Sermon IX - Rev. 3:20
SERMON IX - REV. 3:20
If any man hear my voice, [and open the door.] THE powerful voice of Christ is the key that opens the door of the soul to receive him. The opening of the heart to receive Christ is the main design aimed at in all the external and internal administrations of the gospel and Spirit.
The gospel hath two great designs and intentions. One is to open the heart of God to men, and to shew them the everlasting counsels of grace and peace which were hid in God from ages and generations past: that all men may now see what God hath been designing and contriving for their happiness in Christ before the world was; Ephes. 3:9. "To make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God, who created all things by Jesus Christ, to the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God." The next intention and aim of the gospel is, to set open the hearts of man to receive
Jesus Christ, without which all the glorious discoveries of the eternal counsels and gracious contrivances of God for and about us, would signify nothing to our real advantage. Christ's standing, knocking, and speaking by his Spirit (of which we have before treated) receive their success, and attain their end, when the heart opens itself by faith to receive him, and not till then. Hence note, Doct. 9. That the opening of the heart to receive Christ, by faith, is the great design and aim of the gospel.
This is the mark to which all the arrows in the gospel-quiver are levelled; the centre into which those blessed lines are drawn. John 20:31. "These things are written that you might believe, and, believing, might have life through his name." All those precious truths that are written in the scriptures are to bring you to faith. The great aim of the Spirit in his illuminations, convictions, humiliations, &c. are the very same thing,
John 6:29. "This is the work of God, that you believe." It is not only Opus
Deo dignum, a work worthy of such an author, but it is that on which God's eye is fixed in his workings upon us; the end and aim of his work.
Great persons have great designs. This is the glorious project of the great God, and every person in the Godhead is engaged and concerned in it. (1.)
The Father hath his hand in this work, and such a hand as without it no heart could ever open or move in the least towards Christ; John 6:44. "No man can come unto me (saith Christ) except the Father which hath sent me draw him." None but he that raised up Christ from the dead can raise up a dead heart unto saving faith in him. (2.) The Son's hand is in this work, he is not only the object, but the author of our faith, 1 John 5:20.
"We know that the Son of God is come, and hath given us an understanding that we may know him that is true, and we are in him that is true, even in his Son Jesus "Christ. This is the true God, and eternal life." (3.) And then for the Spirit, he comes from heaven designedly and expressly to convince sinners of their need of Christ, and beget faith in them, John 16:9. So that this appears to be the great design of heaven, the drift and level both of the word and works of God. Touching this design of the gospel, I shall here speak, endeavouring to open this great and glorious project of heaven in the ensuing properties of it; which are,
1. The greatness of it.
2. The difficulty of it.
3. The instruments employed in it.
4. The scope and aim of it. And, First, Of the greatness of this design of God. We little understand what a marvellous thing is done on the earth, when the heart of a sinner is brought to close with Christ by faith. It would transport us with admiration, did we thoroughly consider it. Well may the apostle place it in the first rank of all the glorious and wonderful works of God, as he doth, 1 Tim. 3:16. "Great is the mystery of godliness, God was manifest in the flesh, justified in the Spirit, seen of angels preached unto the Gentiles, believed on in the world." Observe with what works of wonder faith is here ranked and associated. It is an astonishing work of God that ever
God should be manifested in the flesh, that he that thunders in the clouds should be heard crying in a cradle; that he who is over all God blessed for ever, should become a man. It is astonishing, that when he was taken down dead from the cross, laid in the sepulchre, and the stone sealed upon it, he should rise on the third day from the dead by his own power:
That ever the gospel should be preached to such a miserable and forlorn people as the Gentiles were, the scorn and contempt of the Jews. And no less marvellous is it to see the hearts of such poor creatures, glued so fast to idolatry, so perfectly dead in sin, to open to Christ upon such selfdenying terms, as to let go all they had in the world for a blessed inheritance which they never saw. And were not this a marvellous work of God indeed, there would never be such joy and triumph in heaven among the holy angels, as there is upon the opening of every sinner's heart to Christ, Luke 15:7. The whole city of God is moved with it. Heaven rings again with the joyful tidings. As soon as ever the will begins to bow and open to Christ, the news is quickly in heaven, and all the angels of God rejoice at the tidings. As when a young prince is born, the conduits run with wine; there is joy in every city throughout the kingdom: So also there is in heaven, when Christ hath gotten a new habitation in the soul of any sinner upon earth. Moreover, the greatness of this design appears from the great rewards promised by the Lord to every servant of his, who hath but the least hand to help it on. God would never reward the instruments so richly, if the success of the work were not of great value in his eyes. The ministers of Christ may be ill-rewarded by men, persecuted and reproached for their labour; but God will bountifully repay their pains and faithfulness, Dan. 12:3. "They that turn many unto righteousness, shall shine as the stars, and as the brightness of the firmament for ever and ever." All these things bespeak it a very great and important design; upon which the heart of God is much set.
