SERMONIII
England's Duty. fitunder finwithinyou, and afflictions uponyou. No wonder David's foul evenfainted for thecourts ofGod,Pfal. cxix. 50. and that Hezekiah defired a fignonhis fickbed,thathe ſhould goup to the houſe ofthe Lord.
Here are the choiceſt comforts ofthe faints upon earth; all our freſh ſprings are in Zion, Pfal. lxxxvii . 7. What a dungeon, what a barren wilderness were this world without them! Prize the ordinances,love the ordinances, wait affiduouſly upon the ordinances, and pray for the liberty and efficacyofthe gospel, that itmay ſet nomore inyourdays, nor in the days of your pofterity.
SERMONIII.
REVEL. iii. 20.
Behold I [Stand]at the door and knock; &c.
HAVING finiſhedChriſt's folemn preface, andcleared the manner of his preſence in his churches and ordinances ;
I nowcome to a third obſervation which is neceſſarily implied in theſe words, "Behold I stand at the door and knock ; " and that fad truth therein implied is this, Doct. That the hearts of men are naturally locked up, and fast barredagainst Jesus Chrift their only Saviour.
If it were not ſo, whatneed were there ofall that pains and patience, uſed and exerciſed by Chrift, inwaiting patiently, and knocking importunately for entrance into the hearts ofmen?
To keep a clear method inthis point,threethings muſtbe ſtated in the doctrinal part.
1. How it appears the hearts ofmen arethus ſhut up.
2. What are thoſe locks and bars that ſhut them up.
3. That no power ofmancan remove theſe bars.
First, That all hearts are naturally ſhut and made faſt againft Chriſt, is afadbut certain truth ; we read, John i. 11, 12, " Не
46 cameunto his own, and his own received him not," &c.
He came untohis own people, fromwhoſe ſtock he ſprung up; a people to whom he had been prefigured in all the facrifices and types ofthe law, and in whom they might all clearlydiſcern theaccomplishment of them all.
His doctrines and his miracles plainly told them who he was, andwhence he came ; yet few difcerned or received him as the Son ofGod.
Chriſt found the doorsofmens hearts generally ſhut against him, ſave only afew whoſe hearts were opened by the Almighty power of God, in thewayof faith, ver. 12. Theſe indeed received him, butall
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the reſt excluded anddenied entrance to theSon ofGod.
So again, John v. from ver. 33, to 40. Chriſt reaſons with them, and gives undeniable demonſtrations, that he was the Meſſiah come toſave them; proves it from the teſtimony ofJohn, ver.
33- " Ye ſent unto John, and he bare witneſs unto the truth:"
Tells them, thedeſignofhis coming among them was their ſalvation, ver. 34. ſhews them the great feal of heaven, his uncontroulable miracles, ver. 36. " The works that I do, bear
" witneſs of me, that the Father hath ſent me:" And ifthat were not enough, he reminds them ofthe immediate teſtimony givenofhim from heaven, ver. 37. " The Father himself which " hath fent me, hath born witness ofme."
He did ſo at his baptism, Math. iii. 17. " And lo a voice from heaven, ſaying, " this is my beloved Soninwhom Iam well pleaſed."
And fo again, at his transfiguration uponthe holy mount, Matth. xvii.
5. " While he yet ſpake, behold a bright cloud overſhadowed " them; and behold avoice out of the cloud, which ſaid, this
" is my beloved Son inwhom I am well pleaſed, hear ye him."
He bids them ſearch the ſcriptures, and critically examine his perfect correſpondence to them, John v. 39. Enough, one would think, toopen the doorofevery man's underſtanding and heart, to receive him with fulleſt ſatisfaction; and yet, after all, behold the unreasonable obſtinacy and reſiſtance of their hearts against him, ver. 40. " Ye will not comeunto me,thatye might
" have life."
Not a foul will open, with allthe reasons anddemonftrations inthe world, till the Almighty power ofGod be put forth to thatend.
Ifanother come in his own name (faith he, ver. 43.) bim willye receive ; any body rather than the Son ofGod:
Every cheat can impoſe upon you eafily, 'tis tome only your hearts have ſuch ſtrong averſions.
Now there is a twofold ſhutting up ofthe heart against Jeſus Chriſt.
1. Natural.
2. Judicial.
1. Natural.
Every foul comes into this world ſhut up and faſt cloſedagainst the LordJesus. Thevery will ofman,which is the freeſt and moſt arbitrary faculty, comes into the world barredandbolted against Chriſt, Rom. viii. 7 " The carnal mind
" is enmity against God; for it is not ſubject unto the law of " God, neither indeed can be." Phil. ii. 13. " 'TisGod that.
" worketh in you both to will and to do of his own good plea- " fure."
This is a diſmal effect ofthe fall.
Who feels not ſtrongaverſations, violent rebellions, andobſtinate reſiſtances in hisown heart, when moving towards Chriſt in the firſt weak andtremblingacts offaith ?
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2. There is ajudicial ſhuttingupoftheheart against Chriſt.
This is a fore and tremendous ſtroke ofGod, puniſhing former rebellions: Pfal. lxxxi. 11 , 12. " Ifrael wouldhavenone of me,
" ſo I gave them up to their own hearts lufts."
This looks like a prelude of damnation, a verynear preparation to ruin.
Ifraelwould have none of me ; there isthe natural ſhutting up ofthe heart ; fo I gave them up; there is thejudicial hutting up ofthe heart ; they would not hear, they ſhall not hear. 0 fearfuljudgment ! Thus the Lordgave up theheathens, Rom. i. 26. they had abuſed their natural light, and now their minds are judicially darkened; given up toa ſottiſh and injudicious mind, not able todiſtinguiſh dutyfrom fin, ſafety fromdanger; amind that ſhouldelect the worst things, and reprobate the beſt .
This was the reprobate mind untowhich Godgave them up ; what ſadder word can the Lord ſpeakthan this, unleſs it be, Take him devil!
'Tis true, thoſe thatGod ſhuts up hecanopen, and thoſe whom juſtice ſhuts up, mercy can fet free; butit isbeyond all the powerofangels and men todo it:
Job xii. 14. " He ſhutteth up aman, andthere canbe no open- " ing."
Theſe two cloſures ofthe heart are not always found together inthe ſame ſubject; andbleſſed beGod they are not.
Chriſt meetswith manyarepulſe, and endures with much patience thegainſayingof ſinners, beforehe pronounces thatdreadful ſentenceupon them, Iſa, vi.9, 10, " Goand tell this people,
" Hear ye indeed, but underſtand not; and ſee ye indeed, but " perceive not: make the heart of this people fat," &c.
Butwhen itcomes to this once, dreadful is the case offuch fouls; and none are in greater danger ofthis ſpiritual judicial ſtroke ofGod, than thoſe that have fat longunder the light, rebelling against it.
That is the firſt thing, the hearts ofmen by nature are lockt and ſhut up against Chriſt.
Secondly, In the next place, letus examine what thoſe locks and bars are which oppoſe and forbid Chriſt's entrance intothe hearts of poor finners. And they willbe found tobe,
1. Ignorance.
4. Cuſtom in fin.
2. Unbelief.
5. Preſumption.
3. Pride.
6. Prejudices against the ways ofholiness.
Bars enough to ſecure the foul in Satan's poſſeſſion, and fruſtrate all the deſigns of mercy, except an Almighty power from heaven break them afunder.
