The Riches of Grace Displayed, Sermons · Sermon 3
Rev. 3. 20.Serm. 3.
Behold, I ſtand at the doore and knock, if any man hear my voice, and open the door, I will come in to him, and will ſup with him, and he with me.
YOu have heard already out of theſe words, the gra…i…us behaviour of Chriſt towards ſinners, viz. his ſingular readineſſe, his earneſt importunity, and his patient expectations to enter into their hearts and ſave them (Behold … ſtand at the door and knock.)
I am now to diſcover the dutiful behaviour of ſinners towards Chriſt (If any man heare my words and open the doors, I will come into him, &c.)
The words (you ſee) are expreſſed in an hypothetical, or conditional form, If any man, &c. to note unto us,
That ſomething muſt be done on our part, as well as ſomething on Chriſts part; though Chriſt be willing to ſave a ſinner, yet he will not ſave him againſt his will. 'Tis true, this willingneſſe to open unto Chriſt is not a natural, but a ſupernatural effect, it is voluntas mota, nay mutata, (as Auſtin rightly ſpeaks) yet it it muſt be, or elſe there can be no converſion, no ſalvation of us.
Againe, they are expreſſed in an indefinite way as well as conditional: Not if this or that man; but if any man, &c. To note
That there is a latitude, a full latitude in the offer of Chriſt and grace: No ſinner (under the Goſpel) is excluded by Chriſt, but by himſelf. Although the Application of Chriſt be definite and particular, yet the proclamation is indefinite and general: Favours (ſay the Lawyers)▪ ſunt ampliandi.
Now the condition of Chriſts entrance, is only this, If any man hear my voice and open the doore: The hearing anſwers to his counſelling, in verſe 18. and the opening anſwers to his knocking in v. 20. Both of them united make up (if I miſtake not) that which we call beleeving, which comes by hearing, and is in it ſelf the eare of the ſoul to hearken, and the key of the ſoul to open unto Chriſt: But of this more anon; In the mean time there are two very remarkable propoſitions from the Text.
1. That the door of a ſinners heart ought to open unto Chriſts calling and knocking.
2. That whatſoever the former condition of any ſinner hath been, and whatſoever his preſent condition is, yet if he opens to Chriſt, Chriſt will be his.
Doct. 1. That the doore of a ſinners heart ought to open unto Chriſt calling and knocking.
Before I explicate this propoſition, let me premiſe a diſtinction or two.
1. You muſt diſtiguiſh 'twixt officium and principium: I do not ſay that the ſinner can open his door to Chriſt but that he ought to open it: the ability is one thing, the duty is another.
2. Although it be true, that in converſion, the ſinner doth actually open the door to Chriſt, yet you muſt diſtinguiſh 'twixt what he doth virtute innata, and what he doth virtute illata: by a power of his own, and by a power given unto him: the former we deny, the latter we grant.
Theſe things being premiſed I ſhall now diſcuſſe three particulars.
1. What door of a ſinner that is which muſt be opened.
2. What the opening of that door is, and how farre it extends.
3. Why that door muſt be opened, ſince Chriſt is able by his omnipotency to come into the ſoul of a ſinner without his opening.
Queſt. 1. What door of a ſinner that is which muſt be opened unto Chriſt calling and knocking?
Sol. The door in the general is the whole ſoul of man: The ſoul of man is the houſe in which Chriſt deſires to dwell: And it is It is the door at which and for which Chriſt knocks.the door too thorow which Chriſt intends to enter, although ſome other Lord hath got poſſeſſion, yet the ſoul belongs only to Chriſt, as by right of creation, (for he made it) ſo alſo by right of Redemption, (for he hath bought and purchaſed it.)
But principally there are two noble faculties of the ſoul, which (I humbly conceive) make up this door.
1. The judgement of a ſinner: at this part of the door ſtands the Goſpel, in the truth of it, (this is a true ſaying, that Jeſus Chriſt came into the world to ſave ſinners, 1 Tim. 1. 15.)