Secondly, And then, in the next place, as it is an exceeding great and important design and work of God, so it is a very hard and difficult work in itself; a work whose difficulties surmount the ability of angels. It is certainly a work carried on by the mighty power of God, through the greatest oppositions imaginable: and therefore it is noted, Rev. 3:7 that it is the peculiar prerogative of Jesus Christ, who only hath the key of the house of David, to open the heart of a sinner by faith. Men think it is an
easy thing to believe; but if you consult the scriptures, you will quickly be informed how grossly you mistake the nature of this work. In Gal. 2:12 the believing soul is said to "rise with Christ, through the faith of the operation of God, who raised him from the dead." In the resurrection of Christ there was a glorious operation of the power of God indeed! you know it astonished the world to hear of it. The very same power that wrought that, must also be put forth to work this, or else it would never be wrought. So again, Eph. 2:8. "By grace are ye saved through faith, and that not of your selves, it is the gift of God;" not of yourselves. You are no more able to believe in Christ, than you were to raise him from the dead: no more able to come one step towards him by faith, in your own power, than Lazarus was able to unbind himself in the grave, and come forth.
Yea, in Eph. 1:18, 19, 20 the work of believing is ascribed unto the exceeding greatness of the power of God. Nothing but power can do it; no other power but the Almighty power of God can do it: it exceeds the power of ministers, yea, of angels. Three things will evince the difficulty of this work, viz.
1. The nature of it.
2. The subject of it.
3. The enemies of it.
1. The nature of the work of faith, which is wholly supernatural; it is no less than gaining over the hearty and full consent of the will to take Jesus
Christ with his yoke of obedience, Mat. 11:29 and with his cross of sufferings, Mat. 16:24. And how far these will carry a man into outward dangers, losses, torments, and sufferings, who Can tell? and all this upon the account of an unseen happiness and glory. Dearest lusts and corruptions must be mortified, sweetest pleasures and profits in the world abandoned and forsaken: all reproaches, losses, pains and penalties the devil and the world can lay upon us for Christ's sake, must be embraced and welcomed. And can it be supposed that any power beneath the almighty power of the Lord, any voice except the efficacious voice of Christ, can prevail with the will to give its firm explicit consent to such difficult and self-denying terms as these?
2. Consider the Subject wrought upon, viz. the dead, hard, obstinate heart of a blind perverse sinner; a heart harder by nature than the nether millstone. It is as easy to melt the most obdurate rock into a sweet syrup, as it is to melt the heart of a sinner into penitential sorrows for sin. What, to bring a dead heart to life! to make that man bitterly bewail the sins that were his pleasure and delight, more than ever he bewailed the death of his nearest and dearest relation in the world! to make a proud heart renounce its own self-righteousness, which it dotes upon, and take all shame and reproach to itself upon the account of sin! this is wonderful.
You would think it a strange thing to see the course of the tide stopped with the breath of a man; but oh, what a marvellous thing is here, that at the preaching of the gospel by a poor worm, the Lord should turn the tide of the will, and thus work about the soul to a ready compliance with his most self-denying terms and proposals!
3. And that which farther increaseth the difficulty of believing is the fierce and obstinate opposition made by the enemies of faith. All the powers of hell and earth, devils and men without us, are confederate and in league with the corruptions within us, to resist and hinder this work of believing.
Never is the devil more busy than when Christ and the soul are treating about union. Oh, the discouragements, objections, and difficulties that are rolled into the way of faith! one while it is the highest presumption; another while it is impossible, and utterly too late: sometimes blasphemous injections, like fiery darts, are shot reeking hot out of hell into the soul; other while the invincible difficulties of religion are objected, all losses, torments, &c. opposed unto this work. The tempter casts himself into a thousand shapes to hinder the soul's passage out of nature unto Christ; sometimes objecting the greatness of sin, and sometimes the lapse and loss of the proper season and opportunity of mercy, together with the want of due qualifications, to come to Christ.
Thus, and many other ways, he endeavours to rap off the fingers of faith from taking hold of Christ: And as every devil in hell opposes this work, so every carnal interest we have in the world, is an enemy to faith. We have enemies enough within us, as well as without us, both conspiring together to obstruct this work: all things increase the difficulty of believing.
Thirdly, We are next to speak of the instruments employed in this great design; and these are, 1. Principal; or, 2. Subordinate.