1. The firſt bar making faſt the foul of man against Chrift, is ignorance, that obex infernalis, that helliſh bolt, whicheffectually keeps Chriſt out ofthe foul.
Ifknowledge bethekey thatopens theheart toChriſt, as it
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is plain it is fromLuke xi. 52. where Chriſt denounceth awoe to them that took away the key of knowledge; then ignorance must needs be the ſhutter that makes faſt the door of the heart
: against Chriſt. Upon this ground Chriſt told thewoman of Samaria, that her infidelity grew uponthe rootofher ignorance;
John iv. 10. " If thou knewest the gift of God, andwho it is " that faith tothee, give meto drink, thou wouldſt have asked
" of him, and hewouldhave given thee living water." Ah finners, didyou but knowwhat a Chriſt he is that is offered to your fouls in the goſpel; did you ſee his beauty, fulness, fuitableneſs, and feel your own neceſſities of him, all the world couldnot keep youfrom him: you would break through all reproaches, all fufferings, all felf-denials, tocome into theenjoyment ofhim.
But alas, it is with you as it waswith thoſe, Cant. v. 9. " Whatis thy beloved. (ſaythey tothe ſpouſe) more
" than another beloved, that thou doſt ſo charge us ?" Un-
لا known excellencies attract not: ignorance is Satan's ſceptre, which he ſways over all his kingdom of darkness, and holds the vaſſals in miferable bondage to him: hence the devils are called, Eph. vi . 12. " The rulers ofthe darkness ofthisworld."
Alas, were the eyes of ſinners but opened to fee their woeful
ſtate, and their remedy in Chriſt, he couldnever hold them in fubjection oneday longer ; they would break away from under hiscruelgovernment, and runoverby thousands to Chrift: for ſo theydo as foon as ever God opens their eyes ; in the fame hour they are turned from darkness to light, they are alſo turned fromthe power of Satan toGod, Acts xxviii. 16. O that youdidbutknow the worth ofyour fouls, the dreadfuldanger they are in, and the fearful wrath that hangs over them, the willingneſs and ability ofChriſt to save them, you could not fleep one night longer in the ſtateyou are : thenextcrywould be, Whatshall Ido to be ſaved ? Who will ſhew me the way to Chrift ? Help miniſters, help Chriſtians, yea, help Lord; theſe wouldbe the laments and cries ofthem that are now ſecure and quiet. But theGod of this world hath blinded the eyes of them that believe not: no cries for a phyſician, becauſe no ſenſe how their ſouls arestabbed by ſins of commiſſion, and ftarvedby fins of omiffion. O that the great phyſician would once apply his excellent eye-falve to your understandings, which are yet darkened with groſs ignorance both of your miferyand remedy.
2. The second bar, or lock, that ſhuts Chriſt out of mens fouls, is the fin of unbelief; this is one of the ſtrongest holds of Satanwherein he truſteth; this is a fin that not only locks
England's Duty: up the heart of a finner, but alſo binds up thehand of aSa viour ; Matth. xiii. 58. " He could dono mightyworks there,
" becauſe of their unbelief."
It obſtructed his miraculous works whenhe was on earth, and it obſtructs his gracious worknowhe is inheaven.t. ASaviour is come into the world, but poor unbeliever, thy foul can neither have union nor communion with him till this bar of thy unbelief be removed. The goſpel is come among us with mighty arguments to convince, and powerful motives to perfuade, but little ſaving effect follows; its main deſign is tomany fruſtrated, and allthis through unbelief, ſhutting up andhardening mens hearts under it.
The word preacheddid not profit them becauſe of their unbelief. Ah curſed bar ! which ſhuts up thy heart, ſhuts out thy Saviour, and will effectually ſhut thee out of heaven, except the Almighty power of God break it aſunder..
They could not enter inbecauſe " of unbelief," Heb. iv. 2. The ruin of fouls is laid at the door of unbelief; itis thedamning fin,Mark xvi. 16. and truly
called ſo, becauſe no other fin coulddamnbutinvirtue of this fin.
That is the ſecond bar to Chriſt .
3. The third bardenying entrance toChriſt intothehearts of ſinners, is pride, and ſtoutneſs of ſpirit.
The natural heart is aproud heart; it lives upon its own ſtock, it cannot ſtoop toa fincere and univerſal renunciation of its ownrighteouſneſs :
" Being ignorant ofthe righteousness ofGod, andgoing about " to eſtabliſh theirown righteouſneſs ουκ πιταγησαν, theyhave
" not fubmitted to the righteouſneſs ofGod," Rom . x. 3.
Pride ſtiffens the will that it cannot ſtoop or condeſcend to declare their own emptiness, diſcover their own ſhame, and live wholly upon the righteouſneſs of another.
Proud nature had as livebe damned as deny itſelf inſuchapoint as this is : This makes faith ſo exceeding difficult, becauſe it involves ſuchdeep points of self-denial in it: To give up all toChriſt, todraw all from Chriſt, and to be willing to part with all for Chriſt.
What will can be brought to a deliberate conſent to fuch things as theſe, unleſs an omnipotent power bow it?
It is natural to men rather to eat a brown cruſt, or wear a coarfe ragged garment which they can call their own, than tofeed upon the richeſt dainties, or wearthe coſtlieſt garments which theymust receive as an alms or gift from another. O howhard is it to fubdue this prideof theheart,even after light andconvictions are come into the ſoul; to convince men of their undone condition, and the abſolute neceffity ofanother andhigher righteouſneſs than their own ? When ſouls are ina treatywith
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Chriſt, and the match is almoſt made; this isthe ſinthatmakes the laſt oppoſition, Fain would they come to Chriſt, ten thoufand worlds for a Chriſt ; but yet they think they must not approach himwithout ſome qualifications which are yet wanting.
But foul, if ever Chriſt and thou conclude the match, thon muſt deny ſelf even in this, the moſt refined form and intereſt of it, and come as Abraham did, naked and empty-handed to him that juſtifieth the ungodly. Down with this houſe-idol, thy ſelf, thy righteous ſelf, trimmed up, like another Agag, with ſuch precious pretences of humility.
4. The fourth bar, forbidding Chriſt's entrance into the foul, is custom infin.
Sin hath ſo fixed itſelf by long continuance in the foul, the foul is ſo ſettled and confirmed in its courſe, that all arguments and perfuafions to change ourway
- are ſwept awayby the power of custom, as ſtraws and feathers are by the rapid courſe of a mighty torrent :
Jer. xiii . 23 .
" Can the Ethiopian change his ſkin, or the leopard his ſpots ?
" then may ye alſodo good that are accuſtomed todo evil."
Soap andnitre may as ſoon make aBlackamoor white, or fetch the ſpors out of the Leopard's ſkin (which are not accidental, butconnate) as the reasonings ofmen canprevail to remove the mightypower ofcustomary fin.
Phyſicians find it ahard thing to cure a cachexia or ill habit of body.
It is agrave and ſerious note of Seneca, a teneris affuefcere, multum est.
It is a great matter to be accuſtomed this way or that from our childhood ; every repeated act of finconfirms and ſtrengthens the habit ; and hence it is thatwe fee ſo fewconverſions inold age.
It was awonder, in the primitivetimes,thatMarcus Caius Victorius embraced Chriſtianity in the fixtieth year ofhis age.