2. The will of a ſinner: at this part of the door ſtands the Goſpel, in the goodneſſe of it. This is a true ſaying, that Jeſus Chriſt came into the world to ſave ſinners (this is for the underſtanding) and is worthy of all acceptation, (here is goodneſſe,) and properly reſpects the will of a ſinner. So that whatſoever the Goſpel holds forth concerning Chriſt, It preſents all of it to theſe doors, and theſe two faculties may and can reach (either by way of perceiving in the underſtanding, or by way of receiving in the will) the whole ſumme of Evangelical ſalvation.
And in truth, al the commerce or trading (if I may ſo ſpeak) which Chriſt hath with a ſinner, or that a ſinner hath with Chriſt, is originally and primarily at theſe doors.
Queſt. 2. But the next queſtion is more difficult, What the opening of the door is, and how far it extends?
Sol. I anſwer by parts.
1. In reſpect of the underſtanding and judgement of a ſinner, the door is opening when three things are wrought.
1. An evangelical apprehenſion, not only of our neceſſity of Jeſus Chriſt, but alſo of his excellency, deſignation, qualification, ſufficiency, and willingneſſe to ſave ſinners.
When ſo much ſpiritual light is let in, as that a ſinner diſcerns Chriſt to be a Saviour, that God hath ſet him forth, and ſent him to be ſo, and that he hath accompliſhed the full work of our Redemption, and that a ſinner is capable of him and it; yea and the ſoul gives credence hereto: Now the key (if I may ſo expreſs my ſelf) is put into the door.Key in the …oore.
2. A ſingular appreciation of this Jeſus Christ, ſo that now he ſtands as it were in his glory and beauty before the eyes of a poor ſinner, like the Sunne dazling and drowning all the Stars. Not ſelf-confidence, nor creature-comfort, nor help, nor hope do move him: Yea the ſoul counts all but droſſe and dung in compariſon of Chriſt, Phil. 3.
And Chriſt alone is eſteemed by the poor humbled ſinner, as the ſuperlative excellency, the chiefeſt of ten thouſands, the royal ſignet of divine love, the onelyonly deſirable of my ſoul, the peculiar remedy of my miſery, the abſolute center of my everlaſting bleſſedneſſe, and the moſt attractive Adamant or Load-ſtone of all my affections.
Now when this is ſtamped and formed in the ſoul, then not onelyonly the key is put into the doore, but alſo the door is (as it were) unl…ckt to Chriſt.Door unlock….
3. A comfortable ſubjection unto the authority and ſovereignty of Chriſt, in reſpect of his Perſon, and Laws, and wayes, and conditions.
The ſoul lets fall all proud cavils, reaſonings, diſputes, exceptions, and quarrels, and now profeſſeth it ſelf to be fully ſatisfied, reſolved and cleered, about Chriſt and all concerning Chriſt; It aſſents, and ſaith, This is that glorious, gracious, bleſſed Chriſt, whom I judge, and acknowledge to be worthy of all credence, of all reverence, of all acceptance of all affiance, of all obedience: And all his Laws, and Rules to be a moſt holy, ſpiritual, righteous, and good will, infinitely pure, juſtly ſovereigne, onelyonly ſaving.
Yea, and that there is no condition which he propounds, whether active or paſſive, but it is moſt equal to ſubmit unto it: Happy is the man who may enjoy him, upon any, upon all his gracious and ſoul-ſaving termes: Chriſt with any loſſe, is gaine, enough, yea upon the croſſe he is a Saviour good enough.
And when this is done, then Hand up on the doore.the door is not only unlockt, but the hand alſo is upon the doore, even ready to ſet it open to Chriſt.
2. In reſpect of the will, and here (in a word) the door is opened, when by faith the will is changed and inclined to a right election, and acceptation of Chriſt.
