HEAR, O Heavens; give ear O Earth, be aſtoniſhed, O our Souls! Jeſus, the Lord of life and glory; Jeſus, the Lamb of God; Jeſus, the ſon of the Higheſt, not only gave himſelf to the accurſed death of the Croſs, to ſave a periſhing, hell-deſerving world; but Living, condeſcends to offer; nay intreat for a reconciliation. Jeſus, is come, he calls; he knocks at the door of our hearts for admittance; for liberty of forming himſelf in, and communing with our ſouls; Awake from the Death-begotten dream; Awake from theſe carnal ſlumbers; why thus deaf, when the beloved Jeſus calls? Why thus luke-warm in his ſervice? Why thus averſe; thus inattentive to his affectionate cries?

Lift up O our Souls, and be lifted up ye doors of our hearts, that the King of Glory may come in: He now invites us to a union and fellowſhip with himſelf; to a participation of the joys of the New-Jeruſalem, the city of God: O, the infinite goodneſs, the unfathomable love, the ſtupendious grace of a cruſified Jeſus!

Ye careleſs and profane; may I engage your attention to this Grace? will ye hear this language of divinity? will ye liſten to the heavenly voice of your Friend? Theſe are his words, O, Sinner, "I know thyworks, that thou art neither cold nor hot: I would thou wert cold or hot, ſo then, becauſe thou art luke-warm, and neither cold nor hot, I will ſpue thee out of my Mouth: Becauſe thou ſayeſt, I am rich, and increaſed in goods and have need of nothing; and knoweſt not that thou art wretched, and miſerable, and blind and naked." Yet, this is a ſtrange work to me: I eſteem your happineſs far more elegible; why wilt thou not accept of peace and righteouſneſs at my hands? "I council thee to buy of me gold, tried in the fire, that thou mayeſt be rich; and white raiment that thou mayeſt be cloathed, and that the ſhame of thy nakedneſs do not appear; and anoint thy eyes, with eye ſalve, that thou mayeſt ſee. As many as I love I rebuke and chaſten; be zealous therefore and repent."

And to induce you, to accept of my counſel, and that I may leave you without any ſhow of excuſe for refuſal, I further aſſure you that according to the will and appointment of the father, I ſhall readily aſſiſt you by my ſpirit through the goſpel; while you zealouſly attend thereto; and carefully improve the grace and talents given; and will bring you home to myſelf, unleſs your obſtinacy prevent. "Behold," (attend to my words, and rely on my varacity) "I ſtand at the door 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."

Such is the Covenant of Grace, and the appointment of Heaven; that, whoſoever ſhall hear and open to me; he ſhall obtain the "gold tried in the fire; the white raiment, and the eye-ſalve;" and I will love him.

This, O ſinner, is the unfathomable love of God, this, is the voice of a once cruſified Jeſus unto thee, if you hear, it is life; if you refuſe, it is death to thy Soul forever.

But, let us more particularly, enquire how Chriſt helps us to come to him; or what is implied in his ſtanding and knocking at the door; what may be implied in our hearing his voice, and opening the door to him; what in his coming into our hearts, and our ſupping together.

Firſtly. What is Chriſt doing on his part to bring us to a ſtate of reconciliation: Or, what ſhall we underſtand by his ſtanding and knocking at the door?

Omiting ſeveral niceties, and minute explanations on theſe terms, Behold, Standing, Knocking, Door, &c. (on which ſome have ſpent much Labour) I ſhall only obſerve in general, that we underſtand hereby that Chriſt in the Goſpel Diſpenſation, its Ordinances and inſtitutions, continualy ſeeks and endeavours to make impreſſions on the hearts of Sinners, that, he may bring them to a ſenſe of duty, and bow their ſtubborn wills to his own ſovereign pleaſure.