Take an habituated drunkard, a ſelf-righteous moralift, laybefore them the neceſſity of a change, and you ſhall find it as eaſy to ſtop the course of ariver with the breath ofyour mouth, as to ſtop them in acustomed courſe of ſinning. That is the fourth bar to Chriſt.
5. The fifth bar, oppoſing and reſiſting Chriſt's entrance in to the foul, is the ſin ofpresumption ; this isthe ſin that parts
Chriſt and thousands offouls inthe world; prefuming, they hope; and hoping, they perish.
When men preſume their condition is ſafe already, their ſouls never make out after a Saviour.
Thiswas the ruin of Laodicea, Rev. iii. 17. "Be- " cauſe thou ſayeſt, I am rich, and increased with goods, and " haveneed ofnothing, andknoweſt not that thou artwretched,
" and miferable, andpoor, andblind, andnaked."
This dampVOL. IV.
Kkk
England's Duty. ingpreſumption is diſcovered in three things, (1.) Many think they have thatgrace which theyhave not,miſtaking thefimilar for thefavingworks ofthe ſpirit ; afatal miſtakenever rectified with many thouſands till itbe too late.
(2.) They prefume to find that mercy inGod, which they will never find; for all the ſaving mercies of God are diſpenſedtomen, through Chriſt , in the way of regeneration and faith, Jude ver. 21.
(3.) They prefumeuponthattime for repentance and faithhereafter, which their eyes ſhall never fee. And thus preſumptiondoth lockup theheart against Chriſt, and leaves ſinners periſhing even in the prefence of a Saviour.
They make a bridge of their own ſhadow, andſo periſh in the waters.
6.The fixth and laſt fin, barring up theheartagainst Chriſt, is a ſtrong prejudice against holiness, and the ſtrict duties of religion.
Thus, inthe very infancy of Chriftianity, the world was ſcared anddriven off from religionby the common prejudices that layupon the profeffors ofit : As concerning thisfect, we know that every where it isſpoken against, Acts xxvii. 22.
Thus Juftin Martyr complains, that Chriſtians were every where condemned δια την φήμην, by common fame; and upon this account Chriſt pronounces awoe upon the worldbecauſe ofoffences, Matth. xviii. 7.
Alas !itwill bethe ruin of thoufands ; ſome have fucked in ſuch prejudicate opinions and vile notions of religion, and its profeffors, as makes them irreconcilable enemies to it.
Satan hath dreſſeditupin their fancies inſuchanodiousform andrepreſentation, thatmakes them loath both name and thing.
Theſe prejudices are drawn from various things ; ſometimes fromthe neceſſaryduties of Chriftianity,which are laidascrimes uponthe people ofGod : " When
" Iwept, and chaftenedmysoul with fafting, thatwas tomy " reproach," Pfal. Ixix. 10.
Sometimes the groundless and malicious ſlanders andinventions of the enemies ofChriſtianity, aretheoccafions ofreal prejudices to the world ; " Come, let
" us deviſe devices againstJeremiah, and let us ſmitehim with " the tongue," Jer. xviii. 18.
Sometimes the innocent and ferious profeffors of godliness are cenfured andcondemned for bypocritical profeffors fakes, who never heartily eſpouſed religion. And lastly, The ways ofholineſs ſuffer for the flips and infirmities of weak Chriſtians, who commonlygive too many occafions to disgust the world against the ways of God.
By theſe things multitudes are kept off from attendanceuponthe means of grace, and multitudes more have their hearts ſhutup from receiving any faving benefit under them.
Theſe are the common bars andlocks by which the ſtrong
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man armed ſecures his poſſeſſion inthefouls of finners ; and theſe bars are too ſtrong for any power beneath the almighty power and arm of God to remove or break.
It is faid, that the Lord opened a door of faith to the Gentiles, Acts xiv. 27
The arm of the Lord must be revealed, or none will open to Chrift by faith, Ifa. liii. 1.
1. The iron bar of thelaw, that thundering terrible law, cannot force open the heart of an unbeliever ; all the dreadful curſes flying out of its fiery mouth, make no more impreffion i than a tennis-ball against awall of marble.
You read of them that hear the words of this curſe, yet bleſs themſelves in their heart, ſaying, they ſhall have peace though they walk in the imagination of their hearts, to add drunkenneſs to thirſt, Deut. xxix. 19.
They play with hell andeternal torments, ruſh into iniquity as the horſe rusheth into the battle, act as men in love with their own death, as thoſe that are at an agreement with hell. Othe befſotting, hardening, infatuating power of fin !
2. The golden key of free grace cannot, in itſelf, remove theſe bars, andopen mens hearts toChrift ; " We have piped
" unto you, but you have not danced," Matth. xi. 17.
The melodious anddelicious airs of grace, mercy, peace andpardon, affect not thedead hearts of unbelievers : like deaf adders they ſtop their ears at the voice of the charmer, charm he never ſowilely.
Theſe goſpel-melodies onlydiſpoſethem to amore quiet fleep in fin.
3. No works of providence are, in themselves, ſufficient to open the hearts of men to Chriſt.
( 1.) The judgments of God cannotdo it ; thousands have been fick with ſmiting, that F yet cannotbe made fick for fin. " I have confumed them, but 66 they refuſed to receive correction ; they have made their
" faces harder than arock, they have refuſed to return," Jer. v. 3.
Meſſengers ofjudgment are abroad, ſmiting fomein their eſtates, ſcattering in one day the labour of many years; and thereingiving a warning-blow atthe confcience tomake fure of Chriſt, and the world to come, ſince their comfort and happineſs is ſcattered in this world . Some are ſmitten in their dearest relations ; death knocks at their doors, and carries outthe delight of their eyes, and with the fame admoniſheth their fouls to place their happiness inmore durable comforts: fome are ſmitten in theirbodies with diſeaſes,givingwarning ofthe near approach of their latter end, andbiddingthem prepare for another habitation; but all-in vain.
(2.) No mercies ofGod are Kkk 2
England'sDuty. inthemſelves ſufficient to opentheobſtinateheartsof finners to Chriſt. God hath heaped up mercies bymultitudes uponmany ofyou ; all theſe mercies ofGodleadyou torepentance, Rom. ii. 4, 5. They take you ina friendlyway by the hand, andthus walkwithyou : ah ſinner ! how canft thou grieve anddiſhonour thatGod that thus feedeth, clotheth, andcomforteth thee on every fide ? Do you thus requite the Lord, O foolish people and unwiſe ? Yet allwill notdo, neitherjudgments normercies can fright or allure the carnal heart to Jeſus Chriſt.
It is his Spirit, his Almighty power alone, that opens theſe everlasting gates, andmakes theſe ſtrong bars give wayand flyat his voice.
Infer. 1. Behold here thedismalstate of nature, the woful condition of allunregeneratefouls ; Christ the Redeemerſout out,fin and Satanfout in.
This is the horrid ſtate of nature ſhut up in unbelief, Rom. iv. 32. Ah Lord, what acondition isthis! we ſhould certainly account it an unspeakable mifery to be ſhut into a houſe haunted by the devil, where we shouldbe continually ſcared andfrighted with dreadful noiſes and apparitions ; but alas, what is an apparition of the devil without us, to the inhabitation of thedevil within us ? Nay, what is the poſſeſſion ofabody, to Satan's poſſeſſion of thefoul ? Yet this is the very cafeof the unregenerate, Luke xi. 21.