When it is not only invited, but alſo changed, not only touched, but drawn, not only mollified, but alſo perſwaded, or as Saint Austine ſpake, When of unwilling it is made willing, and being freed by grace, it becomes Voluntas libera eſt quand… liberata eſt.now free to open to Chriſt.
For the better underſtanding of this, know, that when the will 4. Things.of a ſinner opens to Chriſt.
1. It comes off to Chriſt determinately or compleatly: the Schoolmen Two inclinations in the will.do rightly obſerve that there are two ſorts of inclinations in the will.
Some are imperfect and incompleat, as (vota & velleitates) wiſhings and wouldings, to which the will is partly willing, and partly unwilling: It is divided, it hangs upon an indifferent ballance, Arguments of either ſide do poiſe it with an equal ſtrength: The ſoul fees reaſon to reſpect and open to Chriſt, and yet it is tottered with reaſons, not yet, or not ſo fully, to give way unto him.
Some are perfect and compleat as (volitiones) the peremptory bents of the will, wherein the perſon (as one ſufficiently cleered and reſolved, and biaſſed) comes off fully, without any ifs or ands; The ſcale hath ſufficient in it to weigh it down, the ſinner …ees ſo much of the excellency of Jeſus Chriſt, and of his ſutableneſſe, that he crys out, O Lord! give me Chriſt, I muſt have Chriſt, I will have Chriſt; I will ſtand upon nothing ſo that I may have Chriſt; farewel ſin, farewel my ſelf; Take the world who will; let me have Chriſt, my minde is ſatisfied, my heart is reſolved and fixed, I know my need of Chriſt; I know the worth of Chriſt, I have heard his call, I like his articles, I prize his perſon, he is the end and deſire of my ſoul; Chriſt is willing to ſave me, and I (O Lord) I am moſt willing to receive and ſerve him.
2. It comes off to Chriſt freely and electively: There is (to our conceit and apprehenſion) a twofold opening of the will to A twofold opening.Chriſt.
One ariſing from the meer urgency of an anguiſhed conſcience, which may make a man willing to ſubſcribe to any courſe (for the preſent.) As in a ſtorme, the Marriner is willing to caſt out all his lading to preſerve himſelf, ſo a ſinner may be willing to give up all, and to give way to Chriſt in the tempeſt of a vexing and tormenting conſcience, to procure a little eaſe and calmneſs; All which ſprings only from ſelf-love, and looks upon Chriſt, not ſo directly as one to make peace with God; but reflexively as one to make peace and eaſe in the conſcience. And this exigence being once removed, the heart of a ſinner (having ſerved its turn of Chriſt) expels Chriſt, and cloſeth up it ſelf againſt him: Like the Athenians and others, who made uſe of brave Commanders, when an enemy brake in and endangered their Cities, but being once ſecured, they grew weary, pickt a quarrel and beniſhed them.
Another ariſing from the efficacy of ſaving faith, which when it opens the will to Chriſt, it inclines and raiſeth it to him from Arguments to be found in Chriſt alone; It ſees reaſon enough in Chriſt to make us willing to open unto Chriſt; Namely ſuch a perfection of goodneſſe, and excellency, and ſutableneſſe, that if there were no conſcience to trouble me, Nay if there were no heaven to crown me, yet the beauty of Chriſt alone hath won my heart, he alone is object and motive too.
As there is ſweetneſſe enough in the honey it ſelf, to invite a man to eat it; ſo in Chriſt alone, to open to him and to have union with him.
3. It comes off with ind…finite cloſure, both in reſpect of it ſelf, and in reſpect of Chriſt.
1. In respect of it ſelf: O Lord Chriſt, I lay down all that I am at thy feet, I am no longer mine own, but thine, I expect nothing, I reſerve nothing, my whole ſoul, body, ſtate, honor, liberty, ability, life are thine. I do not inſiſt on any luſt to be ſpared; I do not deſire any worldly thing to be exempted; I do not crave any further time to be granted, Take the houſe, take the key, take my heart, take preſent poſſeſſion of all.