1. The principal instrument, by whose efficacy the heart is opened, is the Spirit of God, without whom it is impossible the design should ever prosper: neither ordinances, providences, or ministers can successfully manage it without him. If the Lord will make use of any man for the conversion and salvation of another's soul, he may rejoice in it; but withal must say, as Peter to the Jews, Acts 3:12. "Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?"
So may the ablest minister in the world say, when God blesses his labours to the conversion of any soul; look not upon me as though by the strength of my reason, or power of my gifts, I had opened thy soul to Christ: this is the work of God's Spirit, in whose hand I am an instrument, 1 Cor. 3:7.
"He that plants is nothing, and he that waters is nothing." Nothing in himself; the very first stroke of conviction, which is introductive to the whole work of conversion, is justly ascribed to the Spirit; John 16:9. "The Spirit when he cometh, shall convince the world of sin." He is the Lord of all sanctifying and gracious influences. Ordinances are but as the sails of a ship; ministers as the seamen that manage those sails: the anchor may be weighed, the sails spread, but when all this is done, there is no sailing till a gale come. We preach and pray, and you hear; but there is no motion
Christ-ward, until the Spirit of God (compared to the wind, John 3:8) blow upon them. Until he illuminates the understanding with divine light, and bows the will by an almighty power, there can be no spiritual motion heaven-ward. Now the Spirit of the Lord is a free agent, not tied to means, time or instruments; but as at a certain time an angel came down upon the waters of Bethesda, and put a healing virtue into them, so it is here: therefore never come to any gospel-ordinance, without an eye to the Spirit, on whom all their blessing and efficacy depend. O lift up your hearts for his blessing upon the means, as ever you expect saving benefits from them.
2. The subordinate instrumental means by which this blessed design is
effectually managed in the world, is the gospel-ministry, 1 Cor. 3:5. "Who then is Paul, and who then is Apollos, but ministers by whom ye believed?" This is the ordinary stated method of begetting faith; and though God hath not tied himself to this or that minister, time, or place, yet he hath tied us to a diligent and constant attendance upon them;
Rom. 10:14. "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?" I confess, it seems a very unlikely means, a weak and foolish method, according to the dictate of corrupt human wisdom; yet by the foolishness of preaching, it pleases
God to save them that believe, 1 Cor. 1:20. That which the wisdom of men derides, God makes effectual unto salvation. And oh, how many are there that will have cause to bless God to all eternity, for gifting and sending such ministers among them, whose doctrine the Lord blessed unto the conversion of their souls!
Fourthly, In the next place let us consider the scope and intention of this great design wherein these instruments are employed: there are no great designs in the world but aim at some end to be accomplished by them.
Now there are two things in the eye and intention of this design, which are worthy of it.
1. The Exaltation of his own grace, and the riches of his goodness before angels and men to all eternity. The name of God is never made so glorious in this world, as it is by bringing over the hearts of men and women to believe. God reaps more glory from the faith of a poor creature that comes to Christ empty and weary, than he doth from the other works of his hands. He hath not the like glory from the sun, moon, and stars, as from such poor creatures whose hearts open to Jesus Christ under the gospel-call. Thus they are fitted to manifest the glory of his grace, Eph.
1:5, 6. "To the praise of the glory of his grace," &c. God will have his rich and glorious grace praised and admired by angels and men for evermore; and every converted soul is as it were a monument erected unto the praise of his grace. Heaven will ring with praises for ever, that the great
God would humble himself to come into the heart of a vile sinner, and dwell and walk therein, as the expression is, 2 Cor. 6:16. O this is admirable, that the high and lofty One, who inhabits eternity, will take up
his dwelling-place in a poor contrite sinner, that trembles at his word, Isa. 57:15.
2. The eternal salvation and blessedness of the soul so opened to Christ is also the design and aim of this work of opening the heart. Luke 19:9.
When the soul of Zaccheus was opened by faith, "This day, saith Christ, is salvation come to thy house." You do not only believe to the glory of God, but to the salvation of your own souls, Heb. 10:39. The opening of our hearts to Christ now, is in order to the opening of heaven to us hereafter.
This is both the finis operis et operantis, end of the work, and intention of the worker. 1 Cor. 1:21. "It pleased God by the foolishness of preaching, to save them that do believe." It presently puts them into a state of salvation, though they be not yet actually and completely saved. There is a necessary connection betwixt conversion and salvation; though betwixt conversion and complete salvation, there may be many groaning hours, sick and sad days and nights; but full deliverance from sin and misery is secured to the soul in the work of faith, Col. 1:27. "Christ in you is the hope of glory."