Hence, we are naturally led to obſerve, that Chriſt makes the firſt advance towards the Sinner for Reconciliation and Peace: "Behold (ſays Chriſt) I ſtand at the door." Though we are the offending party, and as ſuch, ought to make the firſt ſuit for reconciliation; yet Chriſt knowing our infirmity, is pleaſed to magnify his Grace towards us, by making the firſt offers: and thus prove himſelf the beſt of friends unto us, though we are the worſt of enemies to him: This is of the Lords mercies, and marvelous in our eyes; it is an inſtance of the unparralleled love of Chriſt to our ruined Race, and ardent deſire to ſave that which was loſt. Did Jeſus wait for us to make the firſt advance towards reconciliation, eternal death would be inevitable. Our corrupt nature could never lead us unto God: Our fall from Rectitude is ſpiritual death in the ſoul; that we can put forth no holy exerciſe untill Chriſt quicken us from dead works, to ſerve the living God, we are by nature enemies to the croſs of Chriſt, "For the carnal mind is enmity againſt God:" How then can we aſk for reconciliation? while thus averſe to the croſs, how ſhall we bow to the Scepter of Jeſus, and come to his footſtool for mercy? impoſſible, Jeſus, and he only, can lead man to this.

Again, Jeſus comes near to invite us: He don't ſtand aloft, or at a diſtance when he calls; no, but he comes to the very threſhold of the heart, he touches it with his power; behold I ſtand at the door, and knock: Chriſt by his word and ſpirit comes to the heart of every ſinner under the goſpel, and the ſinner knows him to be there, pleading for admittance; ſometimes in a way of mercies, at others, in a way of afflictions, we can't plead that we never had an opportunity to make our peace with Chriſt; Jeſus has come, he has come near even to the very door of our hearts, and knocked for admittance, that if we periſh, we muſt periſh with blood on our heads. But,

Furthermore; Jeſus by ſtanding and knocking at the door of our hearts, manifeſts both a willingneſs and ardent deſire to enter in and ſet up his throne there. As we manifeſt an intent to enter our neighbour's houſe by knocking at his door, ſo does Chriſt by knocking at the door of our hearts. The ſimilitude is eaſy and familiar, emblematical of intimacy and friendſhip: Such is the will of Chriſt here exhibited: He would be familiar: He would be at home in all our hearts: He wiſhes to make us all partakers of his own felicity and will effect it, if we will ſuffer him to fit us for ſuch heavenly enjoyments.

This is the tenor of the Goſpel; from This, flow all the kind invitations of Jeſus Chriſt; ſee his deſire to the houſe of Iſrael, "Turn ye, turn ye, for why will ye die, O houſe of Iſrael; for as I live faith the Lord, I have no pleaſure in the death of the wicked; but that he turn from his evil way and live." It is by our own will, not God's that we periſh; he accounts it his ſtrange work to execute wrath, he would fain withhold the ſword of his vengeance that mercy might take the lead, though he be highly provoked; though he has made bare his arm and brandiſhed his ſword; yet through the pleading of mercy, and his ardent deſire after our happineſs, he will ſtay his hand for a ſeaſon: An inſtance of this prerogative of deity towards the houſe of Iſrael▪ we have moſt excellently deſcribed by the Prophet Hoſea, Ch. XI. 8, 9. How ſhall I give thee up Ephraim? How ſhall I deliver thee Iſrael? How ſhall I make thee as Ad •• ah? How ſhall I ſet thee as Zeboim? Mine heart is turned within me, my repentings are kindled together. I will not execute the fierceneſs of mine anger, I will not return to deſtroy Ephraim, for I am God, and not man." Chriſt is not only willing to ſave; but loath to deſtroy; it is the deſire of his ſoul to communicate of happineſs to his creatures, it is infinitely more elegible to him, to glorify himſelf in our ſalvation; than in our damnation.