2. In reſpect of Chriſt: I cloſe with thee, and with all concerning thee, with thy perſon (O that I had union with it!) with thy graces, (O that I had communion with them!) with thy righteouſneſſe (it is my only confidence,) with thy will (it is my only guide,) with thy ſervices (they are my liberty,) with thy promiſes (they are my ability,) with thy ſufferings (they are my glory,) with thy rewards (they are my eternal felicity.) Thou art a goodneſſe better then all proſperity; thou art a comfortableneſſe ſufficient in all adverſitie; Heaven is not heaven without thee, and miſery is heaven enough with thee.
4. When the door of the will rightly opens to Chriſt, It comes off with the concomitant attendance of the whol ſoul: the whole ſoul ſtands open to look on ChriſT, to admire Chriſt, to welcome Chriſt. The memory ſtands open and remembers the excellent things which it hath heard of Chriſt. The minde ſtands open, and contemplates (even with aſtoniſhment) the royal glories in Chriſt, the ſurpaſſing love of Chriſt, the merciful compaſſion of Chriſt, the great redemption and full ſalvation by Chriſt. Yea all the affections open themſelves and come forth (as it were) to let in and welcome Chriſt. Love comes forth and ſaith, welcome Chriſt, thou art the bridgroom of my ſoul. Deſire comes forth, and ſaith welcome Chriſt, thou art the ſatisfaction of my ſoul. Delight comes forth, and ſaith welcome Chriſt, thou art the paradiſe of my ſoul. Hope comes forth, and ſaith welcome Chriſt, thou haſt been the long looked for of my ſoule. Joy comes forth, and ſaith, welcome Chriſt, thou art the centre and reſt of my ſoule. Grief comes forth, and ſaith welcome Chriſt, I am offended and exceedingly troubled, becauſe I have dealt ſo unkindly with a gracious Chriſt. Anger comes forth, and ſaith, welcome Chriſt, I am vexed at the very heart, that for poor and baſe things I ſhould all this while keep out my bleſſed Chriſt. Hatred comes forth, and ſaith, welcome Chriſt, I proteſt I will never have any peace, nor yeild ſervice, but will do my beſt to deſtroy all theſe ſinful Luſts, the enemies of Chriſt And fear comes forth and ſaith, welcome Chriſt; I owe thee all reverence, and will watch the ſoul that it ſhall never willingly grieve Chriſt more. And zeal comes forth and ſaith, welcome Chriſt, I will do the more for thee, becauſe I have done ſo much againſt thee: I am reſolved to do any thing for thee, who haſt done every thing for me: thou didſt not ſpare thy blood to ſave my ſoul, and I will not ſpare my life to ſerve thine honour: And now (ſirs) when the ſoul is thus formed and framed by faith, (when the judgement thus comes off to Chriſt, and the will thus comes off to Chriſt) then is the door (at which Chriſt hath knockt) truly and fully opened.
Queſt. 3. Why that door muſt be opened to Chriſt, when Chriſt is able by his omnipotency (without our opening) to enter into the heart of any ſinner?
Sol. That you may have a more clear and diſtinct reſolution of this enquiry, premiſe a few things with me.
1. In matters of this nature, it is not ſafe to inſiſt on the abſolute power of Chriſt, but we muſt rather reſpect his ordinate power, if I may ſo expreſſe my ſelf; Chriſt is (in reſpect of his abſolute power) as able to damne us as to ſave us; to throw us into hel, as well as draw us up to heaven.
2. Although the doore muſt be opened, yet this is done by vertue of an omnipotent act from Chriſt too
There are three things wherein Chriſt declares his Almighty power.
Firſt, the creation of the world.
Secondly, the converſion of ſinners.
Thirdly, the reſurrection of the dead. To quicken a dead ſinner, to make him a beleever, declares as great power as to give a new Eph. 1. 19, 20.being.
