I was much surprised by a recently published poll to find that only 35% of Evangelical Christians believe that Christ is the only way!  It is pretty hard to miss the doctrinal implication herein described. The New Living Translation pretty well reiterates the reformation mantra: Salvation by Grace alone through faith alone in Christ alone.

Once again we see that faith is the foundation upon which salvation stands. Obedience to the law was an impossible dream because we could not keep it. So the Lord Jesus Christ provided the way (by faith) where we are able to live without being forever condemned by the weight of our own sin. If we could have been justified by the law then faith would useless.

Abraham’s offering up his Son Isaac

Genesis 22:12

And he said, Lay not thine Hand upon the Lad, neither do thou any thing unto him; for now I know that thou fearest God, seeing thou hast not withheld thy Son, thine only Son from me.

THE great Apostle Paul, in one of his epistles, informs us, that "whatsoever was written aforetime was written for our learning, that we through patience and comfort of the holy scripture might have hope." And as without faith it is impossible to please God, or be accepted in Jesus, the Son of his love; we may be assured, that whatever instances of a more than common faith are recorded in the book of God, they were more immediately designed by the holy Spirit for our learning and imitation, upon whom the ends of the world are come. For this reason, the author of the epistle to the Hebrews, in the xith chapter, mentions such a noble catalogue of Old Testament saints and martyrs, "who subdued kingdoms, wrought righteousness, stopped the mouths of lions, &c. and are gone before us to inherit the promises." A sufficient confutation, I think, of their error, who lightly esteem the Old Testament saints, and would not have them mentioned to christians, as persons whose faith and patience we are called upon more immediately to follow. If this was true, the apostle would never have produced such a cloud of witnesses out of the Old Testament, to excite the christians of the first, and consequently purest age of the church, to continue stedfast and unmoveable in the profession of their faith. Amidst this catalogue of saints, methinks the patriarch Abraham shines the brightest, and differs from the others, as one star differeth from another star in glory; for he shone with such distinguished lustre, that he was called the "friend of God," the "father of the faithful;" and those who believe on Christ, are said to be "sons and daughters of, and to be blessed with, faithful Abraham." Many trials of his faith did God send this great and good man, after he had commanded him to get out from his country, and from his kindred, unto a land which he should shew him; but the last was the most severe of all, I mean, that of offering up his only son. This, by the divine assistance, I propose to make the subject of your present meditation, and, by way of conclusion, to draw some practical inferences, as God shall enable me, from this instructive story.

The sacred penman begins the narrative thus; verse 1. "And it came to pass, after these things, God did tempt Abraham." After these things, that is, after he had underwent many severe trials before, after he was old, full of days, and might flatter himself perhaps that the troubles and toils of life were now finished; "after these things, God did tempt Abraham," Christians, you know not what trials you may meet with before you die: notwithstanding you may have suffered, and been tried much already, yet, it may be, a greater measure is still behind, which you are to fill up. "Be not high-minded, but fear." Our last trials, in all probability, will be the greatest: and we can never say our warfare is accomplished, or our trials finished, till we bow down our heads, and give up the ghost. "And it came to pass, after these things, that God did tempt Abraham."

"God did tempt Abraham." But can the scripture contradict itself? Does not the apostle James tell us, "that God tempts no man;" and God does tempt no man to evil, or on purpose to draw him into sin; for, when a man is thus tempted, he is drawn away of his own heart’s lust, and enticed. But in another sense, God may be said to tempt, I mean, to try his servants; and in this sense we are to understand that passage of Matthew, where we are told, that, "Jesus was led up by the Spirit (the good Spirit) into the wilderness, to be tempted of the devil." And our Lord, in that excellent form of prayer which he has been pleased to give us, does not require us to pray that we may not absolutely be led into temptation, but delivered from the evil of it; whence we may plainly infer, that God sees it fit sometimes to lead us into temptation, that is, to bring us into such circumstances as will try our faith and other christian graces. In this sense we are to understand the expression before us; "God did tempt or try Abraham."

How God was pleased to reveal his will at this time to his faithful servant, whether by the Shechinah, or divine appearance, or by a small still voice, as he spoke to Elijah, or by a whisper, like that of the Spirit to Philip, when he commanded him to go join himself to the eunuch’s chariot, we are not told, nor is it material to enquire. It is enough that we are informed, God said unto him, Abraham; and that Abraham knew it was the voice of God: for he said, "Behold, here I am." O what a holy familiarity (if I may so speak) is there between God and those holy souls that are united to him by faith in Christ Jesus! God says, Abraham; and Abraham said (it should seem without the least surprize) Behold, here I am. Being reconciled to God by the death and obedience of Christ, which he rejoiced in, and saw by faith afar off; he did not, like guilty Adam, seek the trees of the garden to hide himself from, but takes pleasure in converting with God, and talketh with him, as a man talketh with his friend. O that Christ-less sinners knew what it is to have fellowship with the Father and the Son! They would envy the happiness of saints, and count it all joy to be termed enthusiasts and fools for Christ’ sake.

But what does God say to Abraham? Verse 2. "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt-offering upon one of the mountains which I shall tell thee of."

Every word deserves our particular observation. Whatever he was to do, he must do it now, immediately, without conferring with flesh and blood. But what must he do? "Take now thy son." Had God said, take now a firstling, or choicest lamb or beast of thy flock, and offer it up for a burnt-offering, it would not have appeared so ghastly; but for God to say, "take now thy son, and offer him up for a burnt-offering’　" one would have imagined, was enough to stagger the strongest faith. But this is not all: it must not only be a son, but "thine only son Isaac, whom thou lovest." If it must be a son, and not a beast, that must be offered, why wilt not Ishmael do, the son of the bond-woman? No, it must be his only son, the heir of all, his Isaac, by interpretation laughter, the son of his old age, in whom his soul delighted, "whom thou lovest," says God, in whose life his own was wrapped up: and this son, this only son, this Isaac, the son of his love, must be taken now, even now, without delay, and be offered up by his own father, for a burnt offering, upon one of the mountains of the which God would tell him.

Well might the apostle, speaking of this man of God, say, that "against hope he believed in hope, and, being strong in faith, gave glory to God:" For, had he not been blessed with faith which man never before had, he must have refused to comply with this severe command. For how many arguments might nature suggest, to prove that such a command could never come from God, or to excuse himself from obeying it? "What! (might the good man have said) butcher my own child! it is contrary to the very law of nature: much more to butcher my dear son Isaac, in whose seed God himself has assured me of a numerous posterity. But supposing I could give up my own affections, and be willing to part with him, though I love him so dearly, yet, if I murder him, what will become of God’s promise? Besides, I am now like a city built upon a hill; I shine as a light in the world, in the midst of a crooked and perverse generation: How then shall I cause God’s name to be blasphemed, how shall I become a by-word among the heathen, if they hear that I have committed a crime which they abhor! But, above all, what will Sarah my wife say? How can I ever return to her again, after I have imbrued my hands in my dear child’s blood? O that God would pardon me in this thing, or take my life in the place of my son’s!" Thus, I say, Abraham might have argued, and that too seemingly with great reason, against complying with the divine command. But as before by faith he considered not the deadness of Sarah’s womb, when she was past age, but believed on him, who said, "Sarah thy wife shall bear thee a son indeed;" so now, being convinced that the same God spoke to and commanded him to offer up that son, and knowing that God was able to raise him from the dead, without delay he obeys the heavenly call.

O that unbelievers would learn of faithful Abraham, and believe whatever is revealed from God, though they cannot fully comprehend it! Abraham knew God commanded him to offer up his son, and therefore believed, notwithstanding carnal reasoning might suggest many objections. We have sufficient testimony, that God has spoken to us by his son; why should we not also believe, though many things in the New Testament are above our reason? For, where reason ends, faith begins. And, however infidels may stile themselves reasoners, of all men they are the most unreasonable: For, is it not contrary to all reason, to measure an infinite by a finite understanding, or think so find out the mysteries of godliness to perfection?

But to return to the patriarch Abraham: We observed before what plausible objections he might have made; but he answered not a single word: no, without replying against his Maker, we are told, verse 3. that "Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt-offering, and rose up and went unto the place of which God had told him."

From this verse we may gather, that God spoke to Abraham in a dream, or vision of the night: For it is said, he rose up early. Perhaps it was near the fourth watch of the night, just before break of day, when God said, Take now thy son; and Abraham rises up early to do so; as I doubt not but he used to rise early to offer up his morning-sacrifice of praise and thanksgiving. It is often remarked of people in the Old Testament, that they rose early in the morning; and particularly of our Lord in the New, that he rose a great while before day to pray. The morning befriends devotion; and, if people cannot use so much self-denial as to rise early to pray, I know not how they will be able to die at a stake (if called to it) for Jesus Christ.

The humility as well as the piety of the patriarch is observable: he saddled his own ass (great men should be humble;) and to shew his sincerity, though he took two of his young men with him, and Isaac his son, yet he keeps his design as a secret from them all: nay, he does not so much as tell Sarah his wife: for he knew not but she might be a snare unto him in this affair; and, as Rebekah afterwards, on another occasion, advised Jacob to flee, so Sarah also might persuade Isaac to hide himself; or the young men, had they known of it, might have forced him away, as in after-ages the soldiers rescued Jonathan out of the hands of Saul. But Abraham sought no such evasion, and therefore, like an Israelite indeed, in whom there was no guile, he himself resolutely "clave the wood for the burnt-offering, rose up and went unto the place of which God had told him." In the second verse God commanded him to offer up his son upon one of the mountains which he would tell him of. He commanded him to offer his son up, but would not then directly tell him the place where: this was to keep him dependent and watching unto prayer: for there is nothing like being kept waiting upon God; and, if we do, assuredly God will reveal himself unto us yet further in his own time. Let us practice what we know, follow providence so far as we can see already; and what we know not, what we see not as yet, let us only be found in the way of duty, and the Lord will reveal even that unto us. Abraham knew not directly where he was to offer up his son; but he rises up and sets forward, and behold now God shews him: "And he went to the place of which God had told him." Let us go and do likewise.

