which might make sin seem harmless, or to define it as a mere mistake, or perhaps as a calamity, but by no means as a hell-deserving crime. I am sure that every sensitive conscience would loathe such teaching; it could yield no comfort whatever to a soul which had felt sin to be exceeding sinful.

Jesus Christ did not come into the world to help you to forget your sin. He has not come to furnish you with a cloak with which to cover it. He has not appeared that He may so strengthen your minds (as some men would have you believe,) that you may learn to laugh at your iniquities, and defy the consequences thereof. For no such reason has the Son of God descended from Heaven to earth. He has come, not to lull you into a false peace, not to whisper consolation which would turn out to be delusive in the end, but to give you a real deliverance from sin by putting it away, and so to bring you a true peace in which you may safely rejoice.

For, if sin be put away, then peace is lawful; then rest of spirit becomes not only a blessing which we may enjoy, but which we must enjoy, and which, the more we shall enjoy it, the better shall we please our God. O sinner, the good tidings that we bring to you, in the Gospel, are not the mere glitter of a hope that will delude you at the last, not a present palliative for the woe you feel, but a real cure for all your ills, a sure and certain deliverance from all the danger that now hangs over you!

Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 79–82). Bellingham, WA: Logos Bible Software. (Public Domain)

 

Come and Welcome, to Jesus Christ, Part 16

Come and Welcome, to Jesus Christ, Part 16

Come and Welcome, to Jesus Christ, Part 16

What It Is To Cast Out

FIRST. For the first of these, What it is to cast out. To this I will speak, First, Generally. Second, More particularly.

First, Generally

1.  To cast out, is to slight and despise, and contemn; as it is said of Saul’s shield, “it was vilely cast away,” (2 Sam 1:21), that is, slighted and contemned.  Thus it is with the sinners that come not to Jesus Christ. He slights, despises, and contemns them; that is, “casts them away.”

2.  Things cast away are reputed as menstruous cloths, and as the dirt of the street (Isa 3:24; Psa 18:42; Matt 5:13; 15:17).  And thus it shall be with the men that come not to Jesus Christ, they shall be counted as menstruous, and as the dirt in the streets.

3.  To be cast out, or off, it is to be abhorred, not to be pitied; but to be put to perpetual shame (Psa 44:9; 89:38; Amos 1:11). But,

Second, More particularly, to come to the text. The casting out here mentioned is not limited to this or the other evil: therefore it must be extended to the most extreme and utmost misery.  Or thus: He that cometh to Christ shall not want anything that may make him gospelly-happy in this world, or that which is to come; nor shall he want anything that cometh not, that may make him spiritually and eternally miserable.  But further, As it is to be generally taken [as respecteth the things that are now], so it respecteth things that shall be hereafter.

I.  For the things that are now, they are either, 1. More general: Or, 2. More particular.

1.  More general, thus:

(1.)  It is “to be cast out” of the presence and favor of God. Thus was Cain cast out: “Thou has driven,” or cast “me out this day; from thy face,” that is, from thy favor “shall I be hid.”  A dreadful complaint! But the effect of a more dreadful judgment! (Gen 4:14; Jer 23:39; 1 Chron 28:9).

(2.)  “To be cast out,” is to be cast out of God’s sight.  God will look after them no more, care for them no more; nor will he watch over them any more for good (2 Kings 17:20; Jer 7:15).  Now they that are so, are left like blind men, to wander and fall into the pit of hell.  This, therefore, is also a sad judgment! therefore here is the mercy of him that cometh to Christ.  He shall not be left to wander at uncertainties. The Lord Jesus Christ will keep him, as a shepherd doth his sheep (Psa 23).  “Him that cometh to me I will in no wise cast out.”

(3.)  “To be cast out,” is to be denied a place in God’s house, and to be left as fugitives and vagabonds, to pass a little time away in this miserable life, and after that to go down to the dead (Gal 4:30; Gen 4:13, 14; 21:10).  Therefore here is the benefit of him that cometh to Christ, he shall not be denied a place in God’s house.  They shall not be left like vagabonds in the world.  “Him that cometh to me I will in no wise cast out.”  See Proverbs 14:26, Isaiah 56:3–5, Ephesians 1:19–22, 1 Corinthians 3:21–23.

(4.)  In a word, “To be cast out,” is to be rejected as are the fallen angels.  For their eternal damnation began at their being cast down from heaven to hell.  So then, not to be cast out, is to have a place, a house, and habitation there; and to have a share in the privileges of elect angels.

These words, therefore, “I will not cast out,” will prove great words one day to them that come to Jesus Christ (2 Peter 2:4; John 20:31; Luke 20:35).

2.  Second, and more particularly,

(1.)  Christ hath everlasting life for him that cometh to him, and he shall never perish; “For he will in no wise cast him out;” but for the rest, they are rejected, “cast out,” and must be damned (John 10:27, 28).

(2.)  Christ hath everlasting righteousness to clothe them with that come to him, and they shall be covered with it as with a garment, but the rest shall be found in the filthy rags of their own stinking pollutions, and shall be wrapt up in them, as in a winding-sheet, and so bear their shame before the Lord, and also before the angels (Dan 9:27; Isa 57:20; Rev 3:4–18, 15, 16).

(3.)  Christ hath precious blood, that, like an open fountain, stands free for him to wash in, that comes to him for life; “And he will in no wise cast him out;” but they that come not to him are rejected from a share therein, and are left to ireful vengeance for their sins (Zech 13:1; 1 Peter 1:18, 19; John 13:8; 3:16).

(4.)  Christ hath precious promises, and they shall have a share in them that come to him for life; for “he will in no wise cast them out.”  But they that come not can have no share in them, because they are true only in him; for in him, and only in him, all the promises are yea and amen.  Wherefore they that come not to him, are no whit the better for them (Psa 50:16; 2 Cor 1:20, 21).

(5.)  Christ hath also fullness of grace in himself for them that come to him for life: “And he will in no wise cast them out.”  But those that come not unto him are left in their graceless state; and as Christ leaves them, death, hell, and judgment finds them.  “Whoso findeth me,” saith Christ, “findeth life, and shall obtain favor of the Lord.  But he that sinneth against me wrongeth his own soul: all they that hate me love death” (Prov 8:35, 36).

(6.)  Christ is an Intercessor, and ever liveth to make intercession for them that come to God by him: “But their sorrows shall be multiplied, that hasten after another,” or other gods, their sins and lusts. “Their drink-offerings will I not offer, nor take up their names into his lips” (Psa 16:4; Heb 7:25).

(7.)  Christ hath wonderful love, bowels, and compassions, for those that come to him; for “he will in no wise cast them out.”  But the rest will find him a lion rampant; he will one day tear them all to pieces.  “Now consider this,” saith he, “ye that forget God, lest I tear you in pieces, and there be none to deliver” (Psa 50:22).

(8.)  Christ is one by and for whose sake those that come to him have their persons and performances accepted of the Father:  “And he will in no wise cast them out;” but the rest must fly to the rocks and mountains for shelter, but all in vain, to hide them from his face and wrath (Rev 6:15–17).

II.  But again, These words, CAST OUT, have a special look to what will be hereafter, even at the day of judgment.  For then, and not till then, will be the great anathema and casting out made manifest, even manifest by execution.  Therefore here to speak to this, and that under these two heads. As, First, Of the casting out itself. Second,  Of the place into which they shall be cast, that shall then be cast out.

First, The casting out itself standeth in two things.  1. In a preparatory work.  2.  In the manner of executing the act.

1.  The preparatory work standeth in these three things.

(1.)  It standeth in their separation that have not come to him, from them that have, at that day. Or thus: At the day of the great casting out, those that have not NOW come to him, shall be separated from them that have; for them that have “he will not cast out.”  “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory; and before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats” (Matt 25:31, 32).  This dreadful separation, therefore, shall then be made betwixt them that NOW come to Christ, and them that come not.  And good reason; for since they would not with us come to him now they have time, why should they stand with us when judgment is come?

(2.)  They shall be placed before him according to their condition: they that have come to him, in great dignity, even at his right hand; “For he will in no wise cast them out”: but the rest shall be set at his left hand, the place of disgrace and shame; for they did not come to him for life.  Distinguished also shall they be by fit terms: these that come to him he calleth the sheep, but the rest are frowish goats, “and he shall separate them one from another, as a shepherd divideth his sheep from the goats;” and the sheep will be set on the right hand—next heaven gate, for they came to him—but the goats on his left, to go from him into hell, because they are not of his sheep.

(3.)  Then will Christ proceed to conviction of those that came not to him, and will say, “I was a stranger, and ye took me not in,” or did not come unto me.  Their excuse of themselves he will slight as dirt, and proceed to their final judgment.

2.  Now when these wretched rejecters of Christ shall thus be set before him in their sins, and convicted, this is the preparatory work upon which follows the manner of executing the act which will be done.