3. Yet thirdly, Chriſt will not ſo act his omnipotency in a ſinners converſion, as to exclude the heart of a ſinner from opening to him, but will make the heart of a ſinner willing to open to him; Becauſe,
1. Chriſt intends in this work a conjugal union 'twixt himſelf and the ſoul of a ſinner, unto which a mutual conſent of will is requiſite.
To ſome other kinds of union, this is not neceſſary, but unto a match or marriage it is: Chriſts Will, and our will reciprocally meeting make it up.
I do confeſſe that all the offers of Chriſt are precious, and declare unſpeakable readineſſe or willingneſſe on his part, but there muſt be alſo conſent, and an acceptance on our part, or elſe no ſaving will come to us. For it is not ſalvation only purchaſed, or onelyonly offered, which actually ſaves a ſinner, it muſt be ſalvation alſo embraced and accepted, &c.
2. Chriſt in this converting work, principally aimes at the glorifying of his grace and rich love, and mercy, and therefore he carries it on by ſuch wayes, and ſteps wherein the ſoul may take notice of them. When he did create man, this he did without any more ado, by a ſole word of power, which then he intended to magnifie. But when he converts a ſinner, now he orders every act and paſſage, ſo that the ſinner ſhall ſubſcribe all the glory to his free grace and great love. Now he muſt ſee his loſt condition without Chriſt, now he muſt ſee the travels and ſufferings of Chriſt, to redeem and ſave him; now he muſt ſee the tender care of Chriſt, and vehement deſire to beſtow himſelf, and purchaſe on him; Now he muſt ſee the glories and riches of Chriſt, to perſwade and draw him; Now he muſt ſee the free bounty of Chriſt, in inſiſting on no condition but this, open unto me, and be but willing to let me in. Now he muſt ſee, that nothing in himſelfe can be ſalvation unto him; the heart muſt open to Chriſt, or elſe it muſt periſh.
3. Christ will have the ſinner to eſteeme him a moſt valuable object, and to let him in as one that is worthy: Meer power (whether we will or no) may ſet up it ſelf, whether we think the perſon worthy or not; But Chriſt will come in rather upon choiſe; His worth ſhall make as much way for him as his power, the ſinner ſhall ſay, it is better to let in Chriſt, then to keep out Chriſt.
4. The work is done if this door be opened; Chriſt ſtands upon no more.
Nothing is done by us, if the will comes no off to Chriſt: All the knowledge which a man hath, and all the troubles which a man feels, and all the duties which a man performes, and all the good words which a man ſpeaks, they are all as nothing, they alter not the condition; The condition is ſtill Chriſtleſſe till the will opens to let in Chriſt: But all comes off, the work is done if the will comes off and opens to Chriſt; Chriſt hath got what he would have, he hath got the ſtrong caſtle, he hath now won all; for all the ſoul ſtands or falls with the will, holds out or comes in with the will. The whole man is at the obedience of his will and if that be now at the obedience of Chriſt, Chriſt hath got all.
Ʋſe 1. Should the door of a ſinners heart open to the voice and knocking of Chriſt? Let us reflect then on our ſelves, and ſeriouſly ſearch whether our heart… be ſet open unto him; Are you yet made willing to entertaine Chriſt.
Beloved, be pleaſed to conſider a few things.
1. You have had many callings, many offers, many knockings at the doore from Christ: partly,
By the …ſpiration of the world; O how many commands? how many entreaties? how many invitations? how many promiſes?
By the inſpiration of the Spirit; O how much illumination? how many convictions? How many motions and excitations?
Now what are become of thoſe golden drops? of thoſe coeleſtial breaths, of thoſe almoſt perſwaſions, of thoſe unanſwerable demonſtrations of eternal life by Chriſt, of eternal life without Chriſt? Thou haſt been awakened by them, why didſt thou not riſe? Thou didſt riſe out of thy bed, why didſt not thou ſtep down to the door? Thou didſt ſtep down to the door, why didſt not thou open? Why didſt thou ſtep back from thy convictions, from thy reſolutions?