The ſtrong man armed keepeth the palace,tillChriſt diſpoſſeſſes himbyſovereign victoriousgrace. Poorwretch, canſt thou ſtart ata ſuppoſedviſionofa ſpirit, and not tremble to think that thy foul is the habitation ofdevils ? There is a twofold miſery lying upon allchriſtlefs, unregenerated perſons ; Satan is, 1. Their ruler in this world.
2. Their tormentor in that to come.
1. He is their ruler in this world, the ſpirit that nowworketh inthe children of diſobedience, Ephef. ii.3.
Look as the holy Spirit of God dwells and rules in ſanctified fouls, walks in them as inhallowed temples, guiding and comforting the fouls of the faints ; ſoSatandwells inunregeneratehearts, actuating their luſts. inflaming themwith histemptations,uſing their faculties andmembers as inſtruments ofunrighteouſneſs. Andthen,
2. He will be their tormentor in the world to come : He that tempts now, will torment then, Matth. xxv. 41. " Depart from " me, ye curſed, into everlasting fire, prepared for the devil
" and his angels."
Flee therefore, and eſcape for your lives, ſleep not quietly another night in ſo diſmal and dreadful an eftate.
" If the Son make you free, then are ye free indeed."
Infer. 2. What aglorious and admirable effect ofsovereign, mnipotent grace is the effectual converfion ofafinneruntoGod!
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Ifeveryheartby nature be ſecured for Satan under fomany locks and bars, then the opening of any heart to Chriſt is deſervedly marvellous in our eyes.
You all acknowledge that the openingofthe graves at the refurrection will be a glorious difplayofAlmighty power, and ſo it will: it will be a wonderful thing tobehold the graves opened, and the dead raiſed at the voice of the Arch-Angel, and the trump ofGod; but yet give me leave to ſay, that the opening ofthy heart, poor finner, to receive Chriſt, is a more glorious work than that of raiſing the dead; it is therefore deſervedly put into the firſt rank of the great mysteries of godliness, that Chriſt is believed on in the world, 1 Tim. ii. 16. He that well views and conſiders Chriſt, may juſtly wonder that all the hearts in the enlightened world do not ſtand wide open toembrace him; and he that ſhall conſider the frame andtemperof the natural heart, and how ſtrongly Satan hath intrenched and fortified himſelf in it, may juſtly wonder tohear of a work of converfion in an age. O brethren,
conſider the marvels of converfion, the wonderful works of God upon the foul that opens unto Chriſt by faith.
1. There is a new eye created in the mind : " The Son of " God is come, and hath given us an underſtanding, thatwe
" may know him that is true," 1 John v. 20. O that eye, that precious eye of faith, which ſhews the foul, as itwere, a new world, a worldofnew and raviſhing objects, Eph. v. 8. All the angels in heaven, miniſters, and Libraries upon earth, cannotcreate fuch an eye, give ſuch an illumination; 'tis onlyhe that " commanded the light to shine out ofdarkness, that thus
" ſhineth into our hearts, togive the light of the knowledge " of the glory ofGod inthe face ofJesus Chriſt," 2 Cor. iv. 6.
L 2. And what a glorious ſupernatural work is the conviction ofthe confcience by the powerful ſtroke of the ſaving beams of light upon it ? Now the confcience, that layin adead ſleep, begins to ſtartle and look about it with fear and horror.
Life and ſenſe is got into it, and now it cries, Ah, fick, fick, fick at the heart for fin, fick for a Saviour.
3. And no leſs marvellous an effect of the Almighty power is thebowing of the ſtubborn will ſo efficaciouſly, ſo congruouflly, and ſodeterminately and fixedly to the Lord Jeſus.
The will is efficaciouſlydetermined, ſo as no power of hell, or nature, can reſiſt or fruſtrate that mighty power which worketh effectually in allthemthat believe, I Thef. ii. 13. Yet itworks not by way of compulſion, but in a way congruons and agreeable to the nature of the will, Hofea xi. 4. " I drew
* them with the cords ofa man, with the bands of love."
Sa-
England's Duty. tanbids for the foul, Chriſt infinitely outbids all his offers; eternal, ſpiritual, and unſearchable riches, instead of ſenſitive periſhing enjoyments, which determine the choice of thewill in itsown natural method, by the fight of the excelling glory of ſpiritual things. And thus the mighty, fupernatural power ofGodopens that heart which Satan had ſecured fo many ways againſt Chriſt.
Infer. 3. Hence it also follows, thatman hath no free will of bis own to fupernatural good.
The will cannot, by its own power, open itſelftoreceive Chriſtby faith. When it doth opentohim, itis not virtute innata, fed illata, notby its natural power, but bythepower of Godupon it. The admirers of nature talk much of the fovereignty, virginity, and liberty ofthe will, as ifitalonehadeſcapedthe fall, andthatnomore but a moral fuafion is needed to open it to Chriſt ; that is, thatGoddoth need no more to ſave menthanthe devil doth to damnthem. But if everGod make you ſenſible what thework ofſavingconverſion is, you will quickly find that your will is i lame, its freedom to ſpiritual things gone; you will cry out of awounded will, as well as of a dark head, and ahard heart.
You will quickly find, " That it is God alone that worketh in
८८youboth towill and to do of his own good pleaſure," Phil. ii. 13.
That the birth ofthe new creature is not ofthe will of man, but ofGod, John i. 13 .
Infer. 4. Learn hence the neceffity ofconverfion in order tofalvation.
Chriſt and heaven are ſhut up against you, till your hearts be favingly opened unto him. " Verily, verily, I fay
" unto you, you must beborn again," John iii. 5. O finner, thathard heart of thine must be humbled; thy stubborn and refractory will must be bowed; all the powers ofthy foul muft be unlocked and opened unto Chriſt; he must come into thy foul, or thou canst never fee the face ofGod inpeace. "It is
" Chriſt in you that is the hope of glory," Col. i. 27.
Till thy heart be opened, Chriſt, with all the hopes ofglory, ſtand without thee. And ifhopes from the death of Chrift without us, without the application of his perſon, be enough to fave men, then why are any damned? Conſult 1 Cor. i. 30.
Adam's findamns none but only fuch as are in him ; and Chrift's righteouſneſs ſaves none but thoſe only that arebyfaith in him; the eternal purpoſe of the Father, the meritorious death of the Son, puts noman into the ſtate ofſalvation and happineſs, till both be brought home by the Spirit's powerful application in the work of ſaving converfion.
It is good news, good indeed, that Chriſt died for finners; it is good news that Chriſt is
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brought to our verydoors in the tenders ofthe goſpel, and that the ſpirit knocks at the door ofour hearts, by many convictionsandperfuafions, toopen to him, andenjoythe unspeakable benefits of his death: theſe things bringus nigh to Chrift, the next door to ſalvation; and yet all this maybe, eventually but adreadful aggravation of ourdamnation, and will certainly be fo tothem whoſe hearts are but almoſt opened to Chriſt.
Infer. 5. See hence the neceffity of fervent prayer to accompany the preaching of the gospel.
Without the Spirit and power ofGod accompanying theword, no heartcan ever be openedto
Chrift: alas, ſuch bars as theſe are too ſtrong for the breath of mantobreak ! let miniſters pray, and the people pray that the goſpel may be preached" with the holyGhoſt ſent down from " heaven," I Pet. i. 12.
