The Opening of the Heart to Christ by Faith the Great Design of the Gospel
“IF ANY RLA.N HEAR MY VOICE AND OPEN THE DOOR, 1 WILL COME IN TO HIM.” Rev. 3: 20.
The powerful voice of Christ is the key that opens the door of the soul to receive him. The opening of the heart to receive Christ is the main design in all the external and internal administrations of the gospel and the Holy Spirit.
The gospel has two great designs. One is, to open the heart of God to men, and to show them the everlasting counsels of grace and peace which were hid in God from ages and generations past; that all men may now see what God has been designing and contriving for their happiness in Christ before the world was: “To make all men see what is the fellowship of the mystery which from the begimiing of the world hath been hid in God, who created all things by Jesus Christ; to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.” Ephes. 3:9, 10. The other intention of the gospel is, to open the hearts of men to receive Jesus Christ, without which all the glorious discoveries of the eternal counsels and gracious contrivances of God for us, would signify nothing to our real advantage. Christ’s standing, knocking, and speaking by his Spirit, of which we have before treated, receive their success, and attain their end, when the heart opens itself by faith to receive him, and not till then. Hence we see our ninth doctrine is,
The opening of the heart to receive Christ by faith, is the great desig7i of the gospel.
This is the mark to which all the arrows in the gospelquiver are levelled — the centre into which those blessed lines arc drawn. “These are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name.” John 20: 31. All the precious truths that are written in the Scriptures are to bring you to faith. The great design of the Spirit in his illumuiations, convictions, and humiliations is the same thing: “This is the work of God, that ye believe.” John 6: 29. It is not only a work worthy of such an author, but that on which God’s eye is fixed in his workmgs upon us — the end and aim of his work.
Great persons have great designs. This is the glorious project of the great God, and each person in the Godhead is engaged in it. 1. The Father’s hand is in this work, and without it no heart could ever open or move towards Christ: “No man can come to me, except the Father which hath sent me draw him.” John 6: 44. None but he that raised up Christ from the dead, can raise up a dead heart to saving faith ui him. 2. The Son’s hand is in this work; he is not only the object, but the author of our faith. “We know that the Son of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.” 1 John, 5: 20. 3. And then the Holy Spirit comes from heaven expressly to convmce sinners of their need of Christ, and beget faith in them. John 16: 9. So that this appears to be the great design of heaven, the drift and level both of the word and works of God. Touching this design of the gospel I shall here speak, endeavoring to illustrate this great and glorious project of heaven in its greatness; its difficulty; the Agent and instrument employed in it; and its scope and aim. And,
I. Of the GREATNESS of this design of God. “We little understand what a marvellous thing is done on the earth when the heart of a sinner is brought to close with Christ by faith. It would transport us with admiration, did we thoroufrhly consider it. “Well may the apostle place it in the first rank of the wonderful works of God: “Great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world.” 1 Tim. 3: 16. Observe with what works of wonder faith is here associated. It is an astonishing work of God, that ever God should be manifested in the flesh — that he who thunders in the clouds should cry in a cradle — that he who is over all, God blessed for ever, should become a man. It is astonishing, that when he was taken down dead from the cross, laid in the sepulchre, and the stone sealed upon it, he should rise on the third day from the dead by his own power. That the gospel should be preached to such miserable people as the Gentiles were, the scorn and contempt of the Jews. And no less marvellous is it, to see the hearts of such poor creatures, which were glued fast to idolatry and dead in sin, open to Christ upon such self-denying terms as to let go all they had in the world for a blessed inheritance which they never saw. Were not this a marvellous work of God indeed, there would not be such joy and triumph in heaven among the holy angels, as there is on the opening of every sinner’s heart to Christ. Luke 15:7, The whole city of God is moved with it. Heaven rings with the joyful tidings. As soon as the will begins to bow and open to Christ, the news is quickly in heaven, and all the angels of God rejoice at the tidings. As when a young prince is born, there is joy in every city throughout the kingdom; so also there is in heaven, when Christ hath gotten a new habitation in the soul of any sinner upon earth. Moreover, the greatness of this design appears from the great rewards promised by the Lord to every servant of his who in the least degree helps it on. God would never reward the instruments so richly, if the success of the work were not of great value in his eyes. The ministers of Christ may be ill-rewarded by men, persecuted and reproached for their labor, but God will bountifully repay their pains and faithfulness. “They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever.” Dan. 12:3. All these things show it to be a great and important design, upon which the heart of God is much set.