2. Chriſt is worthy, is moſt worthy of admiſſion: Sirs, is Jeſus Chriſt a conſiderable object in your eyes or not? Is there any worth at all or value in him? Is there more worth in a ſaving Chriſt, then in a damning luſt? can any thing ſtand in competition with him, either for intrinſecal perfection, or for reſpective perfection to your ſouls? is the creature (that ſpecious, ſhort, tranſient, empty nothing) fit to be let in, and ſet up in the heart? Is ſinne (that vile, in glorious, Goddiſhonouring, and ſoul-damning hell) fit to be let in and ſet up in the heart? ſhall that which is the leaſt of good, (the world) and that which is the greateſt of evil (ſinne) lie in the chamber and Chriſt (the centre of happineſſe) ſtill be thruſt out to lie in the manger?
3. Many hearts are as yet ſhut againſt Chriſt: they are not opened to him; what think you of ſuch, whoſe eares are not open to Chriſt? you read of ſome in Scripture, Acts 7.who refuſed to hear, yea, and ſtopped their ears leaſt they ſhould hear; and too many there are amongſt us who decline the hearing of the Word, &c. Is it likely the heart is open, when the eare is not open? What think you of ſuch who profeſſe a diſlike of Chriſt? we will not have this man to reigne over us, ſpake they in the Goſpel; and the Apoſtle relates of ſome, that they could not abide wholeſome doctrine, and of others, by Luke, that ſpake againſt the way too of Chriſt, He came amongſt his own, and his own received him not, ſaid John. Yea Chriſt himſelf delivered it of the Jews, ye will not come unto me that ye might have life, John 5. 40. What think you of ſuch who prefer other things before Chriſt? the honour of men, as they in John, the profits of the world, and pleaſures, as they in the Parable: Eſau preferred a meſſe of pottage before his birth-right: the Jews preferred Barrabas a thief before Chriſt, &c.
4. It is a difficult thing to make a ſinner willing to open his heart to Chriſt. There is ſo much ignorance to removed out of the minde. There is ſo much reſiſtance againſt the truth, and way of ſalvation to be removed out of the judgement; there is ſo much confidence in our own abilities and righteouſneſſe; there is ſo much pride and ſtomack, to lie at the door of another, and there to beg, and there to depend for an almes of free mercy; there is ſo much unbelief, whether Chriſt can ſave, or whether Chriſt will ſave; ſo many reaſonings, ſo many fears, beſides the natural oppoſitions of the will of a ſinner to the commands of Chriſt, & the holineſs of Chriſt, and the conditions of Chriſt, that it is of al things under heaven, the moſt difficult to be willing to open to Chriſt.
O how many Sermons! how many ſtrokes in afflictions? how many laſhes in conſcience? how many condeſcenſions of mercy? how many operations of the ſpirit of God ere the ſinner will ſtep and ſtoop to open unto Chriſt? The Prodigal was wel-nigh famiſhed, ere he would returne to his Fathers houſe; and the ſinner is made to lie a while in hell, before he can be made willing to accept of heaven.
5. Many think that their wills are opened to receive Chriſt, and yet they are ſtut, or elſe not truely opened. They like to heare a Miniſter preaching of Chriſt, eſpecially ſuch a Miniſter; O Sirs, it is not the excellency of Chriſt which draws you, it is only the elegancy of the ſervants which affect you. It was not Chriſt, but the loaves, which made the multitude to flock ſo much: The child loves the painted book, but cares not for the printed leſſon: You like the phraſes, we ſpeak (your eares are open) but you regard not the precepts which we deliver from Chriſt to you, (your hearts are not open.) Their hearts are open to a glorified Chriſt but not to a crucified Chriſt; when Hoſanna was ſung, then all the multitude follow Chriſt, but when crucifying was cryed, then they all forſook him. They are willing to open to Chriſt, ſo that they may be open to ſinne too; this is like an Inne-keepers doore, which is open to every paſſenger: Or if willing only and altogether for Chriſt, this is onelyonly in caſe of extremity upon a racking conſcience, or upon a dying bed.