Thus you see this great and glorious design projected and managed; and this is the very scope, aim, and intention of the whole gospel, even the opening the hearts of sinners unto Christ by faith, will evidently appear by considering the several parts of the gospel which have a direct aspect upon this design, and the declared end of the Spirit, who is sent forth to make it effectual to this very end and purpose.
1. To this the commands of the gospel look; it lies full in the eye of the preceptive part of the gospel, 1 John 3:23. "And this is his commandment, that we should believe on the name of his Son Jesus Christ." And it is a very great encouragement (if rightly considered) that faith is constituted a duty by a plain gospel-precept; for this cuts off that vain pretence and plea of presumption; What! such a vile wretch as thou (saith Satan) presume to believe in Christ? But this cuts off the plea; here is a command from the highest sovereignty, the contempt whereof men shall answer at their utmost peril.
2. This also is the declared end and scope of the gospel promises and threatenings, whereby the souls of sinners are assaulted on both sides. As
for promises, how are all the sacred pages of the Bible adorned with them as the firmament with radiant stars! Amongst which that in the text seems to excel in glory. "If any man open to me, I will come in to him."
Like unto which is that, John 6:35, 37. "I am the bread of life; he that cometh to me shall never hunger; and he that believeth in me shall never thirst; him that cometh to me I will in no wise cast out." Such rich and excellent encouragements to faith had never been put into the promises, but for faith's sake. And then for gospel-threatenings, though they have a dreadful sound, yet they have a gracious design. What a terrible thunderclap is that, John 3:36. "He that believeth not the Son, shall not see life; but the wrath of God abideth on him." To which another threatening echoes with a like terrible voice, Mark 16:16. "He that believeth not shall be damned." There be dreadful things, you see, threatened in the gospel against unbelievers; but what is the intention of those threatenings but to scare men out of their unbelief and carnal security unto Christ? And thus both the promises and the threatenings, though of far different natures, conspire and meet in the self-same design, even to open the heart to Christ by faith, 3. For the sake of this design all gospel-ordinances and officers are instituted and appointed, maintained and continued in the world unto this day. Why did Christ at his triumphant ascension shed forth such variety of gifts upon men, but that God might dwell among them? Psal.
68:18. "Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them." The whole frame of gospel-ordinances is declaredly set up for this purpose to bring men to Christ, and build them up in Christ, Eph. 4:12.
4. All the scripture-records of converted sinners, whose hearts God hath in any age opened, were made for this very purpose to encourage other souls by their examples to believe in, or open unto Christ as they did. For this purpose that famous and memorable conversion of Paul was graciously recorded, 1 Tim. 1:16. "Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them that should hereafter believe on him to life everlasting." Never was any man's heart bolted and made fast with
stronger prejudices against Christ than this man's was; yet the Spirit of the Lord opened it. O how flexible was his will! "Lord, what wilt thou have me to do?" This gives great encouragement to other sinners to come in to Christ as he did; and therefore when men shall see other sinners receiving Christ, and themselves continue still obstinate and unbelieving, those very examples which God hath set before their eyes put a dreadful aggravation upon their unbelief? as you may see, Mat. 21:32. "John came unto you in the way of righteousness, and ye believed him not; but the publicans and harlots believed him; and ye, when ye had seen it, repented not afterward, that you might believe him." q. d. Though you saw publicans, reputed the worst of men, and harlots the worst of women, convinced, humbled, and brought unto faith; yet these sights no way affected your souls; you never had one such reflection as this, Lord! have not I as much need to fly from the wrath to come, and mind the salvation of my own soul as these? will it not be a dreadful aggravation of my misery, that such as these should obtain Christ and heaven, and I be shut out?
5. To conclude: The opening of the heart to Christ is the very end and errand of the Spirit of God, upon whose concurrence and blessing the success of all ordinances depends; upon this design he is sent expressly from heaven to open the understanding and consciences of sinners by conviction, John 16:9. For it is not in the power of the word alone to produce this effect; thousands of excellent sermons may be preached, and not one heart opened by conviction. He is expressly set to this end and purpose. What remains is the application of this point.
I. Use, for Information Inf. 1. If the opening of the heart to Christ be the great and direct intention and end of the gospel, How are they deceived that bless themselves in the attainment of some lesser end and intentions of the gospel, whilst the great end (the effectual persuasion of the will to Christ) is not at all effected upon them. There are some collateral strokes, some by-effects as I may call them, which the gospel hath upon men. It would pity a wise considerate man to see how poor souls hug themselves with a conceited happiness in these lesser things, whilst they still stick fast in the state of unregeneracy. I would fain undeceive such mistaken wretches
who bow down under the power of self-deceit, and that in so great and important a point, in which their eternal salvation is concerned. There be two things which are exceeding apt to deceive men in this matter; viz.