But yet further, though we are averſe to the croſs; yet the matchleſs Jeſus, not only deſires our ſalvation, but is uſing means for our converſion: Behold (ſays he) I ſtand at the door and knock. Chriſt now that he is come, is neither idle nor ſilent; but he knocks at the door of our hearts; he accuſes the ſlumbering ſoul, and brings home convictions to the conſcience. Many are the means of his grace, and divers the methods of his operations; but he leaves none without a call; nay, repeated calls both of his goſpel, his miniſters, his providences and his holy ſpirit. This work, he generally begins in the days of our youth, while the mind is flexile and the conſcience tender; he takes this opportunity, as the faireſt, to engage our thoughts on the things of religion; his calls are the calls of mercy, and invitations of his grace; the Spirit moves gently on the heart, revealing the truths of the goſpel: endeavouring to take our affections from youthful luſts and vanities, and ſet them "on things above, where Chriſt is at the right hand of GOD."

But if theſe calls are not heard, he will chaſtiſe us; neither our encreaſing in years, nor ingratitude under mercies, can ſtay his parental rebuke: Jeſus will verily come and knock harder at the door; he will come with the rod of correction, and teach us the inſtability of human devices, and the uncertainty of temporal enjoyments.

Are we ſtill ungrateful under mercies, and incorrigible under chaſtiſements, he will knock louder at the door; he will be heard and underſtood before he departs: Judgments grow ſevere and ſmite on every ſide: The ſpirit ſets home convictions on the conſcience with fearful energy, and the terrors of the Lord ſound dreadful in our ears, till we hear as it were, the thundering and ſee the lightning from Mount Sinai, fluſhing immediate vengeance from the Almighty. Here let us ſee and admire the love of God to our hell-deſerving race: Is it not boundleſs unfathomable love? Why did Jeſus bleed for ſuch rebels? Nay, why does he ſtrive with ſuch ungrateful wretches, who always reſiſt his ſpirit? Why does he uſe ſuch means, and work thus variouſly to ſpare us from deſerved ruin? Why does he not rather ariſe in wrath, to avenge abuſed grace, and with his uplifted arm hurl the whole race down to irremidable woe? He is God! He is God, not man.

Yet my friends, notwithſtanding all this goodneſs and grace of the beloved Jeſus, is it not a lamentable truth, that the greater part of us have not regarded theſe kind calls, ſo as to open the door unto Chriſt; but from our awaknings have turned, like the dog to his vomit; and the ſow that was waſhed to her wallowing in the mire?

I obſerve but this once more; Behold (ſays Chriſt) I ſtand at the door: here is the forbearance and long ſufferance of God manifeſt; the calls of Chriſt are not haſty and flighty; he does not call and paſs right on; but ſtands at the door, he waits for our anſwer; when he offers peace and reconciliation, he expects our anſwer, whether we accept or not; nay, he does not leave us at the firſt refuſal; but ſtill forbears; how many days, months and years has he waited on us? How often been refuſed? Yet this day we have the offers of life and ſalvation ſounding in our ears; we are witneſſes for Chriſt that he is long-ſuffering and gracious. Let us take heed leſt we tire his patience. He ſays he will not always ſtrive with man; if his viſits are leſs frequent do we feel more careleſs and indifferent, depend on it, that it is time to awake, and cry mightily unto God for his returns, leſt he depart for ever; perhaps this is the laſt offer; now then is the time, or never; this loſt, Hell is certain.

We have no excuſe to make; but are murderers of our own ſouls; Chriſt is free and his throne will be forever guiltleſs: (Speaking after the manner of men) he departs with an acking heart and weeping eyes: Shall we ſee his ſorrow; ſhall we hear his lamentation? "O Jeruſalem, Jeruſalem, which killeſt the Prophets, and ſtoneſt them that are ſent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings and ye would not?" O ye careleſs and hard-hearted ſinners how often have I knocked at the door of your hearts, how often called you by my word and ſpirit, that you would forſake the fooliſh and live? How have I ſtrove to deliver you from Hell? But ye would not be delivered.