Verse 4. "Then on the third day Abraham lifted up his eyes, and saw the place afar off."

So that the place, of which God had told him, was no less than three days journey distant from the place where God first appeared to him, and commanded him to take his son. Was not this to try his faith, and to let him see that what he did, was not meerly from a sudden pang of devotion, but a matter of choice and deliberation? But who can tell what the aged patriarch felt during these three days? Strong as he was in faith, I am persuaded his bowels often yearned over his dear son Isaac. Methinks I see the good old man walking with his dear child in his hand, and now and then looking upon him, loving him, and then turning aside to weep. And perhaps, sometimes he stays a little behind to pour out his heart before God, for he had no mortal to tell his case to. Then, methinks, I see him join his son and servants again, and talking to them of the things pertaining to the kingdom of God, as they walked by the way. At length, "on the third day, he lifts up his eyes, and saw the place afar off." And, to shew that he was yet sincerely resolved to do whatsoever the Lord required of him, he even now will not discover his design to is servants, but "said, verse 5. to his young men," (as we should say to our worldly thoughts, when about to tread the courts of the Lord’s house) "Abide you here with the ass; and I and the lad will go up yonder and worship, and come again to you." This was a sufficient reason for their staying behind; and, it being their master’s custom to go frequently to worship, they could have no suspicion of what he was going about. And by Abraham’s saying, that he and the lad would come again, I am apt to think he believed God would raise him from the dead, if so be he permitted him to offer his child up for a burnt-offering. However that be, he is yet resolved to obey God to the uttermost; and therefore,

Verse 6. "Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife, and they went both of them together." Little did Isaac think that he was to be offered on that very wood which he was carrying upon his shoulders; and therefore Isaac innocently, and with a holy freedom (for good men should not keep their children at too great a distance) "spake unto Abraham his father, and said, My father; and he (with equal affection and holy condescension) said, Here am I, my son." And to shew how careful Abraham had been (as all christian parents ought to be) to instruct his Isaac how to sacrifice to God, like a youth trained up in the way wherein he should go; Isaac said, "Behold the fire and the wood; but where is the lamb for a burnt-offering?" How beautiful is early piety! how amiable, to hear young people ask questions about sacrificing to God in an acceptable way! Isaac knew very well that a lamb was wanting, and that a lamb was necessary for a proper sacrifice: "Behold the fire and the wood; but where is the lamb for a burnt-offering?" Young men and maidens, learn of him.

Hitherto, it is plain, Isaac knew nothing of his father’s design: but I believe, by what his father said in answer to his question, that now was the time Abraham revealed it unto him.

Ver. 8. "And Abraham said, My son, God will provide himself a Lamb for a burnt-offering." Some think, that Abraham by faith saw the Lord Jesus afar off, and here spake prophetically of that Lamb of God already slain in decree, and hereafter to be actually offered up for sinners. This was a lamb of God’s providing indeed (we dared not have thought of it) to satisfy his own justice, and to render him just in justifying the ungodly. What is all our fire and wood, the best preparation and performances we can make or present, unless God had provided himself this Lamb for a burnt-offering? He could not away with them. The words will well bear this interpretation. But, whatever Abraham might intend, I cannot but think he here made an application, and acquainted his son, of God’s dealing with his soul; and at length, with tears in his eyes, and the utmost affection in his heart, cried out, "Thou art to be the lamb, my Son;" God has commanded me to provide thee for a burnt-offering, and to offer thee upon the mountain which we are now ascending. And, as it appears from a subsequent verse, Isaac, convinced that it was the divine will, made no resistance at all: For it is said, "They went both of them together," and again, when we are told, that Abraham bound Isaac, we do not hear of his complaining, or endeavouring to escape, which he might have done, being (as some think) near thirty years of age, and, it is plain, capable of carrying wood enough for a burnt-offering. But he was partaker of the like precious faith with his aged father, and therefore is as willing to be offered, as Abraham is to offer him: And so they went both of them together."

Ver. 9. At length "they came to the place of which God had told Abraham. He built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood."

And here let us pause a while, and by faith take a view of the place where the father has laid him. I doubt not but the blessed angels hovered round the altar, and sang, "Glory be to God in the highest," for giving such faith to man. Come, all ye tender-hearted parents, who know what it is to look over a dying child: fancy that you saw the altar erected before you, and the wood laid in order, and the beloved Isaac bound upon it: fancy that you saw the aged parent standing by weeping. (For, why may we not suppose that Abraham wept, since Jesus himself wept at the grave of Lazarus?) O what pious, endearing expressions passed now alternately between the father and the son! Josephus records a pathetic speech made by each, whether genuine I know not: but methinks I see the tears trickle down the Patriarch Abraham’s checks; and out of the abundance of the heart, he cries, Adieu, adieu, my son; the Lord gave thee to me, and the Lord calls thee away; blessed be the name of the Lord: adieu, my Isaac, my only son, whom I love as my own soul; adieu, adieu. I see Isaac at the same time meekly resigning himself into his heavenly Father’s hands, and praying to the most High to strengthen his earthly parent to strike the stroke. But why do I attempt to describe what either son or father felt? It is impossible: we may indeed form same faint idea of, but shall never fully comprehend it, till we come and sit down with them in the kingdom of heaven, and hear them tell the pleasing story over again. Hasten, O Lord, that blessed time! O let thy kingdom come!

And now, the fatal blow is going to be given. "And Abraham stretched forth his hand, and took the knife to slay his son." But do you not think he intended to turn away his head, when he gave the blow? Nay, why may we not suppose he sometimes drew his hand in, after it was stretched out, willing to take another last farewell of his beloved Isaac, and desirous to defer it a little, though resolved at last to strike home? Be that as it will, his arm is now stretched out, the knife is in his hand, and he is about to put it to his dear son’s throat.

But sing, O heavens! and rejoice, O earth! Man’s extremity is God’s opportunity: for behold, just as the knife, in all probability, was near his throat, ver. 11. "the angel of the Lord, (or rather the Lord of angels, Jesus Christ, the angel of the everlasting covenant) called unto him, (probably in a very audible manner) from heaven, and said, Abraham, Abraham. (The word is doubled, to engage his attention; and perhaps the suddenness of the call made him draw back his hand, just as he was going to strike his son.) And Abraham said, Here am I."

"And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now know I that thou fearest God, seeing thou hast not withheld thy son, thine only son from me."

Here then it was that Abraham received his son Isaac from the dead in a figure. He was in effect offered upon the altar, and God looked upon him as offered and given unto him. Now it was that Abraham’s faith, being tried, was found more precious than gold purified seven times in the fire. Now as a reward of grace, though not of debt, for this signal act of obedience, by an oath, God gives and confirms the promise, "that in his seed all the nations of the earth should be blessed," ver. 17, 18. With what comfort may we suppose the good old man and his son went down from the mount, and returned unto the young men! With what joy may we imagine he went home, and related all that had passed to Sarah! And above all, with what triumph is he now exulting in the paradise of God, and adoring rich, free, distinguishing, electing, everlasting love, which alone made him to differ from the rest of mankind, and rendered him worthy of that title which he will have so long as the sun and the moon endure, "The Father of the faithful!"

But let us now draw our eyes from the creature, and do what Abraham, if he was present, would direct to; I mean, fix them on the Creator, God blessed for evermore.