It greatly concerns us that preach thegoſpel to wreſile withGod upon our knees, to accompany us in thediſpenſation ofit untothe people; to ſteep thatfeed we fowamong you in tears and prayers before you hear it; and I beſeech you, brethren, let us not ſtrive alone, join your cries to heaven with ours, for the bleſſing of the Spirit upon the word. Howdoth Paulbeg of the people, as abeggar would beg for an alms at thedoor, fortheir aſſiſtancein prayer, Rom. xv. 30. " I befeech you, brethren, for the Lord Jesus Chrift's
" fake, and for the love of the Spirit, that ye ſtrive together " with me in your prayers to God for me."
For want of fuch wrestlings withGod in prayer, there is ſo little efficacy in ordinances.
Martha told herSaviour, John xi.
21. " Lord, if thouhadſt beenhere, my brother had not died;" and I may tell you, that if the Spirit had been here, your fouls hadnot remaineddead under the word as theydo this day. O when the fabbath draws near, let fervent cries aſcend from every family toheaven.
Lord pour out thy Spiritwith thyword; make it mighty, through thy power to open theſegates ofiron, and break afunder theſe bars ofbraſs.
Second Use of Exhortation.
Seeing the cafe ſtands thus, that all hearts by nature are barred and ſhut up against Chriſt ; let every foul dowhat it can,and ſtrive to its uttermoft, to get the heart andwill opened to Chrift : Strive to enter in at the strait gate.
Chriſt is at the door, O ftrive with yourſelves, as well as withGod, now to get it opened, now that ſalvation is come ſo near your fouls.
Object. Buthave you not told us, thatno ſinnercanopenhis own heart, nor bow his own will to Chriſt ?
Ans. True, he cannot convert himself, but yet he may do
England's Duty. manythings in order to it, and which have a remote tendency to it, which hedoth notdo; and ſo he periſheth not, though he cannot, but becauſehe will not.
Divers things may be done by poor ſinners with their own hearts, which are not done; and though in themſelves they are infufficient, yet being the way andmethod in and by which the Spirit of God uſually works, we are bound to do them.
As for example, ( 1.) Though itbe not in your power to open your hearts toChrift, yet it is inyour power to forbear the external acts of fin, which faſten your hearts the more against Chrift ; who forces thine hands to ſteal, thy tongue to ſwear or lie ?
Who forces the cup of exceſs down your throat ? (2.) Though youcannot open your hearts under the word, yet it is in your power to waitand attend upon the externalduties and ordinances of the goſpel : why cannot thoſe feet carry thee to the afſembliesofthe ſaints,aswell as toanale-houſe ? (3.) And though you cannot let the word effectually into your hearts, yet certainlyyou can apply your minds with more attention and confideration to it than youdo.
Who forces thine eyes to wander, or cloſes them with ſleep, when the awful matters of eternal ifeanddeath arefounding inthine ears ? (4.) Though you can. not open yourhearts toembrace Chriſt, yet certainlyyou can reflect upon yourſelves when the obvious characters ofaChriſtleſs ſtateareplainlyheldforth before your eyes : Godhath givenyou a felf-reflecting power ; " The ſpirit of man knoweth
" the things of a man," I Cor . ii. 11.
When you hear of convictions of fin, compunctionofheart for fin, deep concernments ofthe ſoul about its eternal ſtate, hungerings and thirstings after Chriſt, reſtleſs and anxious days and nights about ſalvation, others have felt; you cancertainlyturn in upon yourſelves, and examine whether ever it were ſo with you: and if not, methinks it were not hard toaggravate your own miſery, to take your poor fouls aſide, andbemoanthem, ſaying, ah my my poor foul, canſt thou endure everlasting burnings ? What willbecome ofthee ifChriſt paſs thee by, and his ſpirit ſtrive no more with thee ? Why cannot you throw yourſelves at the feet of God, and cry for mercy ? Prayer is a part of natural worſhip, diſtreſs uſually puts men upon it that yet have no grace, Jonah i. 5. Dobut this towards the opening and ſaving of your own fouls, which though it be not in itſelf fufficient, nor putsGod under any meritorious obligationor neceffity to add the reſt ; yet it puts you intothe wayofthe ſpirit. And is not thy foul, ſinner, worth as much as this comes to ? Have you not taken a greatdeal more pains than this forthe trifles of
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thisworld ? Andwillit not be adreadful aggravationof fin and miſery to all eternity, that you periſhed ſo easily. Do not you ſee many ſtriving round about you for Chriſt and ſalvation, whilst you fit ſtill with folded arms as ifyou had nothing to de for another world ? " The kingdom of heaven fuffereth vi- " olence, and the violent take it by force," Mat. xi. 12.
Why ſhould other mens ſouls be dearer to them than yours unto you ? What diſcouragementshave you, which other men have not? Orwhat encouragements havethey, which you have not?
Object. Say not, We have no aſſurance our pains ſhall proſper, or our ſtrivings be made effectual to converfion ; if there were any promife inthe goſpel that fuch endeavours ſhouldbe ſeconded fromheaven, and made available to ſalvation, thenwe would ſtrive as long as breath and life ſhould last; but all this may be to no purpoſe, we maybe Chriſtleſs, and hopeless when all isdone.
Sol. But yet remember it is poſſible God may bleſs theſe weak endeavours, and comeinby his Almighty ſpiritwith them: nay, it is highly probable that he willdo ſo; and is a ſtrong probability nothing with you ? Doyou use todo noactions about your civil callings without an aſſurance ofſucceſs ? When the merchant adventures his life or eſtate at ſea, is he ſure of a good return ? Ordoth he not adventure uponthe mere hopes and probabilities of a gainful voyage ? When the husbandman plows his land, empties both hisbags and purſe upon it, is he fure ofa good harveſt ? May not ablaſt come that ſhall defeat all his hopes ? Yet he ploweth andſoweth inhope, and ordinarilyGodmaketh him partake of his hope; but without ſuch induſtry his expectations wouldbe vain. Awaythen with vain excuſes, up andbedoing in the uſe of allappointedmeans, and the Lord be with you .Third Use for Trial.
Before I diſmiſs thispoint, let us try ourſelvesby it, whether Godhath openedour hearts to Chriſt, broken theſe bars ofignorance, unbelief, cuſtom, prejudice, &c. and the will ſtand wideopen to receive Chriſt Jeſus the Lord.
This is a folemn uſe, the conſequence of it great ; O that our faithfulness andſeriouſneſs inthe trial might be anſwerable.
Try yourſelves by theſe following marks :
Mark 1. If your eyes be not openedtoſee ſin in its vileneſs, andChriſt in his glory, ſuitableness, and neceſſity; then fure your hearts were neveryet effectually openedby the goſpel.
VOL . IV.
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450.
England's Duty. confeſsmens eyes may be opened toſee ſin, andyet their hearts atthe ſame time ſhut up by unbelief against Chrift ; but no man's heart can be opened to Chriſt whilst his eyes are ſhut:
John iv. 40. " This is the will ofhim that ſent me, that every "
66 one which feeth the Son and believeth on him, may have everlasting life."
The work of faith is always wrought in the light of conviction; the cure ofthe heartbegins at the eye of the mind, Acts xxvi. 18. " to open their eyes, and tura
" them fromdarkneſs to light, and from the power ofSatan to " God." God opens mens hearts by ſhining into them, 2Cor. iv. 6.