1. Partial convictions on the understanding.
2. Transient motions upon the affections.
In these two things multitudes deceive themselves, as if the whole design of the gospel were accomplished upon them therein. (1.) Partial convictions upon the understanding; light and knowledge breaking into the mind, producing orthodoxy of judgment; this seems to be the effectual opening of the understanding to Christ, though alas! to this day they never saw sin in its vileness, much less their own special sin; nor Christ in his suitableness and necessity. People that live under the gospel can hardly avoid the improvement of their understandings by the light that shines upon them: knowledge grows, parts thrive; these enable them to discourse and defend the points of religion excellently. Yea, it may be from the strength of these gifts, they can pray with commendable variety and largeness of expression: these things beget applause from men, and confidence in yourselves, whilst all the while no saving influences are shed down to quicken, change, and spiritualize the heart. (2.) There are transient motions and touches of the gospel upon the affections, which give some men their melting pangs and moods now and then under the word, though it never settles into a spiritual frame, an habitual heavenliness of temper; of such the apostle speaks, Heb. 6:5. And this is the more dangerous, because they now seem to have attained all that is essential to religion, or necessary to salvation. For when unto the light of their understandings there shall be added melting affections, a man now seems to be complete in all that the gospel requires to the being and constitution of a Christian, as a great divine speaks*: for thus poor souls are apt to reason; If I had only light in my mind, and never found any meltings of my affections, I might suspect myself justly to be an hypocrite; but there are times when my affections, as well as my understanding, seem to feel the power of the gospel. And yet these things may be where the heart never effectually opens to Christ; all this may be but a morning dew, an early cloud, that vanisheth away; as is plain in John's hearers, John 5:35 and in Paul's hearers, Gal. 1:14, 15. For except
the convictions upon the understanding be particular and effectual, and the motions upon the affections settled to a heavenly habit and temper, the man is but where he was before as to the real state and condition of his soul. Were thy understanding so convinced of the evil nature and dreadful consequences of sin, and thy affections and will thereupon so effectually determined to choose and embrace the Lord Jesus, upon a considerate and thorough examination of his own terms and articles propounded in the gospel; then thou mightest conclude the great design of it were accomplished upon thy soul: but to rest in general convictions and transient affections without this is but to mock and deceive thy own soul. Alas! this comes not home to the main end of the gospel,
Inf. 2. Learn from hence the prodigious stubbornness and hardness of the hearts of men living daily under the gospel, which still resist it, though it bear upon them in part of it.
You have heard how all its commands, promises, threatenings, and examples, bear directly and jointly upon the hearts of sinners to get open the will to Christ: and yet how few are there, comparatively, that obey and answer this great design of it! all these are like heaven's great artillery planted against the unbelief and stubbornness of the hearts of men, to batter down their carnal reasonings, overthrow their vain hopes, and open a fair passage for Christ into their souls. 2 Cor. 10:4, 5. "For the weapons of our warfare are not carnal but mighty through God to the pulling down of strong-holds, casting down imaginations, and every thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." If a mount be raised, and many cannon planted thereon, and all played against the wall of a fort, thousands of shots made, and yet no breach, not one stone moved out of its place, you will say, that is a strong wall indeed. Beloved, God hath, as I may say, raised a mount in the gospel, planted the great ordnance of heaven upon it, discharged many dreadful vollies of threatenings; nay, he hath as it were, come under the walls of the unbelieving soul, with terms of grace and mercy, and yet no opening; O prodigious obstinacy! "We have piped unto you, but ye have not danced: we have mourned unto you, but ye have not lamented," Matth. 11:17. Neither the sweet airs of gospelgrace, nor the dreadful thunders of the law, make any impression upon
you. O what an obdurate rock is the heart by nature! Certainly, every Christian may see enough in others, and find enough in himself, without the help of other books to confute the Arminian doctrine, which so extols and flatters the nature of man. It is as possible to make an impression with your finger upon a wall of brass, as for the best sermon in the world, in its own strength, to make an effectual saving impression upon a sinner's will.
Infer. 3. It is the great design of the gospel, to open the hearts of men to Christ? Then wonder not that it meets with such strong and fierce opposition from Satan, wherever it is sincerely and powerfully preached.