I see your hearts affected, I see your eyes weep. (And indeed, who can refrain weeping at the relation of such a story?) But, behold, I shew you a mystery, hid under the sacrifice of Abraham’s only son, which, unless your hearts are hardned, must cause you to weep tears of love, and that plentifully too. I would willingly hope you even prevent me here, and are ready to say, "It is the love of God, in giving Jesus Christ to die for our sins." Yes; that is it. And yet perhaps you find your hearts, at the mentioning of this, not so much affected. Let this convince you, that we are all fallen creatures, and that we do not love God or Christ as we ought to do: for, if you admire Abraham offering up his Isaac, how much more ought you to extol, magnify and adore the love of God, who so loved the world, as to give his only begotten Son Christ Jesus our Lord, "that whosoever believeth on Him should not perish, but have everlasting life?" May we not well cry out, Now know we, O Lord, that thou hast loved us, since thou hast not withheld thy Son, thine only Son from us? Abraham was God’s creature (and God was Abraham’s friend) and therefore under the highest obligation to surrender up his Isaac. But O stupendious love! whilst we were his enemies, God sent forth his Son, made of a woman, made under the law, that he might become a curse for us. O the freeness, as well as the infinity, of the love of God our Father! It is unsearchable: I am lost in contemplating it; it is past finding out. Think, O believers, think of the love of God, in giving Jesus Christ to be a propitiation for our sins. And when you hear how Abraham built an altar, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood; think how your heavenly Father bound Jesus Christ his only Son, and offered him upon the altar of his justice, and laid upon him the iniquities of us all. When you read of Abraham’s stretching forth his hand to slay his Son, Think, O think, how God actually suffered his Son to be slain, that we might live for evermore. Do you read of Isaac carrying the wood upon his shoulders, upon which he was to be offered? Let this lead you to mount Calvary (this very mount of Moriah where Isaac was offered, as some think) and take a view of the antitype Jesus Christ, the Son of God, bearing and ready to sink under the weight of that cross, on which he was to hang for us. Do you admire Isaac so freely consenting to die, though a creature, and therefore obliged to go when God called? O do not forget to admire infinitely more the dear Lord Jesus, that promised seed, who willingly said, "Lo, I come," though under no obligation so to do, "to do thy will," to obey and die for men, "O God!" Did you weep just now, when I bid you fancy you saw the altar, and the wood laid in order and Isaac laid bound on the altar? Look by faith, behold the blessed Jesus, our all-glorious Emmanuel, not bound, but nailed on an accursed tree: see how he hangs crowned with thorns, and had in derision of all that are round about him: see how the thorns pierce him, and how the blood in purple streams trickle down his sacred temples! Hark how the God of nature groans! See how he bows his head, and at length humanity gives up the ghost! Isaac is saved, but Jesus, the God of Isaac, dies: A ram is offered up in Isaac’s room, but Jesus has no substitute; Jesus must bleed, Jesus must die; God the Father provided this Lamb for himself from all eternity. He must be offered in time, or man must be damned for evermore. And now, where are your tears? Shall I say, refrain your voice from weeping? No; rather let me exhort you to look to him whom you have pierced, and mourn, as a woman mourneth for her first-born: for we have been the betrayers, we have been the murderers of this Lord of glory; and shall we not bewail those sins, which brought the blessed Jesus to the accursed tree? Having so much done, so much suffered for us, so much forgiven, shall we not love much? O! let us love Him with all our hearts, and minds; and strength, and glorify him in our souls and bodies, for they are his. Which leads me to a second inference I shall draw from the foregoing discourse.

From hence we may learn the nature of true, justifying faith. Whoever understands and preaches the truth, as it is in Jesus, must acknowledge, that salvation is God’s free gift, and that we are saved, not by any or all the works of righteousness which we have done or can do: no; we can neither wholly nor in part justify ourselves in the sight of God. The Lord Jesus Christ is our righteousness; and if we are accepted with God, it must be only in and through the personal righteousness, the active and passive obedience, of Jesus Christ his beloved Son. This righteousness must be imputed, or counted over to us, and applied by faith to our hearts, or else we can in no wise be justified in God’s sight: and that very moment a sinner is enabled to lay hold on Christ’s righteousness by faith, he is freely justified from all his sins, and shall never enter into condemnation, not withstanding he was a fire-brand of hell before. Thus it was that Abraham was justified before he did any good work: he was enabled to believe on the Lord Christ; it was accounted to him for righteousness; that is, Christ’s righteousness was made over to him, and so accounted his. This, this is gospel; this is the only way of finding acceptance with God: good works have nothing to do with our justification in his sight. We are justified by faith alone, as faith the article of our church; agreeable to which the apostle Paul says, "By grace ye are saved, through faith; and that not of yourselves; it is the gift of God." Notwithstanding, good works have their proper place: they justify our faith, though not our persons; they follow it, and evidence our justification in the sight of men. Hence it is that the apostle James asks, was not Abraham justified by works? (alluding no doubt to the story on which we have been discoursing) that is, did he not prove he was in a justified state, because his faith was productive of good works? This declarative justification in the sight of men, is what is directly to be understood in the words of the text; "Now know I, says God, that thou fearest me, since thou hast not withheld thy Son, thine only Son from me." Not but that God knew it before; but this is spoken in condescension to our weak capacities, and plainly shews, that his offering up his son was accepted with God, as an evidence of the sincerity of his faith, and for this, was left on record to future ages. Hence then you may learn, whether you are blessed with, and are sons and daughters of, faithful Abraham. You say you believe; you talk of free grace and free justification: you do well; the devils also believe and tremble. But has the faith, which you pretend to, influenced your hearts, renewed your souls, and, like Abraham’s worked by love? Are your affections, like his, set on things above? Are you heavenly-minded, and like him, do you confess yourselves strangers and pilgrims on the earth? In short, has your faith enabled you to overcome the world, and strengthened you to give up your Isaacs, your laughter, your most beloved lusts, friends, pleasures, and profits for God? If so, take the comfort of it; for justly may you say, "We know assuredly, that we do fear and love "God, or rather are loved of him." But if you are only talking believers, have only a faith of the head, and never felt the power of it in your hearts, however you may bolster yourselves up, and say, "We have Abraham for our father, or Christ is our Saviour;" unless you get a faith of the heart, a faith working by love, you shall never sit with Abraham, Isaac, Jacob, or Jesus Christ, in the kingdom of heaven.

But I must draw one more inference, and with that I shall conclude.

Learn, O saints! from what has been said, to sit loose to all your worldly comforts; and stand ready prepared to part with every thing, when God shall require it at your hand. Some of you perhaps may have friends, who are to you as your own souls! and others may have children, in whose lives your own lives are bound up: all I believe have their Isaacs, their particular delights of some kind or other. Labour, for Christ’s sake, labour, ye sons and daughters of Abraham, to resign them daily in affection to God, that, when he shall require you really to sacrifice them, you may not confer with flesh and blood, any more than the blessed patriarch now before us. And as for you that have been in any measure tried like unto him, let his example encourage and comfort you. Remember, Abraham your father was tried so before you: think, O think of the happiness he now enjoys, and how he is incessantly thanking God for tempting and trying him when here below. Look up often by the eye of faith, and see him sitting with his dearly beloved Isaac in the world of spirits. Remember, it will be but a little while, and you shall sit with them also, and tell one another what God has done for your souls. There I hope to sit with you, and hear this story of his offering up his Son from his own mouth, and to praise the Lamb that sitteth upon the throne, for what he hath done for all our souls, for ever and ever.

Whitefield, G. (1772). The Works of the Reverend George Whitefield (Vol. 5). London: Edward and Charles Dilly. (Public Domain)

Come and Welcome, to Jesus Christ, Part 20

Christ Would Have Comers Not Once Think That He Will Cast Them Out

OBSERVATION THIRD.—I come now to the next observation, and shall speak a little to that; to wit, That Jesus Christ would not have them, that in truth are coming to him, once think that he will cast them out.

The text is full of this: for he saith, “And him that cometh to me I will in no wise cast out.”  Now, if he saith, I will not, he would not have us think he will.  This is yet further manifest by these considerations.

First, Christ Jesus did forbid even them that as yet were not coming to him, once to think him such an one.  “Do not think,” said he, “that I will accuse you to the Father” (John 5:45).

These, as I said, were such, that as yet were not coming to him.  For he saith of them a little before, “And ye will not come to me;” for the respect they had to the honour of men kept them back.  Yet, I say, Jesus Christ gives them to understand, that though he might justly reject them, yet he would not, but bids them not once to think that he would accuse them to the Father.  Now, not to accuse, with Christ, is to plead for:  for Christ in these things stands not neuter between the Father and sinners.  So then, if Jesus Christ would not have them think, that yet will not come to him, that he will accuse them; then he would not that they should think so, that in truth are coming to him.  “And him that cometh to me I will in no wise cast out.”

Second, When the woman taken in adultery, even in the very act, was brought before Jesus Christ, he so carried it both by words and actions, that he evidently enough made it manifest, that condemning and casting out were such things, for the doing of which he came not into the world.  Wherefore, when they had set her before him, and had laid to her charge her heinous fact, he stooped down, and with his finger wrote upon the ground, as though he heard them not.  Now what did he do by this his carriage, but testify plainly that he was not for receiving accusations against poor sinners, whoever accused by?  And observe, though they continue asking, thinking at last to force him to condemn her; yet then he so answered, so that he drove all condemning persons from her.  And then he adds, for her encouragement to come to him; “Neither do I condemn thee; go, and sin no more” (John 8:1–11).

Not but that he indeed abhorred the fact, but he would not condemn the woman for the sin, because that was not his office.  He was not sent “into the world to condemn the world; but that the world through him might be saved” (John 3:17).  Now if Christ, though urged to it, would not condemn the guilty woman, though she was far at present from coming to him, he would not that they should once think that he will cast them out, that in truth are coming to him.  “And him that cometh to me I will in no wise cast out.”

Third, Christ plainly bids the turning sinner come; and forbids him to entertain any such thought as that he will cast him out.  “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isa 4:6).  The Lord, by bidding the unrighteous forsake his thoughts, doth in special forbid, as I have said, viz., those thoughts that hinder the coming man in his progress to Jesus Christ, his unbelieving thoughts.

Therefore he bids him not only forsake his ways, but his thoughts.  “Let the wicked forsake his way, and the unrighteous man his thoughts.”  It is not enough to forsake one if thou wilt come to Jesus Christ; because the other will keep thee from him.  Suppose a man forsakes his wicked ways, his debauched and filthy life; yet if these thoughts, that Jesus Christ will not receive him, be entertained and nourished in his heart; these thoughts will keep him from coming to Jesus Christ.

Sinner, coming sinner, art thou for coming to Jesus Christ?  Yes, says the sinner.  Forsake thy wicked ways then.  So I do, says the sinner.