If therefore any man's eyes be ſtill blinded with ignorance, prejudice, &c. fo that he apprehends not his own guilt and miſery, nor fees the worth and neceſſity of a Saviour ; that man's heart is still under Satan's lock and bar, ſin is ſhut in, and Chriſt is ſhut out of that man's foul .
Mark 2. No heart opens to Chriſt by faith, till it be firſt pricked and wounded by compunction and humiliation ; this heart-wounding work is always antecedent to the workof faith.
Idoubt not but your thoughts fore-run mydiſcourſe to that famous fcripture, Acts ii. 37. where Peter preaching to thoſe thathad crucified Chriſt, and bringing up his difcourſe cloſe to their confciences, inthe application of that fermon, convincing themnot only what a horrid and attrocious crime the crucifying the Son ofGod was in itſelf; but alſo charging ithome upon them, " Whom ye have taken, and with wicked hands have
" crucified and flain; when they heard this, they were prick- " ed at the heart; andcried out, men andbrethren, what ſhall
" we do?" Upon this out-cry three thousand fouls opened in i one hour to Chriſt. Now confider whether your hearts have been thus pricked and wounded; hath forrow for finpierced thyfoul ? Vain ſinner, that frothyheart ofthine must be made to bleedunder compunctions for fin, or there will be no room for Chrift in it.
Come ſouls, it is in vain to flatter yourſelves inyour own eyes: reflectupon the frames of your hearts, call back the days that are paſt, and ſay, whenwas the time, and wherewas theplacewhen thou layeſt at the foot ofGod, fobbingandmourningupon the account ofthy fins ? Did everGod hear ſuch a cry as this from thy foul ! Ah Lord, myfoul isdiftreffed, Iroll hither and thither for ease and comfort, but find none ; O theinsupportableweight ofguilt ! O the bitterness offin!
My foul fails under it, Lordundertakefor me. Idonot ſay, thedegreesofcompunctionand humiliation are equal in all converts; neither their ſins, nor abilities to bear forrows for them, are equal ; but this 1ſay, thy heart muſt ake for fin, or it will
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never open to Chriſt; he binds upnone butbroken hearts, Ifa. xvi. 1.
Mark 3. IfChriſt become into thy heart, then the love and delight of every fin is gone out of thy heart.
Chrift and the loveof fin cannot dwell together : what Chriſt ſaid to the foldiers that apprehended him in the garden, the like he faithto every foulthatcomes toapprehend him by faith, Ifyoufeek me, letthese go their way; away with the ſin thou moſt delighteſt in: Chriſt cannot come in till theſe be gone, Ifa. Iv. 6, 7, 8.
" Seek ye the Lord while he may befound, call ye upon him " whilehe is near: Let the wicked forſake his way, and the " unrighteous man his thoughts, and let him return unto the " Lord, and he willhave mercy upon him; and to our God,
" for he will abundantly pardon."
Herebe the terms of your acceptation and ſalvation plainly laid down, forſake thy ways and thoughts; the way, notes the external acts of fin; and the thoughts, the internal acts, both of contrivance and delight in fin; both theſe must be forſaken; and that is not all, for this makes upbut a negative holineſs.
Let him return to the Lord, andhe willhave mercy.
Itis in vain for men to make the door of falvationwider than God hath made it; we cannot bring downChriſt's terms lower than he hath ſet them; if we will not come up to them, Chriſt, andwe must part.
And this makes the great ſtruggle, the ſharp debate in the fouls of converts. O ! it is hard togive up pleasant and profitablelufts ; butaway you must go, a bill of divorce must be figned for them, or you cannotbe eſpouſed tothe LordJesus.
This will be found tobemuchharder, than topart with all externals for Chriſt's fake.
Mark 4. No heart can open truly to Chriſt, that is not made willing, upon due deliberation, to receive him, with his croſs of fufferings, and his yoke of obedience, Mat. xvi. 24. andxi. 29.
Anexception against either of theſe is an effectual bar to thy union with Chriſt; he looks upon that foul as not worthy of him, that puts in ſuch an exception, Mat. x. 38.
If thou judgeſt not Chriſt worth all fufferings, all loffes, all reproaches, he judges thee unworthy to bear the name of his diſciple.
So for theduties of obedience, called his yoke; he that will not receive Chriſt's yoke, can never receive his perſon, nor any benefit byhis blood.
Mark 5. Every heart that opens fincerelyand evangelically to Chriſt, opens tohim indeep humility, andſenſe of its emp
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England's Duty. tineſs and unworthiness; all ſelf-righteouſneſs is given upas dunganddroſs : Thus Abrahamcame unto him, as toone that justifieth the ungodly, Rom. iv. 5. "Now to him that worketh
" not, but believeth on him that justifieth the ungodly, his " faith is countedfor righteouſneſs."
Yea, here is the true wayof juſtification indeed; where the imputed righteouſneſs of Chriſt comes, all ſelf-righteouſneſs vanishes before it.
By him that worketh not, understand not an idle, lazy believer, that takes no care of the duties of obedience; no, no, an idle faith canneverbe aſaving faith: But the meaning is, he worketh not in a law ſenſe, to the ends and intentions of the firſt covenant; to make up a righteouſneſs to himself by his own working, tocover himself with arobe of righteouſneſsof bis own ſpinning andweaving, ahome-made cloth; no, notarag of that : Thou must receive Chriſt into an empty, naked, unworthy foul, or not receivehim at all.
Blefſed Paul heartily réjected all his own righteousness, caftdown that house-idol to theground, that he might befoundin the imputed righteoufneſs of Chriſt, Phil. iii. 18.
Caſt that idol out of door, it ſtands in theway of a better righteouſneſs.
There be divers ways wherein finners maintaintheir own righteouſneſs totheir own ruin : There is a groſs, and a more refined ſelf-righteouſneſs ; the one more palpable, and easilyliable toconviction, the other much harder to be diſcovered and cured.
Aſk ſome menuponwhat theirhopes offalvation aregrounded ? and they will tell you, they are juſt in their dealings with men, and conſtant in their prayers toGod, that is all, and therefore they doubt not of their ſalvation : Thus they ſubſtitute a righteouf neſs of their own, in the room of Chriſt's blood, and are their owndestroyers by seeking thisway to be their own Saviours,
Butthen there is a more refinedway ofſelf-righteouſneſs, dreſt upwith ſuch pretences of humility, that men are hardly tobe convincedof it. I pity manypoor fouls upon this account, who ſtand off from Chriſt, dare notbelieve becauſe they want ſuch and fuch qualifications to fit them for Chriſt. Ofaith one, could I findſo much brokenness of heart for fin, ſo much reformation and power over corruptions, then I could come to Chriſt; the meaning ofwhich is this, if I could bring a price in my hand to purchaſe him, then I ſhouldbe encouraged togo unto him.
Here, now, lies horrible pride covered over with aveil of great humility : Poor ſinner, either come naked and empty-handed, according to Ifa. lv. 1. Rom. iv. 5. or expect a repulſe; for Chriſt is not thefale, but the gift ofGod.
Mark 6. Lastly, whatever foul opens ſavingly to Chriſt, it
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opens finally and everlastingly to him; the heart once opened to Chriſt, muſt ſtand open for ever to him, never to ſhut out
Chriſt anymore. Andhere is avery obſervable difference betwixt amanthat comes to Chriſt, in a ſudden fright of conſcience, and parts with him again when that fright is over ; and aman that receiveth Chriſt not to fojourn, but to dwell in his heart by faith, Ephef. iii. 17.