Queſt. How then may we know that our hearts have been, or are rightly opened to let in Jeſus Chriſt.
Sol. This may be known (as I conceive) three wayes, 1. By the cauſes. 2. By the concomitants. 3. By the conſequents of opening.
1 By the cauſes.
1. The right opening of the heart ariſeth from the word, this is the key of the Spirit of Chriſt, by which he opens a ſinners heart.
The word in the legal part is a key which ſhuts up a ſinner, Gal. 3. 23. and in the evangelical part, it is a key which opens the heart of a ſinner; there it is ſaid in Iſa. 61. 1. to open the priſon to them that are bound. When it hath convinced a perſon of his ſinful and loſt eſtate, and killed and broken him, in reſpect of wrath and ſelf confidence, then it proceeds to revive him, and raiſe him by the poſſibilities, and hopes of mercy and ſalvation in Chriſt.
And this it doth three ways.
1. Proponendo; both by revealing (objecta credibilia) the matter and manner of a ſinners ſalvation, (God ſo loved the world, that he gave his only begotten ſon, that whoſoever beleeveth in him ſhould not periſh, but have everlaſting life, John 3. 16.) and by inviting the ſinner to come and accept of him and his ſalvation; If any man thirſt, let him come unto me, John 7. 37.
2. Imponendo; by commanding ſinners to come unto Chriſt, 1 Joh. 3. 23. This is his commandment, that we ſhould beleeve on the Name of his S…nne Jeſus Chriſt. This is called a bidding of people to a marriage, Mat. 22. 3.
3. Apponendo, by promiſing that Chriſt will not reject ſuch a coming ſoule, John 6. 37. nor deale harſhly with it, matth. 12. 20. not break the bruiſed reed; But will lovingly embrace it, Matth. 11. 28. Come unto me and I will give you reſt, yea, and ſecure it from hell, and aſſure it of heaven, John 3. 16.
2. The right opening of the heart ariſeth from faith: this (in Scripture) is called, the coming grace, and the receiving grace, and the opening grace, when the Lord gives faith to the heart this is an eye to ſee all the revelations of the Goſpel, this is an eare to hear all the commands of the Goſpel, this is an hand to claſp all the promiſes of the Goſpel, and to ſet the door wide open to Jeſus Chriſt. O ſinner, ſaith faith, here is mercy to be had, and here is ſalvation to be had, and Chriſt to be had, and all for thee? Thou gaveſt up thy condition as deſperate, but be of good cheer, I ſee a Saviour, I ſee a ſatisfaction, I ſee a deliverance, God is willing to be reconciled to thee; Chriſt hath born thy ſinnes, made thy peace, offers himſelf to thee, entreats thee, commands thee, aſſures thee of ſalvation if thou comeſt to him. O cryes out an heart awaked by faith, O Chriſt I bleſſe thee, O Chriſt I come unto thee; Thou art worthy of all acceptation; my heart is ready, the door is open O Chriſt, and welcome O Chriſt too, &c.
2. By the Concomitants.
1. The whole body (if I may ſpeak improperly) of the will is opened to Chriſt, when the heart is rightly opened.
The Schoolmen report unto us divers motions and abilities in the will, which give me leave to make uſe of to my purpoſe, they tell us in the will of man there 5. Acts of the wi….is,
1. Election, which is a preacceptation of a good before an evil, or of one good before another.
2. Conſent, which is a complying of the will with the judgement in a good propropanded, and apprehended, and approved.
3. Intention, which is a tendancy, or an extending of the will in the uſe of means for the aſſecution of a good repreſented and deſired.