As for general and formal preaching, which comes not to the quick, the devil is not so much concerned about it, he knows it will do him no great damage; nay, it fastens and secures his interests in the souls of men. But wherever the gospel comes with Spirit and power, laying the axe to the root, shewing men the vanity of their ungrounded hopes, pressing the necessity of regeneration and faith, this preaching quickly gives an alarm to hell, and raises all manner of opposition against it. 'What is it to preach the gospel, (saith Luther) but to drive the rage and fury of the whole world upon us?' Satan is the god of this world, all men by nature are his born subjects: no prince on earth is more jealous of the revolt of his subjects than he; and it is time for him to bestir himself, when the gospel comes to dethrone him, as it doth in the faithful preaching of it, John
12:31. "Now is the judgment of this world, now shall the prince of this world be cast out." Now he falls as lightning from heaven, Luke 10:18.
Now sinners are made sensible of the cruel tyranny and bondage of Satan's government, and of the glorious liberty offered to them by Jesus
Christ. Satan suspecting the issue of these things, bestirs himself to purpose. O what showers of calumnies, and storms of persecution doth he pour upon the names and persons of Christ's faithful ambassadors!
Certainly, he owes Christ's ministers a spite, and they shall know and feel it, if ever he get them within the compass of his chain. But let this discourage none employed in this glorious design; the Lord is with them to protect their persons and reward their diligence.
Infer. 4. If the opening of the heart be the main design of the gospel, Christ and faith ought to be the principal subjects that ministers should
insist on among their people.
There are many other useful doctrines which may, and ought to be opened and pressed in their time and place. Moral duties, &c. have their excellencies; but Christ and faith are the great things we are to preach.
Let men be once brought to Christ, and the rest will follow; but, to begin and end with morality, will never make men gospel-Christians. Grace teaches morality, Tit. 2:11 but morality without grace saves no man. I doubt not but it has been a grand artifice of the devil, to confound grace with morality, and make men believe that nothing is more required unto men's salvation, but a civil sober conversation in the world, and so lay by the principal part of the gospel, which opens and presses the necessity of regeneration, repentance, and faith in the blood of Christ. Such preaching as this answers not the end and design of Christ in the conversion of souls; such kind of preaching disturbs not the consciences of men: the Lord help all his ambassadors to mind the example and charge of their
Redeemer, and laying aside all carnal interest, to apply themselves faithfully unto the souls and consciences of their hearers, "not as menpleasers, but as the servants of Christ."
II. Use, of Conviction In the next place, this doctrine is of excellent use to convince men of the dreadful damning nature of the sin of unbelief: a sin which defeats and frustrates the main design of the blessed gospel of Christ on the unbeliever's soul.
This is the sin that keeps the heart fast shut against him. As faith is the radical grace, so unbelief is the radical sin. What shall I say of it? It is the traitor's gate, through which those souls pass that are to perish for ever.
The gospel can do you no good, the blood of Christ can yield no saving benefit, whilst your souls remain under the dominion and power of this sin. When we consider the mighty arguments of the gospel, we may wonder that all that hear them are not immediately persuaded to Christ by them. And, on the other side, when we consider the mighty power of unbelief, how strongly it holds the soul in bondage to sin; we may admire that any soul is brought over to Christ by the gospel. It was not without cause that the apostle puts faith in Christ among the great mysteries and
wonders of the gospel, 1 Tim. 3:16. Now the intrinsic evil and fearful consequences of this sin of unbelief will appear in these following particulars:
1. Unbelief fixes the guilt of all other sins on the person of the unbeliever; it binds them all fast upon his soul, John 8:24. "For if ye believe not that I am he, ye shall die in your sins." Die in thy sins man? it were better for thee to die any other death. What more terrible can God threaten, or man feel? This is the sin that makes "the death of Christ of none effect to us,"
Gal. 5:4. There is indeed a sovereign virtue in the blood of Christ to pardon sin, but thy soul cannot have the benefit of it, while it remains under the dominion of this sin. As it was said of the miraculous works of Christ, "He could do no mighty works there because of their unbelief,"
Matth. 13:58 so none of his spiritual works, no ordinances can do thy soul good, until the Lord break the power of this sin; Heb. 4:2. "The word preached did not profit them, not being mixed with faith in them that heard it." If a man were dangerously sick, or wounded, the richest cordials and most sovereign plaisters in the world can never recover him, unless received and applied. Unbelief spills the most sovereign cordials of the gospel as water upon the ground. The greatest sins that ever thou committedst might be pardoned, did not this sin lie in the way; were this gone, all the rest were gone too: but whilst unbelief remains, they also remain upon thee.