When Chriſt comes into the heart, he faith, here will I dwell for ever; and Lord, faith the foul, ſo I receive thee; this is the day of union, O let me never know a day of ſeparation; let it never be in the power of lifeor death, angels, principalities, or powers, things prefent or to come, to make a ſeparation betwixt thee and me.
Soul, faith Chriſt, thou shalt be mine whilſt I am in heaven ; and Lord, faith the foul, I will be thine whilſt I am on earth.
I will never leave thee nor forſake thee, faith Chrift : O my Lord, faith the foul, hold me faſt in thyhand, that I may never leave nor forſake thee; my eſtate, liberty, and life, may, and muſtgo; but it is in the fixed purpoſe of my heart never, never to let thee go. The eſpouſals betwixt Chriſt and the foul are for ever, Hof. ii. 19. " I will betroth thee unto me for " ever, yea, for ever."
And here lies another great difference betwixt the hypocrite that takes Chriſt with a politic reſerve, that will venture with Chriſt at fea no farther than he can fee the ſhore; and the upright heart that embarks itſelf with Chriſt without referves, comewhat will ; that faith to him, as Ittai toDavid, whenperfuaded togoback inatime ofdanger ; nay, faith he, where my Lord Jesus Chriſt is, whether it be in liberty or in priſon, in life or in death, there alſo will I be.
Fleſh may perfuade to a retreat ; nay, faith the foul, I cannot retreat ; but wherever the truths of Chriſt, the intereſt and glory of Chriſt are, there alſo muſt Ibe ; for upon theſe terms
I firſt received him, and opened the door of my heart to him.
Theſe things are no furprizes to me, Chriſt and I have debated them longago; he dealt fairly with me, and I must deal faithfully with him ,
Now, brethren, viewover theſe ſix trials : Have your eyes beenopened to ſee ſinin its vileneſs, Chriſt in his beauty and neceſſity ?
Have your hearts beenprickedand wounded with compunction and forrow for ſin ? Are the loves and delights of fin gone out of your souls ? Have you no exceptions either tothe croſs or yoke of Chriſt ? Have you given up all your ownrighteouſneſs, whether groſs orrefined, fordung anddroſs, and received Chriſt for ever ? Then thy heart is ſavingly opened tohim.
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The laſt uſe that cloſeth this point, will be conſolation to all thoſewhoſe hearts the Lord hath thus opened to receive
Chriſt at his knocks and calls of the goſpel.
HathGod indeed opened anyofyour hearts, and made you fincerelywilling to receive Chriſt ? then thereare tenfweet confolations, like ſomanyboxes of precious ointment tobe pouredforth, in thecloſe of this diſcourſe, upon every ſuch foul.
And the First Confolation ſhall be this : The opening of any man's heart to receive Chriſt, is a clear folid Scripture-evidence of the Lord's eternal love to, and ſettingapart that man for himſelffrom all eternity.
I do not ſay, that every man, whoſe heart is openedby faith, is thereuponimmediately affured and fatisfied thatGod hath choſen him to falvation : But whether he apprehended itorno, the thing in itſelf iscertain and real:
Conſult 1 Theff. i. 4, 5. " Knowing, brethren beloved, your " election of God; for our goſpel came not to you in word
" only, butalſo inpower, and intheHolyGhost," &c.
Their election ofGod was the thing tobe proved; but alas, might they ſay, who can know that butGod alone?
It is among the divine ſecrets; yes, faith the apoſtle, we know it, andby this we know it ; for our goſpel came not untoyou in an empty found, but in mighty efficacy, effectually opening your hearts to believe. Amore clear and certain evidence of your election cannot be given in this world. Look again intoRom. viii.
30. " Mereover, whom hedid predeftinate,themhealſo called; " andwhom he called, them he alſo justified ; and whom he
" justified, them he alſo glorified."
There are two great and raviſhing truths cleared in this Scripture ; the one is this, that the whole number of the called, upon earth, is taken out of fuch as were predeſtinated to life before the world was. The other is this, that as thewhole number of the glorified ſaints inheaven, is made up of fouls calledandjuſtifiedupon earth; ſothe called foul, that is, the foul that ſavingly opens to Chriſt by faith, may from thatwork of the Spirit upon him, folidly reaſon backward to God's electing love before all time; and forward to his glorification withGod, whentime ſhall be no more.
Ohow ftrong is the confolation flowing out of this glorious work of the Spirit upon our hearts ! that is one thing.
II. Confolation. The opening of the heart to receive Chrift, is the peculiar effect of the divine and almightypower of God; thearm of an angel is too weak to break thoſe ſtrong bars be-
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fore-mentioned. Therefore the exceedinggreatness ofhispower, is applied unto this work of believing, Eph. i. 19."Andwhat
" is the exceeding greatneſs of his power to us-wardwhobe- " lieve, according to the working of his mighty power which " hewrought in Chriſt when he raiſed him from thedead."
Here is power, the power of God, the greatness of his power, the exceeding greatness of his power, the very fame power whichwrought in Chriſtwhen he raised him from thedead; and all this no more than needs to make the heart ofman open by faith to receive Chriſt ; the only keythat fits the croſs wards ofman's will, and effectually opens his heart, is in the hand of Chriſt, Rev. iii. 7. " He hath the key ofDavid, he openeth and no man ſhutteth ."
How long have ſome of you fat under able miniſters, ſearching fermons, androuzing providences ? yet all to no purpoſe, till this almightypower camewith the word, andthen the work wasdone. " Thy people ſhall be willing in the day of thy
" power," Pfal. cx. 3. What a glorious power was thatwhich openedChrift's grave, when he lay in the heart of the earth, with a mighty ftone rolled upon his fepulchre ? And how mightya power is that which breaks aſunder all thoſe bars which kept thy foul in the ſtate of ſin and death ? None feel this power, but only thoſe whomGod intendeth for falvation ; and havingoncewrought this, it is engaged to go through with all the reſt, which yet remaineth to be done, to perfect thy talvation.
III. Confolation. The opening of thy heart to Chriſt, is not only an effect ofalmighty power, butſuch an effect ofit, withoutwhich all that Chriſt hath done and fuffered had been of no avail to thy falvation ; neither the eternal decrees of God, nor the meritorious fufferings of Chriſt, are effectual to any man's ſalvation, until this work of the Spirit be wrought upon his heart. The offering up of Chriſt is, in its kind and place, ſufficient topurchaſe our redemption; but it is the receiving of Chriſt by faith thatbrings home falvation to our fouls ; where therebe many con-cauſes to produce one effect, that effect is not produced until the laſt cauſe havewrought. Thus it is here, the moving cauſe, viz. the free grace of God, hath wrought; andthemeritorious cauſe, thedeath ofChriſt,hath alſowrought; but ſtill the heart, even of an elect man, remaineth under guilt andcondemnation, until the Spirit, who is the applying cauſe, have alſo wrought this bleſſed effect we now ſpeak of.
It is Chriſt in us, i. e. in union with our souls, which is, to us, the hope of glory, Col. i. 27. 1 Cor. i. 30. Beholdthen the laſt
England'sDuty. ſtrokegiven inthis opening ofthe heartbyfaith; herein elect ing love hath brought home Chriſt, with all the purchaſes and benefits of hisdeath, into the actual poſſeſſionofthy soul. O how tranſporting and raviſhing a conſideration is this !