(1.)  In the presence of all the holy angels.

(2.)  In the presence of all them that in their lifetime came to him, by saying unto them, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels”: with the reason annexed to it. For you were cruel to me and mine, particularly discovered in these words, “For I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not: sick, and in prison, and ye visited me not” (Matt 25:41–43).

Second, Now it remains that we speak of the place into which these shall be cast, which, in the general, you have heard already, to wit, the first prepared for the devil and his angels. But, in particular, it is thus described:—

1.  It is called Tophet: “For Tophet is ordained of old, yea, for the king,” the Lucifer, “it is prepared; he hath made it deep and large; the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it” (Isa 30:32).

2.  It is called hell. “It is better for thee to enter halt” or lame “into life, than having two feet to be cast into hell” (Mark 9:45).

3.  It is called the wine-press of the wrath of God.  “And the angel thrust in his sickle into the earth, and gathered the vine of the earth,” that is, them that did not come to Christ, “and cast it into the great wine-press of the wrath of God” (Rev 14:19).

4.  It is called a lake of fire.  “And whosoever was not found written in the book of life was cast into the lake of fire” (Rev 20:15).

5.  It is called a pit.  “Thou hast said in thy heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north.  Yet thou shalt be brought down to hell, to the sides of the pit” (Isa 14:13–15).

6.  It is called a bottomless pit, out of which the smoke and the locust came, and into which the great dragon was cast; and it is called bottomless, to show the endlessness of the fall that they will have into it, that come not, in the acceptable time, to Jesus Christ (Rev 9:1, 2; 20:3).

7.  It is called outer darkness.  “Bind him hand and foot—and cast him into outer darkness,” “and cast ye the unprofitable servant into outer darkness,” “there shall be weeping and gnashing of teeth” (Matt 22:13; 25:30).

8.  It is called a furnace of fire.  “As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.  The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.”  And again, “So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth” (Matt 13:40–51).

9.  Lastly, It may not be amiss, if, in the conclusion of this, I show in few words to what the things that torment them in this state are compared. Indeed, some of them have been occasionally mentioned already; as that they are compared,

(1.)  To wood that burneth.

(2.)  To fire.

(3.)  To fire and brimstone: But,

(4.)  It is compared to a worm, a gnawing worm, a never-dying gnawing worm; They are cast into hell, “where their worm dieth not” (Mark 9:44).

(5.)  It is called unquenchable fire; “He will gather his wheat into the garner; but he will burn up the chaff with unquenchable fire” (Matt 3:12; Luke 3:17).

(6.)  It is called everlasting destruction; “The Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (2 Thess 1:7–9).

(7.)  It is called wrath without mixture, and is given them in the cup of his indignation.  “If any man worship the beast, and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb” (Rev 14:9, 10).

(8.)  It is called the second death.  “And death and hell were cast into the lake of fire. This is the second death.  Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power” (Rev 20:6, 14).

(9.)  It is called eternal damnation.  “But he that shall blaspheme against the Holy Ghost, hath never forgiveness, but is in danger of eternal damnation.”  Oh! these three words! Everlasting punishment! Eternal damnation!  And For ever and ever!  How will they gnaw and eat up all the expectation of the end of the misery of the cast-away sinners.  “And the smoke of their torment ascendeth up for ever and ever; and they have no rest day nor night,” &c., (Rev 14:11).

Their behavior in hell is set forth by four things as I know of;—(a.)  By calling for help and relief in vain; (b.)  By weeping; (c.)  By wailing; (d.)  By gnashing of teeth.

Bunyan, J. (2006).  Come and Welcome, to Jesus Christ (Vol. 1, pp. 271–273).  Bellingham, WA: Logos Bible Software.  (Public Domain)

 

Christ Incarnate, His Knowledge of Sin

Christ Incarnate, His Knowledge of Sin

Christ Incarnate, His Knowledge of Sin

HE who came to save men is no other than God; therefore, He is capable of viewing sin from God’s standpoint, and of understanding what was due to God because of man’s sin. By bracing His Godhead to His manhood, He was capable, in His twofold nature, of sustaining pangs which humanity could not have endured apart from Godhead, and of receiving into His infinite mind a sight of sin, and a horror concerning it, such as no finite mind ever could have endured.

You think, perhaps, that you comprehend sin; but you cannot do anything of the kind. It is an evil too monstrous for the human mind fully to know its heights and depths, its lengths and breadths; but Christ, who is God incarnate, fully knew what sin meant. He had plumbed it to the very bottom, and knew how deep it was. He had gazed upon it, and felt all the horror of its unrighteousness, ingratitude, and turpitude. Its sinfulness struck His sinless mind with all its awful force, and overwhelmed His holy soul with a horror which none but He could bear. He was, in all respects, perfect; and, therefore, had no need to die on His own account. It behooved Him to suffer, not because He was the Son of God, or the Son of man; but because He was the Redeemer, the Sponsor, the Surety, the Substitute of men.

When I have felt the burden of my sin, I confess that I have at times felt as if it were too great to be taken away by any conceivable power; but, on the other hand, when I have seen the excellence of my Master’s person, the perfection of His manhood, the glory of His Godhead, the wondrous intensity of His anguish, the solid value of His obedience, I have felt as if my sin were too little a thing to need so vast a sacrifice. I have felt like John Hyatt who, when dying, said that he could not only trust Christ with his one soul, but that he could trust Him with a million souls if he had them. Were my sins greater than they are, and God forbid they should be!—were my sense of them ten thousand times more vivid than it is,—and I could wish I had a more clear and humbling consciousness of my own iniquity; yet, even then, I know that my Lord and Master is a greater Savior than I am a sinner.

From the constitution of His person as God and man, I am certain that, if I had heaped up my iniquities till they reached the skies, though, like the giants in the ancient mythology, I had piled Pelion upon Ossa, mountain of sin upon mountain of rebellion, and had thought to scale the very throne of God in my impious rebellion, yet, even then, the precious blood of Jesus Christ, His Son, could cleanse me from all sin.

Writing to the Hebrews, concerning Christ’s Incarnation, the apostle Paul says, “Once in the end of the world hath He appeared to put away sin by the sacrifice of Himself.” It was He, against whom the sin had been committed, it was He, who will be the Judge of the quick and the dead, who “appeared to put away sin by the sacrifice of Himself.” Is there not great comfort in this fact? It is the Son of God who has undertaken this more than Herculean labor. He appeared, sinner, to save you; God appeared, “to put away sin.” Lost one, to find you, the great Shepherd has appeared; your case is not hopeless, for He has appeared. Had anybody else than God undertaken the task of putting away sin, it could never have been accomplished; but it can be accomplished now, for HE who appeared is the One with whom nothing is impossible.

Christ did not come as an amateur Savior, trying an experiment on His own account; He came as the chosen Mediator, ordained of God for this tremendous task. He is no unauthorized individual who, of his own accord alone, stepped into the gap without orders from Heaven. No; but He appeared whom the Father had, from eternity, chosen for the great task, and whom He had commissioned and sent to perform it. His very Name, Christ, tells of His anointing for this service.

He could not sit in Heaven, and accomplish this great work of our salvation. With all reverence to the blessed Son of God, we can truly say that He could not have saved us if He had kept His throne, and not left the courts of glory; so He “appeared” on earth in human form. He “made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross.”

Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 75–78). Bellingham, WA: Logos Bible Software. (Public Domain)

 

Come and Welcome, to Jesus Christ, Part 15

Come and Welcome, to Jesus Christ, Part 15

Come and Welcome, to Jesus Christ, Part 15

Import of the Words In No Wise

“And him that cometh to me, I will in no wise cast out.”  IN NO WISE: by these words there is [First,] Something expressed; and [Second,] Something implied.

First, That which is expressed is Christ Jesus, his unchangeable resolution to save the coming sinner; I will in no wise reject him, or deny him the benefit of my death and righteousness.  This word, therefore, is like that which he speaks of the everlasting damnation of the sinner in hell-fire; “He shall by no means depart thence;” that is, never, never come out again, no, not to all eternity (Matt 5:26; 25:46).  So that as he that is condemned into hell-fire hath no ground of hope for his deliverance thence; so him that cometh to Christ, hath no ground to fear he shall ever be cast in thither.

“Thus saith the Lord, If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel, for all that they have done, saith the Lord” (Jer 31:37).  “Thus saith the Lord, If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth, then will I cast away the seed of Jacob” (Jer 33:25, 26).  But heaven cannot be measured, nor the foundations of the earth searched out beneath; his covenant is also with day and night, and he hath appointed the ordinances of heaven; therefore he will not cast away the seed of Jacob, who are the coming ones, but will certainly save them from the dreadful wrath to come (Jer 50:4, 5).  By this, therefore, it is manifest, that it was not the greatness of sin, nor the long continuance in it, no, nor yet the backsliding, nor the pollution of thy nature, that can put a bar in against, or be an hindrance of, the salvation of the coming sinner.  For, if indeed this could be, then would this solemn and absolute determination of the Lord Jesus, of itself, fall to the ground, and be made of none effect.  But his “counsel shall stand, and he will do all his pleasure;” that is, his pleasure in this; for his promise, as to this irreversible conclusion, ariseth of his pleasure; he will stand to it, and will fulfil it, because it is his pleasure (Isa 46:10, 11).