2. Of all the sins that are upon the souls of men, this is the most difficult sin to be removed and cured: other sins lie more open to conviction, but this hath the most specious pretences to countenance and defend it. Men commit this sin out of a fear of sin. They will not believe, lest they should presume: they dare not believe, because they are not qualified. The strength of other sins meets in this sin of unbelief: it is the strongest fort wherein Satan trusteth. Take an adulterer, or a profane swearer, and you have a fair open way to convince him of his sin; shew him the command he hath violated, and he hath nothing to say in his own defence; but the unbeliever hath a thousand plausible defences.
3. This is the great damning sin of the world. I do not say but all other sins deserve damnation, (for the wages of sin is death) but this is the sin in the virtue whereof other sins damn and ruin the soul. This is the
condemnation, John 3:19. And as it is a damning sin, so it is a sin which damns with aggravated damnation, 2 Thess. 1:8. O then, let us mourn over, and tremble at this dreadful sin which opposes and so often frustrates the great design and main end of the whole gospel.
III. Use, for Exhortation Is it the main scope of the gospel to bring men to Christ by faith? then be persuaded heartily to comply with this great design of the Father, Son, and Spirit, ministers, ordinances, and providences, in opening your hearts to receive Christ this day by faith unfeigned.
And, O that I could suitably press this great point, which falls in so directly with the main stream and scope of the whole gospel: and O that whilst I am pressing it, you would lift up a hearty cry to heaven, 'Lord give me faith, whatever else thou deny me; open my heart to Christ under the gospel-calls.' I do not only press you to a general and common assent to the truths of the gospel, 'that Christ is come in the flesh, and laid down his life for sinners;' but unto 'a hearty evangelical consent to receive him upon gospel-terms; to close with him in all his offices, subjecting heart and life unto his authority, living entirely upon him for righteousness, and to him by holiness.' The value of such a faith as this is above all estimation. For, (1.) this is the grace which God hath dignified and crowned with glory and honour above all its fellow-graces. Its singular praises and encomiums are in all the scriptures. This is called precious faith, 2 Pet. 1:1. Soul-searching faith, Jam. 2:5. That is a miserable poor soul indeed that is destitute of it, whatever the largesses of providence have been to him. And he is truly rich to whom God hath given faith, whatever he hath denied him of the comforts of this life. This Christ calls the work of God, John 6:22. "This is the work of God, that you believe."
Why so, are all other things that your eyes behold; they are the works of God; the earth, the sea, the sun, moon, and stars, they are his handywork. True, they are so; but this is the work, the most eminent, glorious, and admirable work of God, sine pare, excelling all his other works which your eyes behold. And, (2.) that which exalts and dignifies it not only above all the works of God's hands, but even above its fellow-graces, the work of his Spirit, is that high office unto which it is appointed in the justification of a sinner. God hath singled out this grace from among all
the other graces, to be the instrument of receiving and applying the righteousness of Christ for the justification of a guilty soul, Rom. 5:1. You are never said to be justified by love, hope, or desire, but by faith. It is true, all other graces are supposed in the person justified; but none apprehends and applies the righteousness of Christ for justification, but this only. And the justifying act of faith being a receiving act, the glory of God is therein secured; therefore it is of faith that it might be by grace.
(3.) The grace of faith, which I am recommending to you this day, is not only the instrument of your justification, but it is also the bond of your union with Christ, Eph. 3:17. "That Christ may dwell in your hearts by faith." It is the uniting grace, the marriage-knot; it is that which gives interest in, and title to the person and benefits of Christ; the great thing upon which the eyes of all the awakened world are intently and solicitously fixed. Whatever apprehensions you have of an interest in Christ, and whatever his benefits be worth in your eyes, neither himself nor they can ever be obtained without faith. O brethren, there is a day coming when they that now slight and neglect this interest and concern of their souls, would gladly part with ten thousand worlds for a good title to Christ, could it be purchased therewith: but it is faith, and nothing without faith, that intitles you to Christ, and to his benefits. (4.) That which should yet more endear this grace of faith to you is this, that it is the hand which receives your pardon from the hand of Christ, the messenger that brings a sealed pardon to a trembling sinner. Acts 10:43.