Why comest thou then so slowly?  Because I am hindered.  What hinders?  Has God forbidden thee?  No.  Art thou not willing to come faster?  Yes, yet I cannot.  Well, prithee be plain with me, and tell me the reason and ground of thy discouragement.  Why, says the sinner, though God forbids me not, and though I am willing to come faster, yet there naturally ariseth this, and that, and the other thought in my heart, that hinders my speed to Jesus Christ.  Sometimes I think I am not chosen; sometimes I think I am not called; sometimes I think I am come too late; and sometimes I think I know not what it is to come.  Also one while I think I have no grace; and then again, that I cannot pray; and then again, I think that I am a very hypocrite.  And these things keep me from coming to Jesus Christ.

Look ye now, did not I tell you so?  There are thoughts yet remaining in the heart, even of those who have forsaken their wicked ways; and with those thoughts they are more plagued than with anything else; because they hinder their coming to Jesus Christ; for the sin of unbelief, which is the original of all these thoughts, is that which besets a coming sinner more easily, than doth his ways (Heb 12:1–4).  But now, since Jesus Christ commands thee to forsake these thoughts, forsake them, coming sinner; and if thou forsake them not, thou transgressest the commands of Christ, and abidest thine own tormentor, and keepest thyself from establishment in grace.  “If ye will not believe, surely ye shall not be established” (Isa 7:9).  Thus you see how Jesus Christ setteth himself against such thoughts, that any way discourage the coming sinner; and thereby truly vindicates the doctrine we have in hand; to wit, that Jesus Christ would not have them, that in truth are coming to him, once think that he will cast them out.  “And him that cometh to me I will in no wise cast out.”

Reasons of Observation Third

I come now to the reasons of the observation.

1.  If Jesus Christ should allow thee once to think that he will cast thee out, he must allow thee to think that he will falsify his word; for he hath said, “I will in no wise cast out.”  But Christ would not that thou shouldst count him as one that will falsify his word; for he saith of himself, “I am the truth;” therefore he would not that any that in truth are coming to him, should once think that he will cast them out.

2.  If Jesus Christ should allow the sinner that in truth is coming to him, once to think that he will cast him out, then he must allow, and so countenance the first appearance of unbelief; the which he counteth his greatest enemy, and against which he hast bent even his holy gospel.  Therefore Jesus Christ would not that they that in truth are coming to him, should once think that he will cast them out.  See Matthew 14:31; 21:21, Mark 11:23; Luke 24:25.

3.  If Jesus Christ should allow the coming sinner once to think that he will cast him out; then he must allow him to make a question,

Whether he is willing to receive his Father’s gift; for the coming sinner is his Father’s gift; as also says the text; but he testifieth, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.”  Therefore Jesus Christ would not have him, that in truth is coming to him, once to think that he will cast him out.

4.  If Jesus Christ should allow them once to think, that indeed are coming to him, that he will cast them out, he must allow them to think that he will despise and reject the drawing of his Father.  For no man can come to him but whom the Father draweth.  But it would be high blasphemy, and damnable wickedness once to imagine thus.  Therefore, Jesus Christ would not have him that cometh once think that he will cast him out.

5.  If Jesus Christ should allow those that indeed are coming to him, once to think that he will cast them out, he must allow them to think that he will be unfaithful to the trust and charge that his Father hath committed to him; which is to save, and not to lose anything of that which he hath given unto him to save (John 6:39).  But the Father hath given him a charge to save the coming sinner; therefore it cannot be, that he should allow, that such an one should once think that he will cast him out.

6.  If Jesus Christ should allow that they should once think that are coming to him, that he will cast them out, then he must allow them to think that he will be unfaithful to his office of priesthood; for, as by the first part of it, he paid price for, and ransomed souls, so by the second part thereof, he continually maketh intercession to God for them that come (Heb 7:25).  But he cannot allow us to question his faithful execution of his priesthood.  Therefore he cannot allow us once to think that the coming sinner shall be cast out.

7.  If Jesus Christ should allow us once to think that the coming sinner shall be cast out, then he must allow us to question his will, or power, or merit to save.  But he cannot allow us once to question any of these; therefore not once to think, that the coming sinner shall be cast out.  (1.) He cannot allow them to question his will; for he saith in the text, “I WILL in no wise cast out.”  (2.) He cannot allow us to question his power; for the Holy Ghost saith HE IS ABLE to save to the uttermost them that come.  (3.) He cannot allow them to question the efficacy of his merit; for the blood of Christ cleanseth the comer from all sin, (1 John 1:7), therefore he cannot allow that he that is coming to him should once think that he will cast them out.

8.  If Jesus Christ should allow the coming sinner once to think that he will cast him out, he must allow him to give the lie to the manifest testimony of the Father, Son, and Spirit; yea, to the whole gospel contained in Moses, the prophets, the book of Psalms, and that commonly called the New Testament.  But he cannot allow of this; therefore, not that the coming sinner should once think that he will cast him out.

9.  Lastly, If Jesus Christ should allow him that is coming to him, once to think that he will cast him out, he must allow him to question his Father’s oath, which he in truth and righteousness hath taken, that they might have a strong consolation, who have fled for refuge to Jesus Christ.  But he cannot allow this; therefore he cannot allow that the coming sinner should once think that he will cast him out (Heb 6).

USE AND APPLICATION

I come now to make some GENERAL USE AND APPLICATION OF THE WHOLE, and so to draw towards a conclusion.

USE FIRST.—the First Use—A USE OF INFORMATION; And,

First, It informeth us that men by nature are far off from Christ.  Let me a little improve this use, by speaking to these three questions.  1.  Where is he that is coming [but has not come], to Jesus Christ?  2.  What is he that is not coming to Jesus Christ?  3.  Whither is he to go that cometh not to Jesus Christ?

1.  Where is he?

[Answer.] (1.) He is far from God, he is without him, even alienate from him both in his understanding, will, affections, judgment, and conscience (Eph 2:12; 4:18).  (2.) He is far from Jesus Christ, who is the only deliverer of men from hell fire (Psa 73:27).  (3.) He is far from the work of the Holy Ghost, the work of regeneration, and a second creation, without which no man shall see the kingdom of heaven (John 3:3).  (4.) He is far more righteous, from that righteousness that should make him acceptable in God’s sight (Isa 46:12, 13).  (5.) He is under the power and dominion of sin; sin reigneth in and over him; it dwelleth in every faculty of his soul, and member of his body; so that from head to foot there is no place clean (Isa 1:6; Rom 3:9–18).  (6.) He is in the pest-house with Uzziah and excluded the camp of Israel with the lepers (2 Chron 26:21; Num 5:2; Job 36:14).  (7.) His “life is among the unclean.”  He is “in the gall of bitterness, and in the bond of iniquity” (Acts 8:28).  (8.) He is “in sin,” “in the flesh,” “in death,” “in the snare of the devil,” and is “taken captive by him at his will” (1 Cor 15:17; Rom 8:8; 1 John 3:14; 2 Tim 2:26).  (9.) He is under the curse of the law, and the devil dwells in him, and hath the mastery of him (Gal 3:13; Eph 2:2, 3; Acts 26:18).  (10.) He is in darkness, and walketh in darkness, and knows not whither he goes; for darkness has blinded his eyes.  (11.) He is in the broad way that leadeth to destruction; and holding on, he will assuredly go in at the broad gate, and so down the stairs to hell.

2.  What is he that cometh not to Jesus Christ?

[Answer.] (1.) He is counted one of God’s enemies (Luke 19:14; Rom 8:7).  (2.) He is a child of the devil, and of hell; for the devil begat him, as to his sinful nature, and hell must swallow him at last, because he cometh not to Jesus Christ (John 8:44; 1 John 3:8; Matt 23:15; Psa 9:17).  (3.) He is a child of wrath, an heir of it; it is his portion, and God will repay it him to his face (Eph 2:1–3; Job 21:29–31).  (4.) He is a self-murderer; he wrongeth his own soul, and is one that loveth death (Prov 1:18; 8:36).  (5.) He is a companion for devils and damned men (Prov 21:16; Matt 25:41).

3.  Whither is he like to go that cometh not to Jesus Christ?

[Answer.] (1.) He that cometh not to him, is like to go further from him; so every sin is a step further from Jesus Christ (Hosea 11).  (2.) As he is in darkness, so he is like to go on in it; for Christ is the light of the world, and he that comes not to him, walketh in darkness (John 8:12).  (3.) He is like to be removed at last as far from God, and Christ, and heaven, and all felicity, as an infinite God can remove him (Matt 12:41).  But,

Second, This doctrine of coming to Christ informeth us where poor destitute sinners may find life for their souls, and that is in Christ.  This life is in his Son; he that hath the Son, hath life.  And again, “Whoso findeth me findeth life, and shall obtain favour of the Lord” (Prov 8:35).  Now, for further enlargement, I will also here propound three more questions: 1.  What life is in Christ?  2.  Who may have it?  3.  Upon what terms?

1.  What life is in Jesus Christ?

[Answer.] (1.) There is justifying life in Christ.  Man by sin is dead in law; and Christ only can deliver him by his righteousness and blood from this death into a state of life.  “For God sent his Son into the world, that we might live through him” (1 John 4:9).  That is, through the righteousness which he should accomplish, and the death that he should die.  (2.) There is eternal life in Christ; life that is endless; life for ever and ever.  “He hath given us eternal life, and this life is in his Son” (1 John 5:11).  Now, justification and eternal salvation being both in Christ, and nowhere else to be had for men, who would not come to Jesus Christ?