Suppose that one man had the sins, or as many sins as an hundred, and another should have an hundred times as many as he; yet, if they come, this word, “I will in no wise cast out,” secures them both alike.

Suppose a man hath a desire to be saved, and for that purpose is coming in truth to Jesus Christ; but he, by his debauched life, has damned many in hell; why, the door of hope is by these words set as open for him, as it is for him that hath not the thousandth part of his transgressions.  “And him that cometh to me I will in no wise cast out.”

Suppose a man is coming to Christ to be saved, and hath nothing but sin, and an ill-spent life, to bring with him; why, let him come, and welcome to Jesus Christ, “And he will in no wise cast him out” (Luke 7:42).  Is not this love that passeth knowledge? Is not this love the wonderment of angels?  And is not this love worthy of all acceptation at the hands and hearts of all coming sinners?

[Hindrances in Coming to Christ]

Second, That which is implied in the words is, 1.  The coming souls have those that continually lie at Jesus Christ to cast them off.  2.  The coming souls are afraid that those will prevail with Christ to cast them off.  For these words are spoken to satisfy us, and to stay up our spirits against these two dangers: “I will in no wise cast out.”

1.  For the first, Coming souls have those that continually lie at Jesus Christ to cast them off . And there are three things that thus bend themselves against the coming sinner.

(1.)  There is the devil, that accuser of the brethren, that accuses them before God, day and night (Rev 12:10).  This prince of darkness is unwearied in this work; he doth it, as you see, day and night; that is, without ceasing. He continually puts in his caveats against thee, if so be he may prevail.  How did he ply it against that good man Job, if possibly he might have obtained his destruction in hell-fire?  He objected against him, that he served not God for nought, and tempted God to put forth his hand against him, urging, that if he did it, he would curse him to his face; and all this, as God witnesseth, “he did without a cause” (Job 1:9–11; 2:4, 5).  How did he ply it with Christ against Joshua the high-priest?  “And he showed me Joshua,” said the prophet, “the high-priest, standing before the angel of the Lord, and Satan standing at his right hand to resist him” (Zech 3:1).

To resist him; that is, to prevail with the Lord Jesus Christ to resist him; objecting the uncleanness and unlawful marriage of his sons with the Gentiles; for that was the crime that Satan laid against them (Ezra 10:18).  Yea, and for aught I know, Joshua was also guilty of the fact; but if not of that, of crimes no whit inferior; for he was clothed with filthy garments, as he stood before the angel.  Neither had he one word to say in vindication of himself, against all that this wicked one had to say against him.  But notwithstanding that, he came off well; but he might for it thank a good Lord Jesus, because he did not resist him, but contrariwise, took up his cause, pleaded against the devil, excusing his infirmity, and put justifying robes upon him before his adversary’s face.

“And the Lord said unto Satan, The Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem, rebuke thee.  Is not this a brand plucked out of the fire?  And he answered and spoke to those that stood before him, saying, Take away the filthy garments from him; and unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment” (Zech 3:2–4).

Again, how did Satan ply it against Peter, when he desired to have him, that he might sift him as wheat?  that is, if possible, sever all grace from his heart, and leave him nothing but flesh and filth, to the end that he might make the Lord Jesus loathe and abhor him.  “Simon, Simon,” said Christ, “Satan hath desired to have you, that he may sift you as wheat.”  But did he prevail against him?  No:  “But I have prayed for thee, that thy faith fail not.”  As who should say, Simon, Satan hath desired me that I would give thee up to him, and not only thee, but all the rest of thy brethren—for that the word you imports—but I will not leave thee in his hand: I have prayed for thee, thy faith shall not fail; I will secure thee to the heavenly inheritance (Luke 22:30–32).

(2.)  As Satan, so every sin of the coming sinner, comes in with a voice against him, if perhaps they may prevail with Christ to cast off the soul.  When Israel was coming out of Egypt to Canaan, how many times had their sins thrown them out of the mercy of God, had not Moses, as a type of Christ, stood in the breach to turn away his wrath from them! (Psa 106:23).  Our iniquities testify against us, and would certainly prevail against us, to our utter rejection and damnation, had we not an advocate with the Father, Jesus Christ the righteous (1 John 2:1, 2).

The sins of the old world cried them down to hell; the sins of Sodom fetched upon them fire from heaven, which devoured them; the sins of the Egyptians cried them down to hell, because they came not to Jesus Christ for life.  Coming sinner, thy sins are no whit less than any; nay, perhaps, they are as big as all theirs.  Why is it then, that thou livest when they are dead, and that thou hast a promise of pardon when they had not?  “Why, thou art coming to Jesus Christ;”  and therefore sin shall not be thy ruin.

(3.) As Satan and sin, so the law of Moses, as it is a perfect holy law, hath a voice against you before the face of God.  “There is one that accuseth you, even Moses,” his law (John 5:45).  Yea, it accuseth all men of transgression that have sinned against it; for as long as sin is sin, there will be a law to accuse for sin.  But this accusation shall not prevail against the coming sinner; because it is Christ that died, and that ever lives, to make intercession for them that “come to God by him” (Rom 8; Heb 7:25).

These things, I say, do accuse us before Christ Jesus; yea, and also to our own faces, if perhaps they might prevail against us.  But these words, “I will in no wise cast out,” secureth the coming sinner from them all.

The coming sinner is not saved, because there is none that comes in against him; but because the Lord Jesus will not hear their accusations, will not cast out the coming sinner.  When Shimei came down to meet king David, and to ask for pardon for his rebellion, up starts Abishai, and puts in his caveat, saying, Shall not Shimei die for this?  This is the case of him that comes to Christ.  He hath this Abishai, and that Abishai, that presently steps in against him, saying, Shall not this rebel’s sins destroy him in hell?  Read further.  But David answered, “What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me?  Shall there any man be put to death this day in Israel, for do not I know, that I am king this day over Israel?”  (2 Sam 19:16–22).  That is Christ’s answer by the text, to all that accuse the coming Shimeis.  What have I to do with you, that accuse the coming sinners to me? I count you adversaries, that are against my showing mercy to them.  Do not I know that I am exalted this day to be king of righteousness, and king of peace?  “I will in no wise cast them out.”

2. But again, these words do closely imply, that the coming souls are afraid that these accusers will prevail against them, as is evident, because the text is spoken for their relief and succor.  For that need not be, if they that are coming were not subject to fear and despond upon this account. Alas, there is guilt, and the curse lies upon the conscience of the coming sinner!

Besides, he is conscious to himself what a villain, what a wretch he hath been against God and Christ. Also he now knows, by woeful experience, how he hath been at Satan’s beck, and at the motion of every lust. He hath now also new thoughts of the holiness and justice of God.  Also he feels, that he cannot forbear sinning against him.  For the motions of sins, which are by the law, doth still work in his members, to bring forth fruit unto death (Rom 7:5).  But none of this needs be [a discouragement] since we have so good, so tender-hearted, and so faithful a Jesus to come to, who will rather overthrow heaven and earth, than suffer a tittle of this text to fail.  “And him that cometh to me I will in no wise cast out.”

Import of the Words TO CAST OUT

Now, we have yet to inquire into two things that lie in the words, to which there hath yet been nothing said.  As, FIRST, What it is to cast out. SECOND, How it appears that Christ hath power to save or cast out?

Bunyan, J. (2006).  Come and Welcome, to Jesus Christ (Vol. 1, pp. 269–271).  Bellingham, WA: Logos Bible Software.  (Public Domain)

All Fullness in the God-Man

All Fullness in the God-Man

All Fullness in the God-Man

IN Christ Jesus, there is all fullness, “for it pleased the Father that in Him should all fullness dwell.” In Him, there is everything that is essential to Deity, for “in Him dwelleth all the fullness of the Godhead.” There is also, in Him, the fullness of perfect manhood, for that Godhead was revealed in Him “bodily.” Partaker of flesh and blood, made in all things like unto His brethren, there was nothing lacking that was necessary to the perfection of humankind in Him. There is a fullness of atoning efficacy in His blood, for “the blood of Jesus Christ.… cleanseth us from all sin.” There is a fullness of justifying righteousness in His life, for “there is therefore now no condemnation to them which are in Christ Jesus.” There is a fullness of Divine prevalence in His plea, for “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.”