II. As it is an exceeding great and important work of God, so it is a very hard and difficult work in itself — a work whose difficulties surmount the ability of angels. It is certainly a work carried on by the mighty power of God, through the greatest opposition; and therefore it is said that it is the peculiar prerogative of Jesus Christ, who only hath the key of the house of David, to open the heart of a sinner by faith. He v. 3:7. Men think it is an easy thing to believe; but if you consult the Scriptures, you will qui’ckly be informed how greatly you mistake the nature of this work. The believing soul is said to be risen with Christ, through the faith of the operation of God, who raised him from the dead. Cor. 2: 12. In the resurrection of Christ there was a glorious operation of the power of God indeed I you know it astonished the world to hear of it. The very same power that wrought that, must also be put forth to work this, or it would never be wrought. So again, “By grace are ye saved, through faith: and that not of yourselves; it is the gift of God.” Eph. 2:8. Not of yourselves: you are no more able to come to Christ by faith, in your own power, than Lazarus was able to unbind himself in the grave, and come forth. Yea, in Eph. 1:19, the work of believing is ascribed unto the exceeding greatness of the power of God. No other but the almighty power of God can do it: it exceeds the power of ministers, yea, of angels. Three things will evince the difficulty of this work.
1. The fiature of the work of faith, which is wholly
252 CHRIST KNOCKIKa AT THE DOOH.
supernatural. It is no less than gaining over the hearty and full consent of the will to take Jesus Christ with his yoke of obedience, Matt. 1 1: 29, and with his cross of sufierings, Matt. 16:24. And how far these will carry a man into dangers, losses, and sufferings, who can tell? and all this upon the account of an unseen happiness and glory. Lusts and corruptions must be mortified, pleasures and profits in the world abandoned; reproaches, losses, pains, and all that the devil and the world can lay upon us for Christ’s sake, must be embraced and welcomed. And can it be supposed that any power beneath the almighty power of the Lord, any voice except the efficacious voice of Christ, can prevail with the will to give its firm, explicit consent to such diffi.- cult and self-denying terms as these?
2. Consider the subject wrought upon: the hard, obstinate heart of a perverse sinner — a heart harder by nature than the nether mill-stone. It is as easy to melt the most obdurate rock into a sweet syrup, as it is to melt the heart of a sinner into penitential sorrows for sin. What, to bring a dead heart to life; to make a man bitterly bewail the sins that were his delight, more than he ever bewailed the death of his dearest relation in the world; to make a proud heart renounce its own self-righteousness, which it dotes upon, and take all shame and reproach to itself upon account of sin: this is wonderful. You would think it a strange thing to see the course of the tide stopped with the breath of a man; but 0 what a marvellous thing is here, that at the preaching of the gospel by a poor worm, the Lord should turn the tide ol” the will, and thus bring the soul to a ready compliance with his most self-denying terms and proposals!
3. That which further increases the difficulty of believing is the fierce o’pposition made by tlte enemies of faith. All the powers of hell and earth without us are in league with the corruptions within us, to resist and hinder this work of believing. Never is the devil more busy than when Christ and the soul are treating about union. 0 the discouragements, objections, and difficulties that are rolled into the way of faith I one while it is the highest presumption; another while it is impossible, and utterly too late: sometimes blasphemous injections, like fiery darts, are shot into the soul; at other times the invincible difficulties of religion are objected, and losses and torments are opposed to this work The tempter presents himself in a thousand shapes to hinder the soul’s passing out of nature to Christ; sometimes objecting the greatness of sin, and sometimes the loss of the proper season and opportunity of mercy, together with the want of due qualifications to come to Christ. Thus, and many other ways, he endeavors to prevent sinners from taking hold of Christ: and as every devil in hell opposes this work, so every carnal interest we have in the world is an enemy to faith. We have enemies enough within us, as well as without us, conspiring together to obstruct this work; all things increase the difficulty of believing.