IV. Confolation. In this work, the opening of the heartby faith, the greatdeſign and main intention of the goſpel is alſo anſwered and accomplished.
You behold in the church a glorious frame of ordinances ſet upby divine inſtitution, miniſters appointed to preach fermons, facraments, prayers, ſinging, varietyofordinances ſet up, excellent gifts given to men, as the fruit of Chriſt's aſcenſion into heaven. Now what was the deſign of God in the inſtitution of alltheſe things, but that by them, as inſtruments in his hand, our ignorant, dead, unbelieving hearts might be opened to Chriſt, in acts of repentance and faith, and built up toa perfect man ? Ministers are ſent " to "
" openyour eyes, turnyou fromdarkness to light, and from the power ofSatan toGod,"Acts xxvi. 18. They are not ſent by Chriſt into this world toget a living, todriveſopoor a trade as that forthemſelves,but tobringyoutofaith, 1 Cor. iii. 5. When
God's elect are thus brought in and built up in Chrift, you ſhall fee this glorious frame of ordinances takendown; there will be no more preaching nor hearing, the end of all theſe things being accomplished ; 1 Cor.xv. 24. " Then cometh the " end, when he ſhall have delivered up the kingdom toGod,
" eventhe Father," &c. Now the confiderationofthe accomplishment of the great and principaldeſign of the goſpel thus farupon thy heart, is matter oftranſportingjoy. Miniſters may, and muſt die, ordinances mayberemoved, but this bleſſed effect of them upon thy foul ſhall never die: God will perfect what he hath begun.
That is the fourth confolation.
V. Confolation. And then, 5thly, That day wherein thy heart is ſavinglyopened to receive Chriſt, that veryday is falvation come to thy foul. When Zaccheus's heart was opened to Chriſt, he tells him, Luke xix. 9. " This day is ſalvationcome
" to thy house."
Salvation was come into the world before thou waſt born ; yea, ſalvation was come to thy doors in the tenders of thegoſpel before, but it never came into thy foul tillthedaywherein thyheart opened toChriſt by faith. And is not this matter of fingular confolation ?
If ſalvationbe not, what is ; no wonder thatthe eunuch went home rejoicingwhen he had received Chriſt by faith, Acts viii. 39. that the jaylor rejoiced with all his houſe, Acts xvi. 34.
Neither blame, nor wonderatmenfor rejoicing, for it is the day of their ſalvation.
It is true, their ſalvation isnot finiſhed thatday, there may be
England's Duty.
many things yet to be done, and ſuffered bythem before the completeing of it; but it is begun that day, the foundation is laid in the foul that day, andthe top-ſtone ſhallbe ſet up with ſhouting in due time, crying, grace, grace, unto it.
VI. Confolation. The opening of a ſinner's heart to Chriſt makes joy in heaven, atriumph in the city of ourGod above;
Luke xv. 7. " I say unto you, likewise, that joy ſhall be in " heaven over one ſinner that repenteth, more thanover ninety- " nine jult perſons which need no repentance." As when a young prince is born, all the kingdom rejoices, theconduits run with wine, and there is all demonſtration of joy and thankfulneſs inevery city and town :
It is much more ſo inheaven, whena foul is born to Chriſt under the goſpel.
It is a ſatiſfaction to the heart of the Lord Jeſus, who now beholds more of the travail of his foul, and to all the angels and faints, that another foul is eſpouſed to him.
Beloved, when the goſpel is effectually brought home by the Spirit to the heart of a finner, and wounds him for fin, ſends him home, crying, O fick, fick of fin, and fick for Chriſt; the news thereof is preſently in heaven, and fets the whole city of Goda rejoicing.
Chriſt never rejoiced over theebefore, thou haft wounded him and grieved him a thousand times, but he never rejoiced in thee till now; and that which gives joy to Chriſt may well bematter ofjoy to thee. And that is the fixth confolation .
VII. Confolation. And then, 7thly, That day thy heart is unlocked, unbarred, and ſavingly opened by faith, that very day an intimate, ſpiritual, and everlasting union is made betwixt
Chriſt and thy foul; from that day Chriſt is thine, and thou art his.
Chriſt is a great and glorious perſon, but how great and glorious foever he be, the ſmall and feeble arms of thy faith may furround and embrace him ; and thou mayeſt ſay, with the church, " My beloved is mine, and I am his : " For mark what he faith inthe text, " If anyman opento me, I will come
" unto him."
That foul ſhall be my habitation, there will I dwell for ever.
Thus will Chriſt dwell in your hearts by faith.
What foul feels not itſelf advanced by this union with the Son ofGod?
Hereby the believer becomes a member of his body, flesh and bones; this is an honour bestowed upon thy foul, above, and beyond all that honour that ever God bestowed upon any angel in heaven; to them Chriſt is anhead byway of dominion, but to thee byway of vital influence.
Angels are as the barons and nobles of hiskingdom, but the believer
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England'sDuty. his ſpouſe, andall the angels ofheavenminiſtring ſpirits unto fuch.
That is the seventh confolation.
VIII. Confolation. And then, 8thly, The opening of thy heart to Chrift brings thee not only intounion with his perſon, butinto a ſtate of ſweet, foul-enriching communion with him.
Sohe ſpeaketh in the text, " If any man open the door, I will " ſup with him, andhewith me."
Poor foul, thou hast lived manyyears in the world, and never hadſt any communion with God tillthis day.
Chriſt and thy foul have been ſtrangers till now.
It is true, thou hast had communion with ordinances and communion with faints, but for communion with Chrift thou couldeſt knownothing of it, till thou receivedſt him into thy foul by faith. Now thou mayſt ſay, " Truly my fellow- " ſhip is with the Father, and with his Son Jeſus Chriſt,"
John i. 3.
And thenceforth thy communion with menis pleaſant and defirable.
IX. Confolation.
The opening of aman's foul to Chriſt by faith is a ſpecial andpeculiar mercy, which falls tothe ſhare but of a veryfew. God hath done that for thee which he hath denied to millions ; "Who hath believed our report? andto
" whom is the arm of the Lord revealed ? " i. e. to how ſmall aremnant in the world, Ifa. liji. r. And the apoſtle puts the work of faith among the great mysteries of godliness, among the wonders of religion, I Tim. iii. 16. " Preached untothe
"Gentiles, believedon in the world."
Thefoundofthegoſpel isgone forth intothe world;"Many are called, but feware choſen. Therewere manywidows
* in Ifrael, in the days ofElias, but to none ofthem was Elias " ſent, ſave unto Sarepta, a city of Sidon, untoawoman that " was a widow," Luke iv. 25, 26. To allude to this, there were many hundreds that fat under the ſame ſermon which opened thy heart to Chriſt, but it may be unto none of them was the Spirit ofGod fent thatday, toopen theirhearts by faith, but unto thee ; thou wilt freely acknowledge thyself as unlikely and unworthy as the vileſt ſinner there. O astonishing mercy!
X. Confolation. And then laſtly, In the sameday thy heart opensbyfaithtoChriſt, all the treaſures ofChriſt are unlocked and opened to thee.
In the ſame hourGod turns the key of regeneration to open thy foul; the key of freegrace is alfo turned to open unto thee the unſearchable riches of Chriſt ; then the righteousness of Chriſt becomes thine tojustify thee, thewildom of Chriſt toguide thee, the holiness of Chrift to