2.  Who may have this life?

I answer, Poor, helpless, miserable sinners.  Particularly, (1.) Such as are willing to have it.  “Whosoever will, let him take the water of life” (Rev 22:17).  (2.) He that thirsteth for it.  “I will give unto him that is athirst of the fountain of the water of life” (Rev 21:6).  (3.) He that is weary of his sins.  “This is the rest wherewith ye may cause the weary to rest; and this is the refreshing” (Isa 28:12).  (4.) He that is poor and needy.  “He shall spare the poor and needy, and shall save the souls of the needy” (Psa 72:13).  (5.) He that followeth after him, crieth for life.  “He that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12).

3.  Upon what terms may he have this life?

[Answer.] Freely.  Sinner, dost thou hear.  Thou mayest have it freely.  Let him take the water of life freely.  I will give him of the fountain of the water of life freely.  “And when they had nothing to pay, he frankly forgave them both” (Luke 7:42).  Freely, without money, or without price.  “Ho!  every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money and without price” (Isa 55:1).  Sinner, art thou thirsty?  art thou weary?  art thou willing?  Come, then, and regard not your stuff; for all the good that is in Christ is offered to the coming sinner, without money and without price.  He has life to give away to such as want it, and that hath not a penny to purchase it; and he will give it freely.  Oh what a blessed condition is the coming sinner in!  But,

Third, This doctrine of coming to Jesus Christ for life, informeth us, that it is to be had nowhere else.  Might it be had anywhere else, the text, and him that spoke it, would be but little set by; for what greater matter is there in “I will in no wise cast out,” if another stood by that could receive them?  But here appears the glory of Christ, that none but he can save.  And here appears his love, that though none can save but he, yet he is not coy in saving.  “But him that comes to me,” says he, “I will in no wise cast out.”

That none can save but Jesus Christ, is evident from Acts 4:12: “Neither is there salvation in any other;” and “he hath given to us eternal life, and this life is in his Son” (1 John 5:11).  If life could have been had anywhere else, it should have been in the law.  But it is not in the law; for by the deeds of the law, no man living shall be justified; and if not justified, then no life.  Therefore life is nowhere to be had but in Jesus Christ (Gal 3).

[Question.] But why would God so order it, that life should be had nowhere else but in Jesus Christ?

[Answer.] There is reason for it, and that both with respect to God and us.

1.  With respect to God.

(1.) That it might be in a way of justice as well as mercy.  And in a way of justice it could not have been, if it had not been by Christ; because he, and he only, was able to answer the demand of the law, and give for sin what the justice thereof required.  All angels had been crushed down to hell for ever, had that curse been laid upon them for our sins, which was laid upon Jesus Christ; but it was laid upon him, and he bare it; and answered the penalty, and redeemed his people from under it, with that satisfaction to Divine justice that God himself doth now proclaim, That he is faithful and just to forgive us, if by faith we shall venture to Jesus, and trust to what he has done for life (Rom 3:24–26; John 1:4).  (2.) Life must be by Jesus Christ, that God might be adored and magnified, for finding out this way.  This is the Lord’s doings, that in all things he might be glorified through Jesus Christ our Lord.  (3.) It must be by Jesus Christ, that life might be at God’s dispose, who hath great pity for the poor, the lowly, the meek, the broken in heart, and for them that others care not for (Psa 34:6; 138:6; 25; 51:17; 147:3).  (4.) Life must be in Christ, to cut off boasting from the lips of men.  This also is the apostle’s reason in Romans 3:19, 27 (Eph 2:8–10).

2.  Life must be in Jesus Christ with respect to us.

(1.) That we might have it upon the easiest terms, to wit, freely: as a gift, not as wages.  Was it in Moses’ hand, we should come hardly at it.  Was it in the pope’s hand, we should pay soundly for it.  But thanks be to God, it is in Christ, laid up in him, and by him to be communicated to sinners upon easy terms, even for receiving, accepting, and embracing with thanksgiving; as the Scriptures plainly declare (John 1:11, 12; 2 Cor 11:4; Heb 11:13; Col 3:13–15).  (2.) Life is in Christ FOR US, that it might not be upon so brittle a foundation, as indeed it would had it been anywhere else.  The law itself is weak because of us, as to this.  But Christ is a tried stone, a sure foundation, one that will not fail to bear thy burden, and to receive thy soul, coming sinner.  (3.) Life is in Christ, that it might be sure to all the seed.  Alas!  the best of us, was life left in our hand, to be sure we should forfeit it, over, and over, and over; or, was it in any other hand, we should, by our often backslidings, so offend him, that at last he would shut up his bowels in everlasting displeasure against us.  But now it is in Christ, it is with one that can pity, pray for, pardon, yea, multiply pardons; it is with one that can have compassion upon us, when we are out of the way; with one that hath an heart to fetch us again, when we are gone astray; with one that can pardon without upbraiding.  Blessed be God, that life is in Christ!  For now it is sure to all the seed.  But,

Fourth, This doctrine of coming to Jesus Christ for life informs us of the evil of unbelief; that wicked thing that is the only or chief hindrance to the coming sinner.  Doth the text say, “Come?” Doth it say, “and him that cometh to me I will in no wise cast out?” Then what an evil is that that keepeth sinners from coming to Jesus Christ!  And that evil is unbelief: for by faith we come; by unbelief we keep away.  Therefore it is said to be that by which a soul is said to depart from God; because it was that which at first caused the world to go off from him, and that also that keeps them from him to this day.  And it doth it the more easily, because it doth it with a wile.

[Of the Sin of Unbelief.]—This sin may be called the white devil, for it oftentimes, in its mischievous doings in the soul, shows as if it was an angel of light: yea, it acteth like a counselor of heaven.  Therefore a little to discourse of this evil disease.

1.  It is that sin, above all others, that hath some show of reason in its attempts.  For it keeps the soul from Christ by pretending its present unfitness and unpreparedness; as want of more sense of sin, want of more repentance, want of more humility, want of a more broken heart.

2.  It is the sin that most suiteth with the conscience: the conscience of the coming sinner tells him that he hath nothing good; that he stands inditeable for ten thousand talents; that he is a very ignorant, blind, and hard-hearted sinner, unworthy to be once taken notice of by Jesus Christ.  And will you, says Unbelief, in such a case as you now are, presume to come to Jesus Christ?

3.  It is the sin that most suiteth with our sense of feeling.  The coming sinner feels the workings of sin, of all manner of sin and wretchedness in his flesh; he also feels the wrath and judgment of God due to sin, and ofttimes staggers under it.  Now, says Unbelief, you may see you have no grace; for that which works in you is corruption.  You may also perceive that God doth not love you, because the sense of his wrath abides upon you.  Therefore, how can you bear the face to come to Jesus Christ?

4.  It is that sin, above all others, that most suiteth with the wisdom of our flesh.  The wisdom of our flesh thinks it prudent to question awhile, to stand back awhile, to hearken to both sides awhile; and not to be rash, sudden, or unadvised, in too bold a presuming upon Jesus Christ.  And this wisdom unbelief falls in with.

5.  It is that sin, above all other, that continually is whispering the soul in the ear with mistrusts of the faithfulness of God, in keeping promise to them that come to Jesus Christ for life.  It also suggests mistrust about Christ’s willingness to receive it, and save it.  And no sin can do this so artificially as unbelief.

6.  It is also that sin which is always at hand to enter an objection against this or that promise that by the Spirit of God is brought to our heart to comfort us; and if the poor coming sinner is not aware of it, it will, by some evasion, slight, trick, or cavil, quickly wrest from him the promise again, and he shall have but little benefit of it.

7.  It is that, above all other sins, that weakness our prayers, our faith, our love, our diligence, our hope, and expectations: it even taketh the heart away from God in duty.

8.  Lastly, This sin, as I have said even now, it appeareth in the soul with so many sweet pretences to safety and security, that it is, as it were, counsel sent from heaven; bidding the soul be wise, wary, considerate, well-advised, and to take heed of too rash a venture upon believing.  Be sure, first, that God loves you; take hold of no promise until you are forced by God unto it; neither be you sure of your salvation; doubt it still, though the testimony of the Lord has been often confirmed in you.  Live not by faith, but by sense; and when you can neither see nor feel, then fear and mistrust, then doubt and question all.  This is the devilish counsel of unbelief, which is so covered over with specious pretences, that the wisest Christian can hardly shake off these reasonings.

[Qualities of unbelief as opposed to faith.]—But to be brief.  Let me here give thee, Christian reader, a more particular description of the qualities of unbelief, by opposing faith unto it, in these twenty-five particulars:—

1.  Faith believeth the Word of God; but unbelief questioneth the certainty of the same (Psa 106:24).

2.  Faith believeth the Word, because it is true; but unbelief doubteth thereof, because it is true (1 Tim 4:3; John 8:45).

3.  Faith sees more in a promise of God to help, than in all other things to hinder; but unbelief, notwithstanding God’s promise, saith, How can these things be?  (Rom 4:19–21; 2 Kings 7:2; John 3:11, 12).

4.  Faith will make thee see love in the heart of Christ, when with his mouth he giveth reproofs; but unbelief will imagine wrath in his heart, when with his mouth and Word he saith he loves us (Matt 15:22, 28; Num 13; 2 Chron 14:3).