Thus we briefly ſee what Chriſt is doing to engage us to accept of his council, or what is implied in his ſtanding and knocking at the door.

Let us now ſee what is required on the ſinner's part in return; Or,

Secondly, ſhew what is implied in our hearing the voice, and opening the door unto Chriſt; If any man hear my voice, and open the door (ſays Chriſt) I will come in to him, &c. might I enlarge, it would be well to note ſomething on the univerſality of this call, "if any man:" but ſuffice it to ſay, that the call of the goſpel is not ſpecial, or perſonal; but general, extending to all men. "Through the redemption which is in Jeſus Chriſt," all men are freed from their firſt-covenant of grace, or brought into a ſaveable ſtate, that if we periſh we muſt periſh of free choice; none are excluded this covenant, or call of the goſpel; to a compliance with which, ſalvation is connected, not as a reward to our works or endeavours; but through (as it were) an additional grant of that grace, which firſt propoſed the covenant, or call of the goſpel: Hence ſaith the Amen, the faithful and true witneſs, if any man hear my voice, and open the door, I will come in, &c. Chriſt not only propoſes the terms on which he will be reconciled; but alſo draws the line where he will firſt meet the ſinner for this purpoſe, not according to our work but according to his grace.

Where this line is drawn; and what is requiſite to our coming thereto; is the preſent ſubject-matter of enquiry.

Let us then as propoſed inquire into the import of hearing Chriſt's voice; which is propoſed as the firſt branch of duty: This, beyond doubt is a knowledge of, and aſſent to the truths of the goſpel revelation; together with a belief, or ſtrong perſuaſion that Chriſt by his ſpirit, through his goſpel, is knocking at the door of our hearts for admittance. This, by our former divines has been called a law work, or the firſt ſtep is converſion. It is a ſtate of rational conviction, and ſpiritual awaknings or the ſtate of the almoſt Chriſt ••• To this ſtate of conſideration and awakening, the means of grace have a peculiar tendency to bring mankind; eſpecially when accompanied with the ſpirit of God: Hence the men that traveled to Emaus felt their hearts burn within them, while Chriſt talked to them, and explained the ſcriptures: In like manner, the heart of Lydia was opened (under the preaching of Paul) to receive the truth. Under the preaching of Peter the Jews were ſo pricked to the heart, that they cried as in agony, "men and brethren what ſhall we do to be ſaved."

Every perſon that has come to years of diſcretion, is a witneſs for Chriſt, that he hath knocked at the door of his heart: All hear the voice of Chriſt, in his word, providence, or ſpirit, however careleſs and inattentive they may be: Not all that hear the voice of Chriſt ſhall be ſaved, no, but from this ſtep many may, and do fall away, and turn to their former wickedneſs, like the dog to his vomit: But theſe are difficult to be renewed again unto repentance: Such was the ſtate of the man that walked through dry places ſeeking reſt, and finding none; but returning to his houſe, be found it empty, ſwept and garniſhed; and taking to himſelf ſeven other ſpirits more wicked than himſelf they entered in and dwelt there; and his laſt ſtate was worſe than his firſt. This is a true repreſentation of ſinners falling from their convictions, and the fearful conſequences of ſuch conduct.

Hence furthermore, our hearing the voice of Chriſt is not ſufficient to bring us to that line which he has drawn, but he requires that we open the door to him: This will bring us to that line, at which, by an act of grace he has appointed to meet the returning ſinner: But fully to determine how much is implied in this phraze of "opening the door" is not a little difficult. Modeſty in expreſſion and thought, becomes mortals on ſuch an important point: Let it be our attendant while we proſecute our inquiry.

It is obſervable here, that ſome have placed the "opening of the door," in an aſſent of the underſtanding or in hearing the voice as juſt conſidered; which we found ſhort of the end, in that many might and did fall therefrom, 〈◊〉 yielding their members ſervants 〈◊〉 righteouſneſs unto holineſs.