4. Imperium, or command, which is a ſecret authority it hath to do diſpoſe all the faculties of the ſoule to move according to its bent.
5. Fruition, which is a delightful acquieſcence in a good poſſeſſed. All this appears in the heart which is rightly opened unto Chriſt. The Will,
1. Makes choiſe of Chriſt, above all, and before all: Sinne is vile, and the world is empty; there is none in heaven that the ſoul prefers to Chriſt, or on earth that it deſires in compariof Chriſt: Chriſt is beſt, beſt of all.
2. Conſents to Chriſt, ſubſcribes to Chriſt: Chriſt hath not one will, and the ſoul another: What Chriſt commands is good, what he likes is beſt.
3. Extends the ſoul to all the meanes of attaining Chriſt; It will pray for Chriſt, enquire for Chriſt, hear for Chriſt, wait for Chriſt, weep for Chriſt.
4. Commands all the man to give up to Chriſt: every room in the houſe, every facultie in the ſoul; it will ſet up Chriſt in our contemplation, in our judgments, in our affections, in our ſpeeches, in our ſtudies, in our lives.
5. The fruition of Chriſt is moſt ſweet and pleaſunt: I have enough, ſaid Jacob, Joſeph is yet alive: The Merchant who ſold all for the pearl, and bought it, rejoyced in his pearle: Chriſt alone is Portion, and Lands, and Houſes, and Father, and Mother, and Siſter, and Brother, and Profit, and Pleaſure, and Comfort, and Happineſſe enough to the ſoule that opens unto Chriſt.
2. A whole Chriſt is opened unto: O brrthren, as Chriſt, ſo every thing in and about Chriſt, is precious: His ſalvation is precious, his doctrine is precious, his way is precious, his redemption is precious, his righteouſneſſe is precious, his holineſſe is precious, his blood is precious, his will is precious. His Priestly office is preeious, and ſo is his Prophetical office, and ſo is his Kingly office: Reigning with Chriſt is precious, and ſo is ſuffering for Chriſt; Gaining by Chriſt is precious, and ſo is loſing for Chriſt; Receiving from Chriſt is precious, and ſo is doing for Chriſt; The comforting vertue of Chriſt is precious, and ſo is his mortifying vertue, and ſo is his healing vertue, and ſo is his guiding or leading vertue. An halfe Chriſt was never ordained to be a Saviour, the whole Lamb was a ſacrifice; and a whole Chriſt is a ſinners ſalvation.
3. The heart is opened unto Chriſt onelyonly: If you have a foredoor for Chriſt, and a back-door to open unto ſin, you will deceive and loſe your ſouls. An heart, and an heart is ever a falſe heart: the young man in the Goſpel was willing to have Chriſt, but then he muſt have his poſſeſſions too: Some of the Jews would have had Chriſt, but then they muſt have the praiſe of men too. O no, one heaven cannot hold too Sonnes; one heart can hold but one …hriſt onelyonly, or no Chriſt at all; Chriſt and grace it may hold (many pearls may be upon one ſtring) but Chriſt and ſin it cannot hold, (light and darkneſs have no communion.) The heart of man is juſt fit for Chriſt: There is ſo much in Chriſt as will take up a whole heart. There is not a room or corner to be ſpared for any luſt. And in truth, a whole love is little enough for Chriſt, a whole deſire, a whole delight, a whole hope, a whole joy, a whole confidence, all little enough for Chriſt; Chriſt can fill them all: the box of oyntment was little enough for the feet of Chriſt, &c.
3. By the Conſequents.
But theſe will more aptly fall in, in the ſubſequent part of the text, unto which I will refer them.
Ʋſe 2. I ſhould now proceed to an uſe of Exhortation, to ſtand it out no longer, but preſently to open unto Chriſt, and then to an uſe of Direction, what courſe we ſhould take ſo that our hearts may be opened.
But I will firſt handle the other Propoſition which I mentioned at the beginning, and refer theſe two Uſes to the cloſure of it.