There is a fullness of victory in His death, for “as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil.” There is a fullness of efficacy in His resurrection from the dead, for by it we are “begotten again unto a lively hope, to an inheritance incorruptible, and undefiled, and that fadeth not away.” There is a fullness of triumph in His ascension, for “when He ascended up on high, He led captivity captive, and gave gifts unto men.”

There is, in Christ Jesus, a fullness of blessings unspeakable, unknown; a fullness of grace to pardon, of grace to regenerate, of grace to sanctify, of grace to preserve, and of grace to perfect. There is in Him a fullness at all times; a fullness by day and a fullness by night; a fullness of comfort in affliction, a fullness of guidance in prosperity, a fullness of every Divine attribute, of wisdom, of power, of love; a fullness which it is impossible to survey or to explore. There is in Him everything summed up in a grand total, as Paul says, in writing to the Ephesians, “that in the dispensation of the fullness of times He might gather together in One all things in Christ, both which are in Heaven, and which are on earth, even in Him.”

“It pleased the Father that in Him should all fullness dwell.” In vain we strive to recount the holy wonder; this is a theme which would exhaust an angel’s powers,—the fullness which resides in Jesus our Head, and ever abides to answer our need. We may realize a little what a fullness this must be, when we think of the multitude, which no man can number, all of whom have received of His fullness, grace upon grace. There is not one of them who has received only a little grace; they are all, as Rutherford has it, “drowned debtors to His mercy;” or, as we might put it, “over head and ears” in debt to Him. They are so indebted that they will never fully know how much they owe to their Lord, but they feel that an eternal song will not be too long for the expression of their grateful praise.

Christ’s fullness is an abiding fullness. John says, “Of His fullness have all we received;” yet he calls it a “fullness” still, for it never becomes any less, however many may partake of it. It was a fullness before a single sinner came to it to receive pardon; it was a fullness before a solitary saint had learned to drink of that river, the streams whereof make glad the Church of the living God; and now, after myriads, and even millions, of blood-redeemed souls have partaken of this life-giving stream, it is just as overflowing as ever. We are accustomed to say that, if a child takes a cupful of water from the sea, it is just as full as it was before; but that is not literally true, there must be just so much the less of water in the ocean. But it is literally true of Christ that, when we have not only taken out cups full,—for our needs are too great to be satisfied with such small quantities,—when we have taken out oceans full of grace,—and we need as much as that to carry us to Heaven,—there is actually as much grace left in Him as there was before we came to Him. Although we have drawn upon the exchequer of His love to an extent so boundless that we cannot comprehend it, yet there is as much mercy and grace left in Christ as there was before we began to draw from it. It is a “fullness” still, after all the saints have received of it.

There is also an abiding fullness of truth in Christ; after you have heard it for fifty years, you see more of its fullness than you did at first. Other themes weary the ear, sooner or later. I will defy any man to hold together a large congregation, year after year, with any other subject but Christ Jesus. He might attract hearers for a time; he might charm them with the discoveries of science, or with the beauties of poetry, and his oratory might be of so high an order that he might, for a while, draw the multitudes who have itching ears; but they would, in time, turn away, and say, “This is no longer to be endured; we know all he has to tell us.” All music but that of Heaven becomes wearisome before long; but, oh! if the minstrel doth play upon this celestial harp, though he keepeth his fingers always among its golden strings, and be but poor and unskilled to handle an instrument so divine, yet the melody of Jesus’ Name, and the sweet harmony of all His acts and attributes, will hold his listeners by the ears, and thrill their hearts as nought beside can do. The theme of Jesus’ love is inexhaustible; though preachers have dwelt upon it century after century, its freshness and fullness still remain.

Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 71–74). Bellingham, WA: Logos Bible Software. (Public Domain)

 

Come and Welcome, to Jesus Christ, Part 14

Come and Welcome, to Jesus Christ, Part 14

Come and Welcome, to Jesus Christ, Part 14

Two Sorts of Sinners Coming to Christ

“And him that COMETH.”  There are two sorts of sinners that are coming to Jesus Christ.  First, Him that hath never, while of late, at all began to come.  Second, Him that came formerly, and after that went back; but hath since bethought himself, and is now coming again.  Both these sorts of sinners are intended by the HIM in the text, as is evident; because both are now the coming sinners. “And him that cometh.”

First.  [The newly-awakened comer.]—For the first of these: the sinner that hath never, while of late, began to come, his way is more easy; I do not say, more plain and open to come to Christ than is the other—those last not having the clog of a guilty conscience, for the sin of backsliding, hanging at their heels.  But all the encouragement of the gospel, with what invitations are therein contained to coming sinners, are as free and as open to the one as to the other; so that they may with the same freedom and liberty, as from the Word, both alike claim interest in the promise.  “All things are ready;” all things for the coming backsliders, as well as for the others:  “Come to the wedding.”  “And let him that is athirst come” (Matt 22:1–4; Rev 22:17).

Second.  [The returning backslider.]—But having spoke to the first of these already, I shall here pass it by; and shall speak a word or two to him that is coming, after backsliding, to Jesus Christ for life.  Thy way, O thou sinner of a double dye, thy way is open to come to Jesus Christ.  I mean thee, whose heart, after long backsliding, doth think of turning to him again.  Thy way, I say, is open to him, as is the way of the other sorts of comers; as appears by what follows:—

1.  Because the text makes no exception against thee. It doth not say, And any him but a backslider, any him but him.  The text doth not thus object, but indefinitely openeth wide its golden arms to every coming soul, without the least exception; therefore thou mayest come.  And take heed that thou shut not that door against thy soul by unbelief, which God has opened by his grace.

2.  Nay, the text is so far from excepting against thy coming, that it strongly suggesteth that thou art one of the souls intended, O thou coming backslider; else what need that clause have been so inserted, “I will in no wise cast out?”  As who should say, Though those that come now are such as have formerly backslidden, I will in “no wise” cast away the fornicator, the covetous, the railer, the drunkard, or other common sinners, nor yet the backslider neither.

3.  That the backslider is intended is evident,

(1.)  For that he is sent to by name, “Go, tell his disciples and Peter” (Mark 16:7).  But Peter was a godly man.  True, but he was also a backslider, yea, a desperate backslider:  he had denied his Master once, twice, thrice, cursing and swearing that he knew him not.  If this was not backsliding, if this was not an high and eminent backsliding, yea, a higher backsliding than thou art capable of, I have thought amiss.

Again, when David had backslidden, and had committed adultery and murder in his backsliding, he must be sent to by name:  “And,” saith the text, “the Lord sent Nathan unto David.”  And he sent him to tell him, after he had brought him to unfeigned acknowledgment, “The Lord hath also put away, or forgiven thy sin” (2 Sam 12:1, 13).

This man also was far gone: he took a man’s wife, and killed her husband, and endeavoured to cover all with wicked dissimulation.  He did this, I say, after God had exalted him, and showed him great favour; wherefore his transgression was greatened also by the prophet with mighty aggravations; yet he was accepted, and that with gladness, at the first step he took in his returning to Christ.  For the first step of the backslider’s return is to say, sensibly and unfeignedly, “I have sinned;” but he had no sooner said thus, but a pardon was produced, yea, thrust into his bosom:  “And Nathan said unto David, The Lord hath also put away thy sin.”

(2.)  As the person of the backslider is mentioned by name, so also is his sin, that, if possible, thy objections against thy returning to Christ may be taken out of thy way; I say, thy sin also is mentioned by name, and mixed, as mentioned, with words of grace and favour:  “I will heal their backsliding, I will love them freely” (Hosea 14:4).  What sayest thou now, backslider?

(3.)  Nay, further, thou art not only mentioned by name, and thy sin by the nature of it, but thou thyself, who art a returning backslider, put, (a) Amongst God’s Israel, “Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon you; for I am merciful, saith the Lord, and I will not keep anger for ever” (Jer 3:12).  (b) Thou art put among his children; among his children to whom he is married. “Turn, O backsliding children, for I am married unto you” (verse 14).  (c) Yea, after all this, as if his heart was so full of grace for them, that he was pressed until he had uttered it before them, he adds, “Return, ye backsliding children, and I will heal your backslidings” (verse 22).

(4.)  Nay, further, the Lord hath considered, that the shame of thy sin hath stopped thy mouth, and made thee almost a prayerless man; and therefore he saith unto thee, “Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously.”  See his grace, that himself should put words of encouragement into the heart of a backslider; as he saith in another place, “I taught Ephraim to go, taking him by the arms.”  This is teaching him to go indeed, to hold him up by the arms; by the chin, as we say (Hosea 14:2; 11:3).

From what has been said, I conclude, even as I said before, that the him in the text, and him that cometh, includeth both these sorts of sinners, and therefore both should freely come.

Question 1.  But where doth Jesus Christ, in all the word of the New Testament, expressly speak to a returning backslider with words of grace and peace?  For what you have urged as yet, from the New Testament, is nothing but consequences drawn from this text.  Indeed it is a full text for carnal ignorant sinners that come, but to me, who am a backslider, it yieldeth but little relief.