III. We are next to speak of the Agent and instrument employed m this great design.
1. The Agent by whose efficacy the heart is opened is the Spirit of God, without whom it is impossible the design should ever prosper: neither ordinances, providences, or ministers can be successful without him. If the Lord make use of any man for the conversion and salvation of another’s soul, he may rejoice in it; but withal must say, as Peter to the Jews, “Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?” Acts 3:12 So may the ablest minister in the world say, when God blesses his labors to the conversion of any soul, Look not upon me, as though by the strength of my reason, or the power of my gifts, I had opened thy soul to Christ: this is the work of God’s Spirit, in whose hand I am an instrument. 1 Cor. 3:7. He that plants is nothing, and he that waters is nothing — nothing in himself; the very first stroke of conviction, which is introductive to the whole work of conversion, is justly ascribed to the Spirit. John 16:9. The Spirit wlTCn he cometh shall convince the world of sin. He is the Lord of all sanctifying and gracious influences. Ordinances are but as the sails of a ship, ministers as the seamen that manage those sails; the anchor may be weighed, the sails spread, but when all this is done, there is no sailing till a wind come. We preach and pray, and you hear; but there is no motion Christward, until the Spirit of God, compared to the wind, John 3:8, blow upon them. Until he illuminates the understanding with divine light, and bows the will by an almighty power, there can be no spiritual motion heavenward. Now the Spirit of the Lord is a free agent, not tied to means, times, or instruments; but, as at a certain time an angel came down upon the waters of Bethesda, and put a healing virtue into them, so it is here: therefore never come to any gospel ordinance without an eye to the Spirit, on whom all the blessings and efficacy depend. 0 lift up your hearts for his blessing upon the means, as ever you expect saving benefits ii’om them.
2. The instrument by which this blessed design is accomplished in the world, is the gosiel ministry. “Who then is Paul, and who is Apollos, but ministers by whom ye believed?” 1 Cor. 3:5. This is the ordinary method of producing faith; and though God has not bound himself to this or that minister, time, or place, he has bound us to a diligent and constant attendance upon the means of grace: “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?” Rom. 10:14. I confess, it seems a very unlikely means, a weak and foolish method, according to human wisdom; yet by the foolishness of preaching, it pleases God to save them that believe. 1 Cor. 1: 21. That which the wisdom of men derides, God makes eflectual unto salvation. And 0 how many are there that will have cause to bless God to all eternity, for gifting and sending ministers among them, whose doctrine the Lord blessed to the conversion of their souls.
IV. Consider the great design for which these instruments are employed; there are no great designs in the world but aim at some end to be accomplished by them. Now there are two things in this design which are worthy of it.
1. The exaltation of divine grace and the riches of his goodness before angels and men to all eternity. The name of God is never made so glorious in this world, as it is by bringing the hearts of men to believe. God reaps more glory from the faith of a sinner that comes to Christ empty and weary, than from all other works of his hands. He has not like glory from the sun, moon, and stars as from creatures wdiose hearts open to Jesus Christ under the gospel call. Thus they are fitted to manifest the glory of his grace. Eph. 1:5, 6. God will have his rich and glorious grace praised and admired by angels and men for evermore; and every converted soul is a monument erected unto the praise of his grace. Heaven will ring with praises for ever, that the great God would humble himself to come into the heart of a vile sinner, and dwell and walk therem, as the expression is, 2 Cor. 6:16. This is admirable, that the high and lofty One, who inhabits eternity, will take up his dwellingplace in a poor contrite simier, that trembles at his word. Isa. 57: 15.