5.  Faith will help the soul to wait, though God defers to give; but unbelief will take huff and throw up all, if God makes any tarrying (Psa 25:5; Isa 8:17; 2 Kings 6:33; Psa 106:13, 14).

6.  Faith will give comfort in the midst of fears; but unbelief causeth fears in the midst of comfort (2 Chron 20:20, 21; Matt 8:26; Luke 24:26; 27).

7.  Faith will suck sweetness out of God’s rod; but unbelief can find no comfort in his greatest mercies (Psa 23:4; Num 21).

8.  Faith maketh great burdens light; but unbelief maketh light ones intolerably heavy (2 Cor 4:1; 14–18; Mal 1:12, 13).

9.  Faith helpeth us when we are down; but unbelief throws us down when we are up (Micah 7:8–10; Heb 4:11).

10.  Faith bringeth us near to God when we are far from him; but unbelief puts us far from God when we are near to him (Heb 10:22; 3:12, 13).

11.  Where faith reigns, it declareth men to be the friends of God; but where unbelief reigns, it declareth them to be his enemies (John 3:23; Heb 3:18; Rev 21:8).

12.  Faith putteth a man under grace; but unbelief holdeth him under wrath (Rom 3:24–26; 14:6; Eph 2:8; John 3:36; 1 John 5:10; Heb 3:17; Mark 16:16).

13.  Faith purifieth the heart; but unbelief keepeth it polluted and impure (Acts 15:9; Titus 1:15, 16).

14.  By faith, the righteousness of Christ is imputed to us; but by unbelief, we are shut up under the law to perish (Rom 4:23, 24; 11:32; Gal 3:23).

15.  Faith maketh our work acceptable to God through Christ; but whatsoever is of unbelief is sin.  For without faith it is impossible to please him (Heb 11:4; Rom 14:23; Heb 6:6).

16.  Faith giveth us peace and comfort in our souls; but unbelief worketh trouble and tossings, like the restless waves of the sea (Rom 5:1; James 1:6).

17.  Faith maketh us to see preciousness in Christ; but unbelief sees no form, beauty, or comeliness in him (1 Peter 2:7; Isa 53:2, 3).

18.  By faith we have our life in Christ’s fullness; but by unbelief we starve and pine away (Gal 2:20).

19.  Faith gives us the victory over the law, sin, death, the devil, and all evils; but unbelief layeth us obnoxious to them all (1 John 5:4, 5; Luke 12:46).

20.  Faith will show us more excellency in things not seen, than in them that are; but unbelief sees more in things that are seen, than in things that will be hereafter;.  (2 Cor 4:18; Heb 11:24–27; 1 Cor 15:32).

21.  Faith makes the ways of God pleasant and admirable; but unbelief makes them heavy and hard (Gal 5:6; 1 Cor 12:10, 11; John 6:60; Psa 2:3).

22.  By faith Abraham, Isaac, and Jacob possessed the land of promise; but because of unbelief, neither Aaron, nor Moses, nor Miriam could get thither (Heb 11:9; 3:19).

23.  By faith the children of Israel passed through the Red Sea; but by unbelief the generality of them perished in the wilderness (Heb 11:29; Jude 5).

24.  By faith Gideon did more with three hundred men, and a few empty pitchers, than all the twelve tribes could do, because they believed not God (Judg 7:16–22; Num 14:11, 14).

25.  By faith Peter walked on the water; but by unbelief he began to sink (Matt 14:28–30).

Thus might many more be added, which, for brevity’s sake, I omit; beseeching every one that thinketh he hath a soul to save, or be damned, to take heed of unbelief; lest, seeing there is a promise left us of entering into his rest, any of us by unbelief should indeed come short of it.

USE SECOND.  The Second Use—A USE OF EXAMINATION

We come now to a use of examination.  Sinner, thou hast heard of the necessity of coming to Christ; also of the willingness of Christ to receive the coming soul; together with the benefit that they by him shall have that indeed come to him.  Put thyself now upon this serious inquiry, Am I indeed come to Jesus Christ?

Motives plenty I might here urge, to prevail with thee to a conscientious performance of this duty.  As, 1.  Thou art in sin, in the flesh, in death, in the snare of the devil, and under the curse of the law, if you are not coming to Jesus Christ.  2.  There is no way to be delivered from these, but by coming to Jesus Christ.  3.  If thou comest, Jesus Christ will receive thee, and will in no wise cast thee out.  4.  Thou wilt not repent it in the day of judgment, if now thou comest to Jesus Christ.  5.  But thou wilt surely mourn at last, if now thou shalt refuse to come.  6.  And lastly, Now thou hast been invited to come; now will thy judgment be greater, and thy damnation more fearful, if thou shalt yet refuse, than if thou hadst never heard of coming to Christ.

Object.  But we hope we are come to Jesus Christ.

Answer.  It is well if it proves so.  But lest thou shouldst speak without ground, and so fall unawares into hell-fire, let us examine a little.

First, Art thou indeed come to Jesus Christ?  What hast thou left behind thee?  What didst thou come away from, in thy coming to Jesus Christ?

When Lot came out of Sodom, he left the Sodomites behind him (Gen 19).  When Abraham came out of Chaldea, he left his country and kindred behind him (Gen 12; Acts 7).  When Ruth came to put her trust under the wings of the Lord God of Israel, she left her father and mother, her gods, and the land of her nativity, behind her (Ruth 1:15–17; 2:11, 12).  When Peter came to Christ, he left his nets behind him (Matt 4:20).  When Zaccheus came to Christ, he left the receipt of custom behind him (Luke 19).  When Paul came to Christ, he left his own righteousness behind him (Phil 3:7, 8).  When those that used curious arts came to Jesus Christ, they took their curious books and burned them; though, in another man’s eye, they were counted worth fifty thousand pieces of silver (Acts 19:18–20).

What sayest thou, man?  Hast thou left thy darling sins, thy Sodomitish pleasures, thy acquaintance and vain companions, thy unlawful gain, thy idol-gods, thy righteousness, and thy unlawful curious arts, behind thee?  If any of these be with thee, and thou with them, in thy heart and life, thou art not yet come to Jesus Christ.

Second, Art thou come to Jesus Christ?  Prithee tell me what moved thee to come to Jesus Christ?

Men do not usually come or go to this or that place, before they have a moving cause, or rather a cause moving them thereto.  No more do they come to Jesus Christ—I do not say, before they have a cause, but—before that cause moveth them to come.  What sayest thou?  Hast thou a cause moving thee to come?  To be at present in a state of condemnation, is cause sufficient for men to come to Jesus Christ for life.  But that will not do, except the cause move them; the which it will never do, until their eyes be opened to see themselves in that condition.  For it is not a man’s being under wrath, but his seeing it, that moveth him to come to Jesus Christ.  Alas!  all men by sin are under wrath; yet but few of that all come to Jesus Christ.  And the reason is, because they do not see their condition.  “Who hath warned you to flee from the wrath to come?” (Matt 3:7).  Until men are warned, and also receive the warning, they will not come to Jesus Christ.

Take three or four instances for this.  Adam and Eve came not to Jesus Christ until they received the alarm, the conviction of their undone state by sin.  (Gen 3) The children of Israel cried not out for a mediator before they saw themselves in danger of death by the law (Exo 20:18, 19).  Before the publican came, he saw himself lost and undone (Luke 18:13).  The prodigal came not, until he saw death at the door, ready to devour him (Luke 15:17, 18).  The three thousand came not, until they knew not what to do to be saved (Acts 2:37–39).  Paul came not, until he saw himself lost and undone (Acts 9:3–8, 11).  Lastly, Before the jailer came, he saw himself undone (Acts 16:29–31).  And I tell thee, it is an easier thing to persuade a well man to go to the physician for cure, or a man without hurt to seek for a plaster to cure him, than it is to persuade a man that sees not his soul-disease, to come to Jesus Christ.  The whole have no need of the physician; then why should they go to him?  The full pitcher can hold no more; then why should it go to the fountain?  And if thou comest full, thou comest not aright; and be sure Christ will send thee empty away.  “But he healeth the broken in heart, and bindeth up their wounds” (Mark 2:17; Psa 147:3; Luke 1:53).

Third, Art thou coming to Jesus Christ?  Prithee tell me, What seest thou in him to allure thee to forsake all the world, to come to him?

I say, What hast thou seen in him?  Men must see something in Jesus Christ, else they will not come to him.  1.  What comeliness hast thou seen in his person?  thou comest not, if thou seest no form nor comeliness in him (Isa 53:1–3).  2.  Until those mentioned in the Song were convinced that there was more beauty, comeliness, and desirableness in Christ, than in ten thousand, they did not so much as ask where he was, nor incline to turn aside after him (Song 5, 6).

There be many things on this side heaven that can and do carry away the heart; and so will do, so long as thou livest, if thou shalt be kept blind, and not be admitted to see the beauty of the Lord Jesus.

Fourth, Art thou come to the Lord Jesus?  What hast thou found in him, since thou camest to him?

Peter found with him the word of eternal life (John 6:68).  They that Peter makes mention of, found him a living stone, even such a living stone as communicated life to them (1 Peter 2:4, 5).  He saith himself, they that come to him, &c., shall find rest unto their souls; hast thou found rest in him for thy soul?  (Matt 11:28).

Let Us Go Back to the Times of the Old Testament

1.  Abraham found THAT in him, that made him leave his country for him, and become for his sake a pilgrim and stranger in the earth (Gen 12; Heb 11).