Answer.  How!  but little encouragement from the text, when it is said, “I will in now wise cast out”! What more could have been said?  What is here omitted that might have been inserted, to make the promise more full and free?  Nay, take all the promises in the Bible, all the freest promises, with all the variety of expressions of what nature or extent soever, and they can but amount to the expressions of this very promise, “I will in no wise cast out;” I will for nothing, by no means, upon no account, however they have sinned, however they have backslidden, however they have provoked, cast out the coming sinner.  But,

Question.  2.  Thou sayest, Where doth Jesus Christ, in all the words of the New Testament, speak to a returning backslider with words of grace and peace, that is under the name of a backslider?

Answer.  Where there is such plenty of examples in receiving backsliders, there is the less need for express words to that intent; one promise, as the text is, with those examples that are annexed, are instead of many promises.  And besides, I reckon that the act of receiving is of as much, if not of more encouragement, than is a bare promise to receive; for receiving is as the promise, and the fulfilling of it too; so that in the Old Testament thou hast the promise, and in the New, the fulfilling of it; and that in divers examples.

1.  In Peter.  Peter denied his master, once, twice, thrice, and that with open oath; yet Christ receives him again without any the least hesitation or stick.  Yea, he slips, stumbles, falls again, in downright dissimulation, and that to the hurt and fall of many others; but neither of this doth Christ make a bar to his salvation, but receives him again at his return, as if he knew nothing of the fault (Gal 2).

2.  The rest of the disciples, even all of them, did backslide and leave the Lord Jesus in his greatest straits. “Then all the disciples forsook him and fled,” (Matt 26:56), they returned, as he had foretold, every one to his own, and left him alone; but this also he passes over as a very light matter. Not that it was so indeed in itself, but the abundance of grace that was in him did lightly roll it away; for after his resurrection, when first he appeared unto them, he gives them not the least check for their perfidious dealings with him, but salutes them with words of grace, saying, “All hail! be not afraid, peace be to you; all power in heaven and earth is given unto me.”  True, he rebuked them for their unbelief, for the which also thou deservest the same.  For it is unbelief that alone puts Christ and his benefits from us (John 16:32; Matt 28:9–11; Luke 24:39; Mark 16:14).

3.  The man that after a large profession lay with his father’s wife, committed a high transgression, even such a one that at that day was not heard of, no, not among the Gentiles.  Wherefore this was a desperate backsliding; yet, at his return, he was received, and accepted again to mercy (1 Cor 5:1, 2; 2 Cor 2:6–8).

4. The thief that stole was bid to steal no more; not at all doubting but that Christ was ready to forgive him this act of backsliding (Eph 4:28).

Now all these are examples, particular instances of Christ’s readiness to receive the backsliders to mercy; and, observe it, examples and proofs that he hath done so are, to our unbelieving hearts, stronger encouragements than bare promises that so he will do.

But again, the Lord Jesus hath added to these, for the encouragement of returning backsliders, to come to him.  (1.)  A call to come, and he will receive them (Rev 2:1–5; 14–16; 20–22; 3:1–3; 15–22).  Wherefore New Testament backsliders have encouragement to come.  (2.)  A declaration of readiness to receive them that come, as here in the text, and in many other places, is plain.  Therefore, “Set thee up waymarks, make thee high heaps,” of the golden grace of the gospel, “set thine heart toward the highway, even the way which thou wentest.”  When thou didst backslide; “turn again, O virgin of Israel, turn again to these thy cities” (Jer 31:21).

“And him that cometh.”  He saith not, and him that talketh, that professeth, that maketh a show, a noise, or the like; but, him that cometh.  Christ will take leave to judge, who, among the many that make a noise, they be that indeed are coming to him.  It is not him that saith he comes, nor him of whom others affirm that he comes; but him that Christ himself shall say doth come, that is concerned in this text. When the woman that had the bloody issue came to him for cure, there were others as well as she, that made a great bustle about him, that touched, yea, thronged him.  Ah, but Christ could distinguish this woman from them all; “And he looked round about” upon them all, “to see her that had done this thing” (Mark 5:25–32).  He was not concerned with the thronging, or touchings of the rest; for theirs were but accidental, or at best, void of that which made her touch acceptable.  Wherefore Christ must be judge who they be that in truth are coming to him; Every man’s ways are right in his own eyes, “but the Lord weigheth the spirits” (Prov 16:2).  It standeth therefore every one in hand to be certain of their coming to Jesus Christ; for as thy coming is, so shall thy salvation be.  If thou comest indeed, thy salvation shall be indeed; but if thou comest but in outward appearance, so shall thy salvation be; but of coming, see before, as also afterwards, in the use and application.

“And him that cometh TO ME.”  These words to me are also well to be heeded; for by them, as he secureth those that come to him, so also he shows himself unconcerned with those that in their coming rest short, to turn aside to others; for you must know, that every one that comes, comes not to Jesus Christ; some that come, come to Moses, and to his law, and there take up for life; with these Christ is not concerned; with these his promise hath not to do. “Christ is become of no effect unto you; whosoever of you are justified by the law, ye are fallen from grace” (Gal 5:4).  Again, some that came, came no further than to gospel ordinances, and there stay; they came not through them to Christ; with these neither is he concerned; nor will their “Lord, Lord,” avail them anything in the great and dismal day. A man may come to, and also go from the place and ordinances of worship, and yet not be remembered by Christ.  “So I saw the wicked buried,” said Solomon, “who had come and gone from the place of the holy, and they were forgotten in the city where they had so done; this is also vanity” (Eccl 8:10).

“TO ME.”  These words, therefore, are by Jesus Christ very warily put in, and serve for caution and encouragement; for caution, lest we take up in our coming anywhere short of Christ; and for encouragement to those that shall in their coming, come past all; till they come to Jesus Christ. “And him that cometh to me I will in no wise cast out.”

Reader, if thou lovest thy soul, take this caution kindly at the hands of Jesus Christ. Thou seest thy sickness, thy wound, thy necessity of salvation.  Well, go not to king Jareb, for he cannot heal thee, nor cure thee of thy wound (Hosea 5:13).  Take the caution, I say, lest Christ, instead of being a Savior unto thee, becomes a lion, a young lion, to tear thee, and go away (Hosea 5:14).

There is a coming, but not to the Most High; there is a coming, but not with the whole heart, but as it were feignedly; therefore take the caution kindly (Jer 3:10; Hosea 7:16).

“And him that cometh TO ME;” Christ as a Savior will stand alone, because his own arm alone hath brought salvation unto him. He will not be joined with Moses, nor suffer John Baptist to be tabernacled by him. I say they must vanish, for Christ will stand alone (Luke 9:28–36).  Yea, God the Father will have it so; therefore they must be parted from him, and a voice from heaven must come to bid the disciples hear only the beloved Son.  Christ will not suffer any law, ordinance, statute, or judgment, to be partners with him in the salvation of the sinner.  Nay, he saith not, and him that cometh to my WORD; but, and him that cometh to ME.  The words of Christ, even his most blessed and free promises, such as this in the text, are not the Savior of the world; for that is Christ himself, Christ himself only. The promises, therefore, are but to encourage the coming sinner to come to Jesus Christ, and not to rest in them, short of salvation by him.  “And him that cometh TO ME.”  The man, therefore, that comes aright, casts all things behind his back, and looketh at, nor hath his expectations from ought, but the Son of God alone; as David said, “My soul, wait thou only upon God; for my expectation is from him.  He only is my rock, and my salvation; he is my defense; I shall not be moved” (Psa 62:5, 6).  His eye is to Christ, his heart is to Christ, and his expectation is from him, from him only.

Therefore the man that comes to Christ, is one that hath had deep considerations of his own sins, slighting thoughts of his own righteousness, and high thoughts of the blood and righteousness of Jesus Christ; yea, he sees, as I have said, more virtue in the blood of Christ to save him, than there is in all his sins to damn him.  He therefore setteth Christ before his eyes; there is nothing in heaven or earth, he knows, that can save his soul and secure him from the wrath of God, but Christ; that is, nothing but his personal righteousness and blood.

Bunyan, J. (2006).  Come and Welcome, to Jesus Christ (Vol. 1, pp. 266–269).  Bellingham, WA: Logos Bible Software.  (Public Domain)

The God-Man, A Miracle of Power and Love

The God-Man, A Miracle of Power and Love

The God-Man, A Miracle of Power and Love

HAVE you ever thought of the miracle of power displayed in the Lord’s fashioning a human body capable of union with Godhead? Our Lord Jesus Christ was incarnate in a body, which was truly a human body, but yet which was, in some wondrous way, specially prepared to sustain the indwelling of Deity. Contact with God is terrible: “He looketh on the earth, and it trembleth: He toucheth the hills, and they smoke.” He puts His feet on Paran, and it melts; and Sinai dissolves in flames of fire at His presence. So strongly was this truth inwrought into the minds of the early saints, that they said, “No man can see God’s face, and live;” and yet here was a manhood which did not merely see the face of God, but which was inhabited by Deity. What a wonderful human frame was this which could abide the presence of Jehovah!