"And by him all that believe are justified from all things, from which they could not be justified by the law of Moses." Cleared of all those sins from which the law could never clear them, nor any repentance, restitution, nor obedience of their own without faith. O what a welcome messenger is faith, and what joyful tidings doth it bring! you would say so if ever you had felt the efficacy of the law upon your consciences; if ever you had lain, as some sinners have, with a cold sweating horror upon your panting bosoms, under the apprehensions of the wrath of God. This fruit of faith is rather to be admired than expressed, Psal. 32:1. (5.) Faith is not only the messenger that brings you a pardon from heaven; but it is, as I may say, that heavenly herald that publishes peace in the soul of a sinner. O peace, how sweet a word art thou! how welcome to a poor condemned sinner! "Beautiful upon the mountains are the feet of them that publish peace." Now it is faith that brings this blessed news and publishes it in
the soul, without which all the publishers of peace without us, can administer but little support, Rom. 5:1. Faith brings the soul out of the storms and tempests with which it was tossed, into a sweet rest and calm,
Heb. 4:3. "We which have believed do enter into rest." Is the quiet harbour welcome to poor weather-beaten seamen, after they have past furious storms and many fears upon the raging sea? O how welcome then must peace be to that soul that hath been tossed upon the tempestuous ocean of its own fears and terrors, blown up and incensed by the terrible blasts of the law and conscience? It was a comfortable sight to Noah and his family, to see an olive-leaf in the mouth of the dove, by which they knew the waters were abated. But, oh! what is it to hear such a voice as this from the mouth of faith, Fury is not in me, saith the Lord; his anger is turned away, and he comforteth thee? Fear not thou, poor tempestuated soul, the God of peace is thy God. (6.) Faith doth not only bring the tempestuous soul into a calm, but it is the grace also which opens to the soul a door of access into the gracious presence of God; without it there is no coming to him acceptably; Heb. 11:6. "He that cometh unto God must believe." This liberty and access to God is indeed the purchase of the blood of Christ; he procured it at a great sum: but faith is the grace that brings the soul actually into the presence of God, and there helps it to open and ease its griefs, and, with liberty of speech, to discover all its grievances, fears, and burdens to the Lord. And truly, this world were not worth the living in without such a blessed vent to our troubles as this is.
The believer only hath gotten the key that opens the door of access unto God; if he have any sins, wants, burdens, afflictions, temptations, &c. here he can ease them. Ah! Christian, the time may come when thy heart may be filled with sorrows to the brim, and there may not be found a person of thy acquaintance in all the world to whom thou canst turn to ease thy sorrows, or give vent to thy troubles. Now, blessed be God for faith; O the ease one act of faith gives a troubled soul, which is like bottles full of new wine, and must either vent or break! Well may it be said, The just shall live by faith: how can we imagine we should live without it?
Certainly our afflictions and temptations would swallow us up, were it not for the sweet assiduous reliefs that come in by faith. (7.) And yet farther to enflame your desires after faith, this is the grace that gives you the soul-reviving sights of the invisible world, without which this world would be a dungeon to us, Heb. 11:1. It is not only the substance of things
hoped for, but the evidence of things not seen. O it is a precious eye! how transporting are those visions of faith! 1 Pet. 1:8. "Whom having not seen, we love; whom though now we see him not, yet, believing, we rejoice with joy unspeakable and full of glory." We that preach of heaven to you, cannot shew you the glorious person of Christ there, nor the thrones, crowns, and palms that are above; but faith can make these things visible.
That is an eye that can penetrate the clouds, and shew you to him that is invisible, Heb. 11:27. (8.) The grace of faith, which I am recommending to you this day, is instrumentally the livelihood of your souls in this world,
Hab. 2:4. "The just shall live by his faith." When God gives a soul faith, he gives it him for a livelihood, and expects he should keep house upon it while he lives in this world; and God reckons he hath made plentiful provision for your souls, when he hath given them faith, and furnished out such variety of precious promises for your faith to feed upon.
Abraham, Moses, David, and all the saints, kept house upon no other provision but what faith brought in; and at what a high and excellent rate did they live? Here man eateth angels food. It is a storehouse of provision; it is a shop of cordials; "I had fainted unless I had believed,"
Psal 27:13. A believer lives the highest life of all men upon earth; and as the believer's soul is daily fed by faith, so all the other graces in his soul are maintained and daily supported by the provision faith brings them in.
The other graces (as one saith) like the young birds in the nest, live upon that provision this grace of faith gathers for them, and puts into their mouths. Take away faith, and you quickly starve the soul of a Christian.
Will not all this engage your desires after faith? Why then (9.) consider this is the grace whereby we die safely as well as live comfortably: as you cannot live comfortably without it in this world, so neither can you die safely or comfortably without it when you go out of this world; Heb. 11:13.
"These all died in faith, not having received the promises; but having seen them afar off, and were persuaded of them, and embraced them." Mark here, how these excellent persons died; they all died embracing the promises in the arms of their faith. An allusion to two dear friends, hugging one another at their parting. O precious promises, saith the dying believer; of what unspeakable use and benefit have you been to me all the days of my pilgrimage! You are they to whom I was wont to turn in all my troubles and distresses; but I am now going into the life of immediate vision; farewell blessed promises, scriptures, ordinances, and