2.  Moses found THAT in him, that made him forsake a crown, and a kingdom for him too.

3.  David found so much in him, that he counted to be in his house one day was better than a thousand; yea, to be a door-keeper therein was better, in his esteem, than to dwell in the tents of wickedness (Psa 84:10).

4.  What did Daniel and the three children find in him, to make them run the hazards of the fiery furnace, and the den of lions, for his sake?  (Dan 3, 6).

Let Us Come Down to Martyrs

1.  Stephen found that in him that made him joyful, and quietly yield up his life for his name (Acts 7).

2.  Ignatius found that in Christ that made him choose to go through the torments of the devil, and hell itself, rather than not to have him.—Fox’s Acts and Monuments, vol.  1, p.  52, Anno.  111.  Edit.  1632.

3.  What saw Romanus in Christ, when he said to the raging Emperor, who threatened him with fearful torments, Thy sentence, O Emperor, I joyfully embrace, and refuse not to be sacrificed by as cruel torments as thou canst invent?—Fox, vol.  1, p.  116.

4.  What saw Menas, the Egyptian, in Christ, when he said, under most cruel torments, There is nothing in my mind that can be compared to the kingdom of heaven; neither is all the world, if it was weighed in a balance, to be preferred with the price of one soul?  Who is able to separate us from the love of Jesus Christ our Lord?  And I have learned of my Lord and King not to fear them that kill the body, &c.  P.  117.

5.  What did Eulalia see in Christ, when she said, as they were pulling her one joint from another, Behold, O Lord, I will not forget thee.  What a pleasure it is for them, O Christ!  that remember thy triumphant victory?  P.  121.

6.  What think you did Agnes see in Christ, when rejoicingly she went to meet the soldier that was appointed to be her executioner.  I will willingly, said she, receive into my paps the length of this sword, and into my breast will draw the force thereof, even to the hilts; that thus I, being married to Christ my spouse, may surmount and escape all the darkness of this world?  P.  122.

7.  What do you think did Julitta see in Christ, when, at the Emperor’s telling of her, that except she would worship the gods, she should never have protection, laws, judgments, nor life, she replied, Farewell life, welcome death; farewell riches, welcome poverty: all that I have, if it were a thousand times more, would I rather lose, than to speak one wicked and blasphemous word against my Creator?  P.  123.

8.  What did Marcus Arethusius see in Christ, when after his enemies had cut his flesh, anointed it with honey, and hanged him up in a basket for flies and bees to feed on, he would not give, to uphold idolatry, one halfpenny to save his life?  P.  128.

9.  What did Constantine see in Christ, when he used to kiss the wounds of them that suffered for him?  P.  135.

10.  But what need I give thus particular instances of words and smaller actions, when by their lives, their blood, their enduring hunger, sword, fire, pulling asunder, and all torments that the devil and hell could devise, for the love they bare to Christ, after they were come to him?

What Hast THOU Found in Him, Sinner?

What!  come to Christ, and find nothing in him!—when all things that are worth looking after are in him!—or if anything, yet not enough to wean thee from thy sinful delights, and fleshly lusts!  Away, away, thou art not coming to Jesus Christ.

He that has come to Jesus Christ, hath found in him, that, as I said, that is not to be found anywhere else.  As,

1.  He that is come to Christ hath found God in him reconciling the world unto himself, not imputing their trespasses to them.  And so God is not to be found in heaven and earth besides (2 Cor 5:19, 20).

2.  He that is come to Jesus Christ hath found in him a fountain of grace, sufficient, not only to pardon sin, but to sanctify the soul, and to preserve it from falling, in this evil world.

3.  He that is come to Jesus Christ hath found virtue in him; THAT virtue, that if he does but touch thee with his Word, or thou him by faith, life is forthwith conveyed into thy soul.  It makes thee wake as one that is waked out of his sleep; it awakes all the powers of the soul (Psa 30:11, 12; Song 6:12).

4.  Art thou come to Jesus Christ?  Thou hast found glory in him, glory that surmounts and goes beyond.  “Thou art more glorious-than the mountains of prey” (Psa 76:4).

5.  What shall I say?  Thou hast found righteousness in him; thou hast found rest, peace, delight, heaven, glory, and eternal life.

Sinner, be advised; ask thy heart again, saying, Am I come to Jesus Christ?  For upon this one question, Am I come, or, am I not?  hangs heaven and hell as to thee.  If thou canst say, I am come, and God shall approve that saying, happy, happy, happy man art thou!  But if thou art not come, what can make thee happy?  yea, what can make that man happy that, for his not coming to Jesus Christ for life, must be damned in hell?

USE THIRD.—the Third Use—A USE OF ENCOURAGEMENT

Coming sinner, I have now a word for thee; be of good comfort, “He will in no wise cast out.”  Of all men, thou art the blessed of the Lord; the Father hath prepared his Son to be a sacrifice for thee, and Jesus Christ, thy Lord, is gone to prepare a place for thee (John 1:29; Heb 10).  What shall I say to thee?

[First,] Thou comest to a FULL Christ; thou canst not want anything for soul or body, for this world or that to come, but it is to be had in or by Jesus Christ.  As it is said of the land that the Danites went to possess, so, and with much more truth, it may be said of Christ; he is such an one with whom there is no want of any good thing that is in heaven or earth.  A full Christ is thy Christ.

1.  He is full of grace.  Grace is sometimes taken for love; never any loved like Jesus Christ.  Jonathan’s love went beyond the love of women; but the love of Christ passes knowledge.  It is beyond the love of all the earth, of all creatures, even of men and angels.  His love prevailed with him to lay aside his glory, to leave the heavenly place, to clothe himself with flesh, to be born in a stable, to be laid in a manger, to live a poor life in the world, to take upon him our sicknesses, infirmities, sins, curse, death, and the wrath that was due to man.  And all this he did for a base, undeserving, unthankful people; yea, for a people that was at enmity with him.  “For when we were yet without strength, in due time Christ died for the ungodly.  For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die.  But God commendeth his love toward us, in that while we were yet sinners, Christ died for us.  Much more, then, being now justified by his blood, we shall be saved from wrath through him.  For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Rom 5:6–10).

2.  He is full of truth.  Full of grace and truth.  Truth, that is, faithfulness in keeping promise, even this of the text, with all other, “I will in no wise cast out” (John 14:6).  Hence it is said, that his words be true, and that he is the faithful God, that keepeth covenant.  And hence it is also that his promises are called truth: “Thou wilt fulfil thy truth unto Jacob, and thy mercy unto Abraham, which thou hast sworn unto our fathers from the days of old.”  Therefore it is said again, that both himself and words are truth: “I am the truth, the Scripture of truth” (Dan 10:21).  “Thy word is truth,” (John 17:17; 2 Sam 7:28); “thy law is truth,” (Psa 119:142); and “my mouth,” saith he, “shall speak truth,” (Prov 8:7); see also Ecclesiastes 12:10; Isaiah 25:1; Malachi 2:6; Acts 26:25, 2 Timothy 2:12, 13.  Now, I say, his word is truth, and he is full of truth to fulfil his truth, even to a thousand generations.  Coming sinner, he will not deceive thee; come boldly to Jesus Christ.

3.  He is full of wisdom.  He is made unto us of God wisdom; wisdom to manage the affairs of his church in general, and the affairs of every coming sinner in particular.  And upon this account he is said to be “head over all things,” (1 Cor 1; Eph 1), because he manages all things that are in the world by his wisdom, for the good of his church; all men’s actions, all Satan’s temptations, all God’s providences, all crosses, and disappointments; all things whatever are under the hand of Christ—who is the wisdom of God—and he ordereth them all for good to his church.  And can Christ help it—and be sure he can—nothing shall happen or fall out in the world, but it shall, in despite of all opposition, have a good tendency to his church and people.

4.  He is full of the Spirit, to communicate it to the coming sinner; he hath therefore received it without measure, that he may communicate it to every member of his body, according as every man’s measure thereof is allotted him by the Father.  Wherefore he saith, that he that comes to him, “Out of his belly shall flow rivers of living water” (John 3:34; Titus 3:5, 6; Acts 2; John 7:33–39).

5.  He is indeed a storehouse full of all the graces of the Spirit.  “Of his fullness have all we received, and grace for grace” (John 1:16).  Here is more faith, more love, more sincerity, more humility, more of every grace; and of this, even more of this, he giveth to every lowly, humble, penitent coming sinner.  Wherefore, coming soul, thou comest not to a barren wilderness when thou comest to Jesus Christ.

6.  He is full of bowels and compassion: and they shall feel and find it so that come to him for life.  He can bear with thy weaknesses, he can pity thy ignorance, he can be touched with the feeling of thy infirmities, he can affectionately forgive they transgressions, he can heal thy backslidings, and love thee freely.  His compassions fail not; “and he will not break a bruised reed, nor quench the smoking flax; he can pity them that no eye pities, and be afflicted in all thy afflictions” (Matt 26:41; Heb 5:2; 2:18; Matt 9:2; Hosea 14:4; Eze 16:5, 6; Isa 63:9; Psa 78:38; 86:15; 111:4; 112:4; Lam 3:22; Isa 42:3).