Paul represents our Savior, when He cometh into the world, as saying to His Father, “A body hast Thou prepared Me.” That was indeed a body which was miraculously wrought; “that holy thing” was the special product of the Holy Spirit’s supernatural power. It was a body like our own, with nerves as sensitive, and muscles as readily strained, with every organization as delicately fashioned as our own; yet God was in it. It was a frail barque to carry such a wondrous freight.

O man Christ Jesus, how couldst Thou bear the Deity within Thee? We know not how it was, but God knoweth. Let us adore this hiding of the Almighty in human weakness, this comprehending of the Incomprehensible, this revealing of the Invisible, this localization of the Omnipresent. Human language cannot adequately set forth this unutterable truth. Suffice it to say, that the Divine power was wonderfully seen in the continued existence of the materialism of Christ’s body, which else had been consumed by such a wondrous contact with Divinity as was manifested in Emmanuel, “God with us.”

Christ took upon Him our nature in the fullest sense possible. His body contained everything that makes up a human body,—flesh, blood, bone, mind, heart, soul, memory, imagination, judgment,—everything that naturally belongs to a rational man. Jesus of Nazareth was the Man of men, the model representative Man. Think not of Him as a deified man any more than you would dare to regard Him as a humanized God, or demigod. Do not confound the natures that were united in Him, nor divide the Person in whom they were so marvelously blended. He is but one Person, yet as truly man as He is “very God of very God.”

As you think of this truth, say, “He who sits on the throne is such as I am, sin alone excepted.”

      “Oh, joy! there sitteth in our flesh,

         Upon a throne of light,

      One of a human mother born,

         In perfect Godhead bright!”

Behold, what manner of love God hath bestowed upon us, that He should espouse our nature! For never had He so united Himself with any creature before. His tender mercy had ever been over all His works, but they were so distinct from Himself that an immeasurable distance separated the Creator from His creatures so far as existence and relationship are concerned. The Lord had made many noble intelligences, principalities and powers of whom we know but little; we do not even know what those four living creatures may be who are nearest the eternal presence; but He had never allied Himself with any of them by actual union with His person. But, lo, He has joined Himself to man, that creature who is made to suffer death by reason of his sin; God has come into union with man, and therefore we may feel sure that He loves him with amazing love, and that He has great thoughts of good towards him. If a king’s son doth marry a member of a rebel race, then we may be certain that there are prospects of reconciliation, pardon, and restoration for that race. There must be, in the great heart of the Divine One, wondrous thoughts of pity and condescending love for guilty sinners, or He would never have deigned to take human nature into union with Himself. Let us sound the loud cymbals of delight and thanksgiving, for the Incarnation bodes good to our race.

As God has taken manhood into union with Himself, then God will feel for man, He will have pity upon him, He will remember that he is dust, He will have compassion upon his infirmities and sicknesses. You know how truly and graciously it is so, for that same Jesus, who was born of a woman at Bethlehem, is touched with the feeling of our infirmities, having been in all points tempted like as we are. Such intimate practical sympathy would not have belonged to our great High Priest if He had not become man. Not even though He is Divine could He have been perfectly in sympathy with us if He had not also become bone of our bone, and flesh of our flesh. The Captain of our salvation could only be made “perfect through sufferings;” and to this end, it was needful that He should become a partaker of flesh and blood; and, now, the Son of God can fully sympathize with men because He is one with them in everything except sin.

Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 67–70). Bellingham, WA: Logos Bible Software. (Public Domain)

 

Come and Welcome, to Jesus Christ, Part 13

Come and Welcome, to Jesus Christ, Part 13

Come and Welcome, to Jesus Christ, Part 13

Advantages to the Man that is Come to Christ

A man that is come to Christ hath the advantage of him that is but coming to him; and that in seven things.

1.  He that is come to Christ is nearer to him than he that is but coming to him; for he that is but coming to him is yet, in some sense, at a distance from him; as it is said of the coming prodigal, “And while he was yet a great way off” (Luke 15:20).  Now he that is nearer to him hath the best sight of him; and so is able to make the best judgment of his wonderful grace and beauty, as God saith, “Let them come near, then let them speak” (Isa 41:1).  And as the apostle John saith, “And we have seen and do testify that the Father sent the Son to be the Saviour of the world” (1 John 4:14).  He that is not yet come, though he is coming, is not fit, not being indeed capable to make that judgment of the worth and glory of the grace of Christ, as he is that is come to him, and hath seen and beheld it. Therefore, sinner, suspend thy judgment till thou art come nearer.

2.  He that is come to Christ has the advantage of him that is but coming, in that he is eased of his burden; for he that is but coming is not eased of his burden (Matt 11:28).  He that is come has cast his burden upon the Lord.  By faith he hath seen himself released thereof; but he that is but coming hath it yet, as to sense and feeling, upon his own shoulders.  “Come unto me, all ye that labor and are heavy laden,” implies, that their burden, though they are coming, is yet upon them, and so will be till indeed they are come to him.

3.  He that is come to Christ has the advantage of him that is but coming in this also, namely, he hath drank of the sweet and soul refreshing water of life; but he that is but coming hath not.  “If any man thirst, let him come unto me and drink” (John 7:37).

Mark, He must come to him before he drinks: according to that of the prophet, “Ho! every one that thirsteth, come ye to the waters.”  He drinketh not as he cometh, but when he is come to the waters (Isa 55:1).

4.  He that is come to Christ hath the advantage of him that as yet is but coming in this also, to wit, he is not so terrified with the noise, and, as I may call it, hue and cry, which the avenger of blood makes at the heels of him that yet is but coming to him.  When the slayer was on his flight to the city of his refuge, he had the noise or fear of the avenger of blood at his heels; but when he was come to the city, and was entered thereinto, that noise ceased.  Even so it is with him that is but coming to Jesus Christ, he heareth many a dreadful sound in is ear; sounds of death and damnation, which he that is come is at present freed from.  Therefore he saith, “Come, and I will give you rest.” And so he saith again, “We that have believed, do enter into rest,” as he said, &c. (Heb 4).

5.  He, therefore, that is come to Christ, is not so subject to those dejections, and castings down, by reason of the rage and assaults of the evil one, as is the man that is but coming to Jesus Christ, though he has temptations too.  “And as he was yet a-coming, the devil threw him down, and tare him” (Luke 9:42).  For he has, though Satan still roareth upon him, those experimental comforts and refreshments, to wit, in his treasury, to present himself with, in times of temptation and conflict; which he that is but coming has not.

6.  He that is come to Christ has the advantage of him that is but coming to him, in this also, to wit, he hath upon him the wedding garment, &c., but he that is coming has not.  The prodigal, when coming home to his father, was clothed with nothing but rags, and was tormented with an empty belly; but when he was come, the best robe is brought out, also the gold ring, and the shoes, yea, they are put upon him, to his great rejoicing.  The fatted calf was killed for him; the music was struck up to make him merry; and thus also the Father himself sang of him, “This my son was dead, and is alive again; was lost and is found” (Luke 15:18, 19).

7.  In a word, he that is come to Christ, his groans and tears, his doubts and fears, are turned into songs and praises; for that he hath now received the atonement, and the earnest of his inheritance; but he that is but yet a-coming, hath not those praises nor songs of deliverance with him; nor has he as yet received the atonement and earnest of his inheritance, which is, the sealing testimony of the Holy Ghost, through the sprinkling of the blood of Christ upon his conscience, for he is not come (Rom 5:11; Eph 1:13; Heb 12:22–24).

Import of the word COMETH

“And him that COMETH.” There is further to be gathered from this word cometh, these following particulars:—

1.  That Jesus Christ hath his eye upon, and takes notice of, the first moving of the heart of a sinner after himself. Coming sinner, thou canst not move with desires after Christ, but he sees the working of those desires in thy heart.  “All my desire,” said David, “is before thee; and my groaning is not hid from thee” (Psa 38:9).  This he spake, as he was coming, after he had backslidden, to the Lord Jesus Christ.  It is said of the prodigal, that while he was yet a great way off, his father saw him, had his eye upon him, and upon the going out of his heart after him (Luke 15:20).

When Nathanael was come to Jesus Christ, the Lord said to them that stood before him, “Behold an Israelite indeed, in whom is no guile.” But Nathanael answered him, “Whence knowest thou me?” Jesus answered, “Before that Philip called thee, when thou wast under the fig-tree, I saw thee.” There, I suppose, Nathanael was pouring out of his soul to God for mercy, or that he would give him good understanding about the Messias to come; and Jesus saw all the workings of his honest heart at that time (John 1:47, 48).