Others have placed it, in a conſent of the will, which, (though an indeterminate phraze; yet, as it is generally underſtood for a united act of underſtanding, will and affections,) as far over-ſhoots the mark, as the other fell ſhort; for it ſuppoſes a gracious exerciſe in the heart, anticedent to a principle of holineſs, or the implantation of the new nature; which in the beſt view, is abſurd and contradictory.

To avoid both of theſe extremes, we muſt ſee what man can do in a ſtate of nature, under the awaknings of God's ſpirit; and whether this will not remove the obſtacles which hinder Chriſt from entering the heart. Where, be it obſerved, that though man, by his fall from rectitude, loſt all moral power, nay, and has his "underſtanding darkned through the ignorance that is in him;" yet, he is a rational creature and free-agent; and on this conſideration, ariſes the requirement in our text, not becauſe Chriſt cannot enter the moſt perverſe and ſtubborn heart, but becauſe he will treat us as free agents and accountable creatures; therefore the opening of the door, is ſomething not only conſiſtent with this, but within its reach, under the influences of God's ſpirit. Let us view man in this character of rationality; we ſhall find him always acting by the firſt law of nature, ſelf-preſervation, this is the caſe of all men in a ſtate of ſpiritual awaknings; they ſeek to avoid the impending evil, however they may miſtake the means: Fear of puniſhment for ſin, rouſes them to fly from the wrath to come; and apprehenſions of mercy in Chriſt, ſupports them under theſe fears. This is according to the principle implanted in our nature and as ſuch is rational and laudable, though not meritorious; but in the preſent caſe, is the higheſt ſource from which a man can act without a principle of grace: And in this we muſt allow him to be a free-agent, capable of chooſing and refuſing; and of conſequence, capable of moral honeſty and ſincerity: He may have the ſame kind and ſame degree of ſincerity and honeſty in all his intentions and reſolutions to avoid ſin, from a fear of hell and apprehenſion of mercy through Chriſt, as he can have to fulfil any moral obligation towards man: As it is poſſible he may fail in both; ſo is it poſſible he may perſevere in both, under the power of God's ſpirit; though as yet void of a true principle of grace: He is as capable of the one, as the other, the latter of which, no man doubts of; and why of the former? Both, are acts of real honeſty and ſincerity differing but in the object of intention; which can never alter a man's capability of performance.

A man under convictions of ſin, and awaknings of the ſpirit may have as ſincere preſent intentions to avoid ſin; as the beſt Saint; though ariſing from a different ſource, viz. Fear of puniſhment and apprehenſion of mercy in the Lord Jeſus; and therefore more likely to fall away. And the man that does thus exert his honeſty and ſincere endeavours and intentions of avoiding ſin, and yielding that Chriſt ſhall take the lead; does for the preſent lay down his carnal weapons; not out of love; but of neceſſity; that he may eſcape a greater evil: And in ſo doing, I conceive acts from the higheſt principle of human nature in its fallen ſtate; and goes to his utmoſt ſtretch until Chriſt comes into the heart.

I imagine (though with reverence towards God, and deference to my fathers) that this will anſwer to all intents and purpoſes, the opening the door to Chriſt. What impediments, what bars, what obſtacles are there in the way? None moſt certainly; but Chriſt may enter the heart without moleſtation: For though there are no longings or out-breathings of ſoul after Chriſt, from a principle of love, ſo neither on the contrary is there reſiſting or ſtriving againſt him: Otherwiſe the honeſty and ſincerity of reſolution contended for, is entirely deſtroyed.