7.  Coming soul, the Jesus that thou art coming to, is full of might and terribleness for thy advantage; he can suppress all thine enemies; he is the Prince of the kings of the earth; he can bow all men’s designs for thy help; he can break all snares laid for thee in the way; he can lift thee out of all difficulties wherewith thou mayest be surrounded; he is wise in heart, and mighty in power.  Every life under heaven is in his hand; yea, the fallen angels tremble before him.  And he will save thy life, coming sinner (1 Cor 1:24; Rom 8:28; Matt 28:18; Rev 4; Psa 19:3; 27:5, 6; Job 9:4; John 17:2; Matt 8:29; Luke 8:28; James 2:19).

8.  Coming sinner, the Jesus to whom thou art coming is lowly in heart, he despiseth not any.  It is not thy outward meanness, nor thy inward weakness; it is not because thou art poor, or base, or deformed, or a fool, that he will despise thee: he hath chosen the foolish, the base, and despised things of this world, to confound the wise and mighty.  He will bow his ear to thy stammering prayers he will pick out the meaning of thy inexpressible groans; he will respect thy weakest offering, if there be in it but thy heart (Matt 11:20; Luke 14:21; Prov 9:4–6; Isa 38:14, 15; Song 5:15; John 4:27; Mark 12:33, 34; James 5:11).  Now, is not this a blessed Christ, coming sinner?  Art thou not like to fare well, when thou hast embraced him, coming sinner?  But,

Second.  Thou hast yet another advantage by Jesus Christ, thou art coming to him, for he is not only full, BUT FREE.  He is not sparing of what he has; he is open-hearted and open-handed.  Let me in a few particulars show thee this:

1.  This is evident, because he calls thee; he calls upon thee to come unto him; the which he would not do, was he not free to give; yea, he bids thee, when come, ask, seek, knock.  And for thy encouragement, adds to every command a promise, “Seek, and ye shall find; ask, and ye shall have; knock, and it shall be opened unto you.”  If the rich man should say thus to the poor, would not he be reckoned a free-hearted man?  I say, should he say to the poor, Come to my door, ask at my door, knock at my door, and you shall find and have; would he not be counted liberal?  Why, thus doth Jesus Christ.  Mind it, coming sinner (Isa 55:3; Psa 50:15; Matt 7:7–9).

2.  He doth not only bid thee come, but tells thee, he will heartily do thee good; yea, he will do it with rejoicing; “I will rejoice over them, to do them good-with my whole heart, and with my whole soul” (Jer 32:41).

3.  It appeareth that he is free, because he giveth without twitting.  “He giveth to all men liberally, and upbraideth not” (James 1, 5).  There are some that will not deny to do the poor a pleasure, but they will mix their mercies with so many twits, that the persons on whom they bestow their charity shall find but little sweetness in it.  But Christ doth not do so, coming sinner; he casteth all thine iniquities behind his back (Isa 38:17).  Thy sins and iniquities he will remember no more (Heb 8:12).

4.  That Christ is free, is manifest by the complaints that he makes against them that will not come to him for mercy.  I say, he complains, saying, “O Jerusalem, Jerusalem!  how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matt 23:37).  I say, he speaks it by way of complaint.  He saith also in another place, “But thou hast not called upon me, O Jacob” (Isa 43:22).  Coming sinner, see here the willingness of Christ to save; see here how free he is to communicate life, and all good things, to such as thou art.  He complains, if thou comest not; he is displeased, if thou callest not upon him.  Hark, coming sinner, once again; when Jerusalem would not come to him for safeguard, “he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace; but now they are hid from thine eyes” (Luke 19:41, 42).

5.  Lastly, He is open and free-hearted to do thee good, as is seen by the joy and rejoicing that he manifesteth at the coming home of poor prodigals.  He receives the lost sheep with rejoicing; the lost goat with rejoicing; yea, when the prodigal came home, what joy and mirth, what music and dancing, was in his father’s house!  (Luke 15).

Third.  Coming sinner, I will add another encouragement for thy help.

1.  God hath prepared a mercy-seat, a throne of grace to sit on; that thou mayest come thither to him, and that he may from thence hear thee, and receive thee.  “I will commune with thee,” saith he, “from above the mercy-seat” (Exo 25:22).  As who shall say, sinner, When thou comest to me, thou shalt find me upon the mercy-seat, where also I am always found of the undone coming sinner.  Thither I bring my pardons; there I hear and receive their petitions, and accept them to my favour.

2.  God hath also prepared a golden altar for thee to offer thy prayers and tears upon.  A golden altar!  It is called a “golden altar,” to show what worth it is of in God’s account: for this golden altar is Jesus Christ; this altar sanctifies thy gift, and makes thy sacrifice acceptable.  This altar, then, makes thy groans golden groans; thy tears golden tears; and thy prayers golden prayers, in the eye of that God thou comest to, coming sinner (Rev 8; Matt 23:19; Heb 10:10; 1 Peter 2:5).

3.  God hath strewed all the way, from the gate of hell, where thou wast, to the gate of heaven, whither thou art going, with flowers out of his own garden.  Behold how the promises, invitations, calls, and encouragements, like lilies, lie round about thee!  take heed that thou dost not tread them under foot, sinner.  With promises, did I say?  Yea, he hath mixed all those with his own name, his Son’s name; also, with the name of mercy, goodness, compassion, love, pity, grace, forgiveness, pardon, and what not, that may encourage the coming sinner.

4.  He hath also for thy encouragement laid up the names, and set forth the sins, of those that have been saved.  In this book they are fairly written, that thou, through patience and comfort of the Scriptures, mightest have hope.  (1.) In this book is recorded Noah’s maim and sin; and how God had mercy upon him.  (2.) In this record is fairly written the name of Lot, and the nature of his sin; and how the Lord had mercy upon him.  (3.) In this record thou hast also fairly written the names of Moses, Aaron, Gideon, Samson, David, Solomon, Peter, Paul, with the nature of their sins; and how God had mercy upon them; and all to encourage thee, coming sinner.

Fourth.  I will add yet another encouragement for the man that is coming to Jesus Christ.  Art thou coming?  Art thou coming, indeed?  Why,

1.  Then this thy coming is by virtue of God’s call.  Thou art called.  Calling goes before coming.  Coming is not of works, but of him that calleth.  “He goeth up into a mountain, and calleth unto him whom he would; and they came unto him” (Mark 3:13).

2.  Art thou coming?  This is also by virtue of illumination.  God has made thee see; and, therefore, thou art coming.  So long as thou wast darkness, thou lovedst darkness, and couldst not abide to come, because thy deeds were evil; but being now illuminated and made to see what and where thou art, and also what and where thy Saviour is, now thou art coming to Jesus Christ; “Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee,” saith Christ, “but my Father which is in heaven” (Matt 16:17).

3.  Art thou coming?  This is because God hath inclined thine heart to come.  God hath called thee, illuminated thee, and inclined thy heart to come; and, therefore, thou comest to Jesus Christ.  It is God that worketh in thee to will, and to come to Jesus Christ.  Coming sinner, bless God for that he hath given thee a will to come to Jesus Christ.  It is a sign that thou belongest to Jesus Christ, because God has made thee willing to come to him (Psa 110:3).  Bless God for slaying the enmity of thy mind; had he not done it, thou wouldst as yet have hated thine own salvation.

4.  Art thou coming to Jesus Christ?  It is God that giveth thee power: power to pursue thy will in the matters of thy salvation, is the gift of God.  “It is God which worketh in you both to will and to do” (Phil 2:13).  Not that God worketh will to come, where he gives no power; but thou shouldest take notice, that power is an additional mercy.  The church saw that will and power were two things, when she cried, “Draw me, we will run after thee” (Song 1:4).  And so did David too, when he said, “I will run the way of thy commandments, when thou shalt enlarge my heart” (Psa 119:32).  Will to come, and power to pursue thy will, is double mercy, coming sinner.

5.  All thy strange, passionate, sudden rushings forward after Jesus Christ, coming sinners know what I mean, they also are thy helps from God.  Perhaps thou feelest at some times more than at others, strong stirrings up of heart to fly to Jesus Christ; now thou hast at this time a sweet and stiff gale of the Spirit of God, filling thy sails with the fresh gales of his good Spirit; and thou ridest at those times as upon the wings of the wind, being carried out beyond thyself, beyond the most of thy prayers, and also above all thy fear and temptations.

6.  Coming sinner, hast thou not now and then a kiss of the sweet lips of Jesus Christ, I mean some blessed word dropping like a honey-comb upon thy soul to revive thee, when thou art in the midst of thy dumps?

7.  Does not Jesus Christ sometimes give thee a glimpse of himself, though perhaps thou seest him not so long a time as while one may tell twenty.

8.  Hast thou not sometimes as it were the very warmth of his wings overshadowing the face of thy soul, that gives thee as it were a gload upon thy spirit, as the bright beams of the sun do upon thy body, when it suddenly breaks out of a cloud, though presently all is gone away?  Well, all these things are the good hand of thy God upon thee, and they are upon thee to constrain, to provoke, and to make thee willing and able to come, coming sinner, that thou mightest in the end be saved.

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

Romans 1:12

A Common Faith

We enjoy comfort from our common faith.  We bring comfort to others and at the same time receive comfort.  It is the fullness of this faith we share in Christ Jesus that is mutual by design because we are all part of the body with Christ as the head.  We are mutually blessed by Christ and each other.  How cool is that?  Way cool.

Thanks Dear Heavenly Father for your design of the faith wherein I walk.  Help me to appreciate my dear brothers and sisters in Christ in a new and special way today that I may both enjoy and impart a blessing.  Soli Deo Gloria (For the Glory of God Alone)