Zaccheus also had some secret movings of heart, such as they were, towards Jesus Christ, when he ran before, and climbed up the tree to see him; and the Lord Jesus Christ had his eye upon him: therefore, when he was come to the place, he looked up to him, bids him come down, “For today,” said he, “I must abide at thy house;” to wit, in order to the further completing the work of grace in his soul (Luke 19:1–9).  Remember this, coming sinner.

2.  As Jesus Christ hath his eye upon, so he hath his heart open to receive, the coming sinner. This is verified by the text: “And him that cometh to me I will in no wise cast out.”  This is also discovered by his preparing of the way, in his making of it easy (as may be) to the coming sinner; which preparation is manifest by those blessed words, “I will in no wise cast out;” of which more when we come to the place.  And while “he was yet a great way off, his Father saw him, and had compassion, and ran, and fell on his neck, and kissed him” (Luke 15:20).  All these expressions do strongly prove that the heart of Christ is open to receive the coming sinner.

3.  As Jesus Christ has his eye upon, and his heart open to receive, so he hath resolved already that nothing shall alienate his heart from receiving the coming sinner. No sins of the coming sinner, nor the length of the time that he hath abode in them, shall by any means prevail with Jesus Christ to reject him. Coming sinner, thou art coming to a loving Lord Jesus!

4.  These words therefore are dropped from his blessed mouth, on purpose that the coming sinner might take encouragement to continue on his journey, until he be come indeed to Jesus Christ. It was doubtless a great encouragement to blind Bartimeus, that Jesus Christ stood still and called him, when he was crying, “Jesus, thou Son of David, have mercy on me;” therefore, it is said, he cast away his garment, “rose, and came to Jesus” (Mark 10:46).  Now, if a call to come hath such encouragement in it, what is a promise of receiving such, but an encouragement much more?  And observe it, though he had a call to come, yet not having a promise, his faith was forced to work upon a mere consequence, saying, He calls me; and surely since he calls me, he will grant me my desire.  Ah! but coming sinner, thou hast no need to go so far about as to draw (in this matter) consequences, because thou hast plain promises: “And him that cometh to me I will in no wise cast out.”  Here is full, plain, yea, what encouragement one can desire; for, suppose thou wast admitted to make a promise thyself, and Christ should attest that he would fulfil it upon the sinner that cometh to him, Couldst thou make a better promise? Couldst thou invent a more full, free, or larger promise? a promise that looks at the first moving of the heart after Jesus Christ?  A promise that declares, yea, that engageth Christ Jesus to open his heart to receive the coming sinner? yea, further, a promise that demonstrateth that the Lord Jesus is resolved freely to receive, and will in no wise cast out, nor means to reject, the soul of the coming sinner!  For all this lieth fully in this promise, and doth naturally flow therefrom. Here thou needest not make use of far-fetched consequences, nor strain thy wits, to force encouraging arguments from the text. Coming sinner, the words are plain:  “And him that cometh to me I will in no wise cast out.”

Bunyan, J. (2006).  Come and Welcome, to Jesus Christ (Vol. 1, pp. 264–266).  Bellingham, WA: Logos Bible Software.  (Public Domain)

The God-Man, Christ Jesus

The God-Man, Christ Jesus

The God-Man, Christ Jesus

IT was a new and startling doctrine, when first preached to heathen sages, that God would take humanity into so intimate a connection with Himself as really and truly to be man and God in the same person; but it is a doctrine which must be received by you, or else you cannot receive Christ.

My Master will not be satisfied with the acknowledgment that His character is lovely, His doctrine pure, and His moral teaching super-excellent. He will not be content with your admission that He is a Prophet greater than any prophet who ever came before or after Him. He will not rest satisfied with your admission that He is a Teacher sent from Heaven, and a being who, on account of His virtues, is now peculiarly exalted in Heaven.

All this is true, but it is not the whole truth; you must also believe that He who, as man, was born of the Virgin, and was dandled upon her lap at Bethlehem, was, as God, none other than the everlasting Lord, without beginning of days or end of years. You do not receive Christ in very deed and truth unless you believe in His real humanity and actual Godhead.

Indeed, what is there for you to receive if you do not receive this truth? A savior who is not Divine can be no Savior for us. How can a mere man, however eminent, deliver his fellows from sins such as yours and mine? How can he bear the burden of our guilt any more than we can ourselves bear it, if there be nothing more in him than in any other singularly virtuous man? An angel would stagger beneath the load of human criminality, and much more would this be the case with even a perfect man, if such an one could be found. It needed those mighty shoulders—

      “Which bear the earth’s huge pillars up,”—

to sustain the weight of human sin, and carry it into the wilderness of forgetfulness. So, in order to be saved by Him, you must receive Christ as being God as well as man.

John calls Him “The Word,” or the speech of God. God in nature has revealed Himself, as it were, inarticulately and indistinctly; but, in His Son, He has revealed Himself as a man declares his inmost thoughts, by distinct and intelligible speech. Jesus is to the Father what speech is to us; He is the unfolding of the Father’s thoughts, the revelation of the Father’s heart. He that hath seen Christ hath seen the Father. “Wouldst thou have me see thee?” said Socrates, “then speak;” for speech reveals the man. Wouldst thou see God? Listen to Christ, for He is God’s Word, revealing the very heart of Deity.

Lest, however, we should imagine Jesus to be a mere utterance, simply a word spoken, and then forgotten, John is specially careful that we should know that Jesus is a real and true Person, and therefore he tells us that the Divine Word, of whose fullness we have received, is most assuredly God.

No language can be more distinct and explicit than that which John uses concerning Jesus. He ascribes to Him the eternity which belongs alone to God: “In the beginning was the Word.” He peremptorily claims Divinity for Him: “The Word was God.” He ascribes to Him creative power: “All things were made by Him; and without Him was not any thing made that was made.” He ascribes to Him self-existence, which is the essential characteristic of God: “In Him was life.” He claims for Him a nature peculiar to God: “God is light, and in Him is no darkness at all;” and he says that the Word is “the true Light, which lighteth every man that cometh into the world.” No writer could be more definite in the expressions he uses; and beyond all question he sets forth the true and proper Deity of that Blessed One whom we all must receive if we would obtain eternal salvation.

Yet John does not fail to set forth that our Lord was also man. He saith, “the Word was made flesh,”—not merely assumed manhood, but was made flesh; made not merely man, as to His nobler part, His soul, but man as to His flesh, His lower element. Our Lord was not a phantom, but one who, as John declares in his first Epistle, could be seen, and heard, and touched, and handled.

“The Word was made flesh, and dwelt among us.” He tabernacled with the sons of men,—a carpenter’s shed His lowly refuge, and the caves and mountains of the earth His midnight resort in His after life. He dwelt among sinners and sufferers, among mourners and mortals, Himself completing His citizenship among us by becoming obedient unto death, “even the death of the cross.” Thus, while He is so august a person that Heaven and earth tremble at the majesty of His presence, yet is He so humble a person that He is not ashamed to call us “brethren.”

Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 63–66). Bellingham, WA: Logos Bible Software. (Public Domain)

 

Come and Welcome, to Jesus Christ, Part 12

Come and Welcome, to Jesus Christ, Part 12

Come and Welcome, to Jesus Christ, Part 12

Import of the Work Him

“And him.”  This word him; by it Christ looketh back to the gift of the Father; not only in the lump and whole of the gift, but to the every him of that lump.  As who should say, I do not only accept of the gift of my Father in the general, but have a special regard to every of them in particular; and will secure not only some, or the greatest part, but every him, every dust. Not a hoof of all shall be lost or left behind. And, indeed, in this he consenteth to his Father’s will, which is that of all that he hath given him, he should lose nothing (John 6:39).

“And him.”  Christ Jesus, also, by his thus dividing the gift of his Father into hims, and by his speaking of them in the singular number, shows what a particular work shall be wrought in each one, at the time appointed of the Father.  “And it shall come to pass in that day,” saith the prophet, “that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel.”  Here are the hims, one by one, to be gathered to him by the Father (Isa 27:12).

He shows also hereby that no lineage, kindred, or relation, can at all be profited by any outward or carnal union with the person that the Father hath given to Christ.  It is only him, the given HIM, the coming him, that he intends absolutely to secure. Men make a great ado with the children of believers; and oh the children of believers!  But if the child of the believer is not the him concerned in this absolute promise, it is not these men’s great cry, nor yet what the parent or child can do, that can interest him in this promise of the Lord Christ, this absolute promise.

AND HIM.  There are divers sorts of persons that the Father hath given to Jesus Christ; they are not all of one rank, of one quality; some are high, some are low; some are wise, some fools; some are more civil, and complying with the law; some more profane, and averse to him and his gospel. Now, since those that are given to him are, in some sense, so diverse; and again, since he yet saith, “And him that cometh,” &c., he, by that, doth give us to understand that he is not, as men, for picking and choosing, to take a best and leave a worst, but he is for him that the Father hath given him, and that cometh to him. “He shall not alter it, nor change it, a good for a bad, or a bad for a good,” (Lev 27:10); but will take him as he is, and will save his soul.