And that a man (conſiſtent with free agency) may (under the awaknings of the ſpirit) be brought to this ſtate of paſſiveneſs and reſignation, is not to be doubted; it has been aſſerted by all ancient Calviniſtical divines, as the ſtate where Chriſt meets the ſinner with ſaving grace. But to make the idea clearer, ſuffer the following ſimilitude ſuited ro the idea, ſinners commonly have of GOD: Suppoſe a man was captivated by a cruel nation, by whoſe laws all captives ſhould be burnt at the ſtake; but yet from ſome ſelf end, or compaſſion they ſhould make this offer to him; that it he would ſubmit to take their mark, and wear their livery, by which, he ſhould be bound to them for ever; he ſhould be immediately unlooſed, and enjoy their privileges; I ſay, ſuppoſe a man in this caſe; would he not be capable of the ſtricteſt honeſty, and higheſt degree of liberty in his choice? Beyond doubt: And if he ſhould accept; though not out of love to them, but dread of the faggot, yet the reward is certain; not for the ſake of his choice, but according to their appointment, for the fulfilment of their veracity, and manifeſtation of grace. Exactly ſuch is the caſe with the awakned ſinner; he has no alternative but ſubmiſſion to Chriſt or the devil; he ſees a flaming hell on one hand, and has a glimmering hope on the other: Reaſon decides the choice (though againſt carnal affection) and honeſt and ſincere reſolutions affect it, and through an appointment and grant of grace, the conſequence is happy and certain.

When the man thus honeſtly and ſincerely chuſes a ſubmiſſion to Chriſt, he may enter the heart without violence to the will or free-agency of the man: This removes the impediments which lay in the heart to obſtruct Chriſt; or it opens the door to him: The man can do no more till Chriſt come in; he cannot put forth exerciſes of grace to welcome him into his heart, anticedent to the implantation of the new nature; therefore, ſtands in this ſtate of paſſiveneſs and reſignation, while Chriſt enters and forms himſelf in the ſoul. Which is the next thing to be conſidered, viz.

Thirdly, I will come in to him.

Here is the line where we firſt meet Chriſt: Having yielded the point of ſaving ourſelves, as above, he is ready to help us; by applying to our ſouls the healing Balm of Giliad. But had Chriſt come in before this reſignation, he muſt have deprived us of free-agency, and made us act as meer machines, not accountable creatures, and thus have deſtroyed all virtue throughout the whole moral ſyſtem: But the holy Jeſus will ſooner ſuffer us to go down to hell, according to our own choice, than do this to have his ſaving influences; we moſt ſee and feel our guilty ſtate and need of his aſſiſtance, and ſubmit to receive it: Then he enters the heart by our permiſſion; and having paſſed the door he takes full poſſeſſion of the heart. Now he binds the ſtrong man, the influences of Satan, and deſtroys the old man, the body of ſin and corruption: Having got poſſeſſion of the underſtanding, he leads on to the will and affections: He raſes the devil's kingdom to the ground and ſets up his own in its ſtead, and thus leads captivity captive and gives gifts unto men. He forms the ſoul into a conformity to the divine pattern; gives a new heart and a new ſpirit, fitting the man for every good work; and he believes to the ſalvation of the ſoul. This leads us to conſider in the laſt place.

Fourthly, What is implied in Chriſt's ſuping with the returning ſinner, & he with him. Eating and drinking, are often uſed in ſcripture for enjoyment and fulneſs of ſpiritual good things: Our ſupping with Chriſt may then imply that we experience the bleſſedneſs of them who hunger and are filled with the fullneſs of Chriſt: And alſo that we are now at peace and agreement; for being formed in Chriſt, we can no more be at variance, but delight in him and he in us; hence he ſays, my father will love him and I will love him, and we will come unto him and take up our abode with him. Chriſt not only ſanctifies, but abides in our hearts, and delights to commune with us by his ſpirit hence this ſupping together is called the Fellowſhip of the Spirit, there are ſpiritual communications from Chriſt to believers and out breathings of ſoul in believers after Chriſt: Truly ſays the beloved deſciple our fellowſhip is with the father, and in his ſon Jeſus Chriſt. Chriſt not only puts life into the ſoul; but maintains it, and upholds fellowſhip with it: This is the bleſſedneſs of them that open the door unto the Amen, the faithful and true witneſs, he ſups with them, and they with him.