There is many a sad wretch given by the Father to Jesus Christ; but not one of them all is despised or slighted by him. It is said of those that the Father hath given to Christ that they have done worse than the heathen; that they were murderers, thieves, drunkards, unclean persons, and what not; but he has received them, washed them, and saved them.  A fit emblem of this sort is that wretched instance mentioned in the 16th of Ezekiel, that was cast out in a stinking condition, to the loathing of its person, in the days that it was born; a creature in such a wretched condition, that no eye pitied, to do any of the things there mentioned unto it, or to have compassion upon it; no eye but his that speaketh in the text.

AND HIM.  Let him be as red as blood, let him be as red as crimson. Some men are blood-red sinners, crimson-sinners, sinners of a double die; dipped and dipped again, before they come to Jesus Christ. Art thou that readest these lines such an one?  Speak out, man!  Art thou such an one? and art thou now coming to Jesus Christ for the mercy of justification, that thou mightest be made white in his blood, and be covered with his righteousness?  Fear not; forasmuch as this thy coming betokeneth that thou art of the number of them that the Father hath given to Christ; for he will in no wise cast thee out. “Come now,” saith Christ, “and let us reason together; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isa 1:18).

AND HIM.  There was many a strange HIM came to Jesus Christ, in the days of his flesh; but he received them all, without turning any away; speaking unto them “of the kingdom of God, and healed them that had need of healing” (Luke 9:11; 4:40).  These words, AND HIM, are therefore words to be wondered at. That not one of them who, by virtue of the Father’s gift, and drawing, are coming to Jesus Christ, I say, that not one of them, whatever they have been, whatever they have done, should be rejected or set by, but admitted to a share in his saving grace.  It is said in Luke, that the people “wondered at the gracious words which proceeded out of his mouth” (4:22).  Now this is one of his gracious words; these words are like drops of honey, as it is said, “Pleasant words are as an honey-comb, sweet to the soul, and health to the bones” (Prov 16:24).  These are gracious words indeed, even as full as a faithful and merciful High-priest could speak them. Luther saith, “When Christ speaketh, he hath a mouth as wide as heaven and earth.” That is, to speak fully to the encouragement of every sinful him that is coming to Jesus Christ. And that his word is certain, hear how himself confirms it:  “Heaven and earth,” saith he, “shall pass away; but my words shall not pass away” (Isa 51:6; Matt 24:35).

It is also confirmed by the testimony of the four evangelists, who gave faithful relation of his loving reception of all sorts of coming sinners, whether they were publicans, harlots, thieves, possessed of devils, bedlams, and what not (Luke 19:1–10; Matt 21:31; Luke 15; 23:43; Mark 16:9; 5:1–9).

This, then, shows us, 1.  “The greatness of the merits of Christ.”  2.  The willingness of his heart to impute them for life to the great, if coming, sinners.

1.   This shows us the greatness of the merits of Christ; for it must not be supposed, that his words are bigger than his worthiness. He is strong to execute his word.  He can do, as well as speak. He can do exceeding abundantly more than we ask or think, even to the uttermost, and outside of his word (Eph 3:20).  Now, then, since he concludeth any coming HIM; it must be concluded, that he can save to the uttermost sin, any coming HIM.

Do you think, I say, that the Lord Jesus did not think before he spake?  He speaks all in righteousness, and therefore by his word we are to judge how mighty he is to save (Isa 63:1).  He speaketh in righteousness, in very faithfulness, when he began to build this blessed gospel-fabric, the text; it was for that he had first sat down, and counted the cost; and for that, he knew he was able to finish it!  What, Lord, any him? any him that cometh to thee?  This is a Christ worth looking after, this is a Christ worth coming to!

This, then, should learn us diligently to consider the natural force of every word of God; and to judge of Christ’s ability to save, not by our sins, or by our shallow apprehensions of his grace; but by his word, which is the true measure of grace.  And if we do not judge thus, we shall dishonor his grace, lose the benefit of his word, and needlessly fright ourselves into many discouragements though coming to Jesus Christ.  Him, any him that cometh, hath sufficient from this word of Christ, to feed himself with hopes of salvation.  As thou art therefore coming, O thou coming sinner, judge thou, whether Christ can save thee by the true sense of his words: judge, coming sinner, of the efficacy of his blood, of the perfection of his righteousness, and of the prevalency of his intercession, by his word.  “And him,” saith he, “that cometh to me I will in no wise cast out.”  “In no wise,” that is, for no sin. Judge therefore by his word, how able he is to save thee.  It is said of God’s sayings to the children of Israel, “There failed not aught of any good thing which the Lord had spoken unto the house of Israel; all came to pass” (Josh 21:45).  And again, “Not one thing hath failed of all the good things which the Lord your God spake concerning you, all are come to pass unto you; and not one thing hath failed thereof” (Josh 23:14).

Coming sinner, what promise thou findest in the word of Christ, strain it whither thou canst, so thou dost not corrupt it, and his blood and merits will answer all; what the word saith, or any true consequence that is drawn therefrom, that we may boldly venture upon.  As here in the text he saith, “And him that cometh,” indefinitely, without the least intimation of the rejection of any, though never so great, if he be a coming sinner.  Take it then for granted, that thou, whoever thou art, if coming, art intended in these words; neither shall it injure Christ at all, if, as Benhadad’s servants served Ahab, thou shalt catch him at his word.  “Now,” saith the text, “the man did diligently observe whether anything would come from him,” to wit, any word of grace; “and did hastily catch it.” And it happened that Ahab had called Benhadad his brother.  The man replied, therefore, “Thy brother Benhadad!” (1 Kings 20:33), catching him at his word.  Sinner, coming sinner, serve Jesus Christ thus, and he will take it kindly at thy hands. When he in his argument called the Canaanitish woman dog, she catched him at it, and saith, “Truth, Lord; yet the dogs eat of the crumbs which fall from their master’s table.”  I say, she catched him thus in his words, and he took it kindly, saying, “O woman great is thy faith; be it unto thee even as thou wilt” (Matt 15:28).  Catch him, coming sinner, catch him in his words, surely he will take it kindly, and will not be offended at thee.

2.  The other thing that I told you is showed from these words, is this:  The willingness of Christ’s heart to impute his merits for life to the great, if coming sinner.  “And him that cometh to me I will in no wise cast out.”

The awakened coming sinner doth not so easily question the power of Christ, as his willingness to save him. Lord, “if thou wilt, thou canst,” said one (Mark 1:40).  He did not put the if upon his power, but upon his will.  He concluded he could, but he was not as fully of persuasion that he would.  But we have the same ground to believe he will, as we have to believe he can; and, indeed, ground for both is the Word of God.  If he was not willing, why did he promise?  Why did he say he would receive the coming sinner?  Coming sinner, take notice of this; we use to plead practices with men, and why not with God likewise?  I am sure we have no more ground for the one than the other; for we have to plead the promise of a faithful God.  Jacob took him there:  “Thou saidst,” said he, “I will surely do thee good” (Gen 32:12).  For, from this promise he concluded, that it followed in reason, “He must be willing.”

The text also gives some ground for us to draw the same conclusion.  “And him that cometh to me I will in no wise cast out.”  Here is his willingness asserted, as well as his power suggested.  It is worth your observation, that Abraham’s faith considered rather God’s power than his willingness; that is, he drew his conclusion, “I shall have a child,” from the power that was in God to fulfil the promise to him.  For he concluded he was willing to give him one, else he would not have promised one.  “He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that what he had promised he was able also to perform” (Rev 4:10, 11).  But was not his faith exercised, or tried, about his willingness too?  No, there was no show of reason for that, because he had promised it. Indeed, had he not promised it, he might lawfully have doubted it; but since he had promised it, there was left no ground at all for doubting, because his willingness to give a son was demonstrated in his promising him a son.  These words, therefore, are sufficient ground to encourage any coming sinner that Christ is willing to his power to receive him; and since he hath power also to do what he will, there is no ground at all left to the coming sinner any more to doubt; but to come in full hope of acceptance, and of being received unto grace and mercy.  “And him that cometh.”  He saith not, and him that is come; but, and him that cometh; that is, and him whose heart begins to move after me, who is leaving all for my sake; him who is looking out, who is on his journey to me.  We must, therefore, distinguish betwixt coming, and being come to Jesus Christ.  He that is come to him has attained of him more sensibly what he felt before that he wanted, than he has that but yet is coming to him.

Bunyan, J. (2006).  Come and Welcome, to Jesus Christ (Vol. 1, pp. 262–264).  Bellingham, WA: Logos Bible Software.  (Public Domain)


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