2. The eternal salvation and blessedness of the soul so opened to Christ, is also the design of this work of opening the heart. “When the soul of Zaccheus was opened by faith, Christ said, “This day is salvation come to this house.” Luke 19: 9. You do not only believe to the glory of God, but to the salvation of your own soul. Heb. 10: 39. The opening of our hearts to Christ now, is in order to the opening of heaven to us hereafter; this is both the end of the work and the intention of the worker. “It pleased God by the foohshness of preaching to save them that beUeve.” 1 Cor. 1:21. It at once puts them into a state of salvation, though they be not yet actually and completely saved. There is a necessary connection between conversion and salvation. Though between conversion and complete salvation there may be many groaning hours and sad days and nights, yet full deliverance from sin and misery is secured to the soul in the work of faith. Christ in you is the hope of glory. Col. 1: 27.
Thus you see this great design projected and accomplished; and that this is the very scope, aim, and intention of the whole gospel, even the opening the hearts of sinners mito Christ by faith, will evidently appear by considering the several parts of the gospel which have a direct aspect upon this design, and the declared intention of the Spirit, who is sent forth to make it efiectual to this very purpose.
(1.) To this the commands of the gospel look; it lies full in the eye of the preceptive part of the gospel.” And this is his commandment, that we should believe on the name of his Son Jesus Christ. 1 John, 3: 23. It is a very great encouragement, if rightly considered, that faith is constituted a duty by a plain gospel precept; for this cuts off the pretence and plea of presumption. What, such a vile wretch as thou, saith Satan, presume to believe in Christ? But here is a command from the highest Sovereign, the contempt of which men shall answer at their peril.
(2.) This also is the declared intention of the gospel ‘promises and threatenings, whereby the souls of sinners are assaulted on both sides. As for ‘promises, how are all the sacred pages of the Bible adorned with them as the firmament with radiant stars. Among which that in the text seems to excel in glory. “If any mnu open to me, I will come in to him.” Like unto which is this: “I am the bread of life: he that cometh to me shall never hmiger; and he that believeth on me shall never thirst; him that cometh to me I will in no wise cast out.” John 6: 35, 37. Such rich encouragements to faith had never been put into the promises, but for faith’s sake. And then for gospel threatenings, though they have a dreadful sound, yet they have a gracious design. What a terrible thunder-clap is this: “He that believeth not the Son, shall not see life; but the wrath of God abideth on him.” John 3: 36. To which another threatening echoes with a like terrible voice: “He that believeth not, shall be damned.” Mark 16: 16. There are dreadful things, you see, threatened in the gospel against unbelievers; but what is the design of those threatenings, but to rouse men by fear out of their imbelief and security, and guide them to Christ? Thus both the promises and the threatenings, though of far different natures, conspire and meet in the selfsame design, even to open the heart to Christ by faith.
(3.) For the sake of this design, all gospel ordinances and officers are instituted and continued in the world to this day. Why did Christ at his triumphant ascension shed forth such a variety of gifts upon men, but that God might dwell among them? “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them.” Psalm 68: 18. The whole frame of gospel ordinances is set up to bring men to Christ, and build them up in him. Eph. 4:12.
(4,) All the scripture records of converted sinners, whose hearts God hath in any age opened, were made to encourage other souls by their example to believe in or open unto Christ as they did. For this purpose the memorable conversion of Paul was graciously recorded. “Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-sufTering, for a pattern to them that should hereafter believe on him to life everlasting.” 1 Tim. 1: 16. Never was any man’s heart bolted and made fast with stronger prejudices against Christ than this man’s was; yet the Spirit of the Lord opened it. 0 how flexible became his will: “Lord, what wilt thou have me to do?” Acts 9:6. This gives great encouragement to other sinners to come to Christ as he did; and therefore when men see other sinners receiving Christ, and themselves continue unbelieving, the examples which God has set before their eyes are a dreadful aggravation of their unbelief “John came unto you in the way of righteousness, and ye believed him not: but the pubHcans and the harlots believed him; and ye, when ye had seen it, repented not afterwards, that ye might believe him.” Matt. 21: 32. Though you saw publicans, reputed the worst of men, and harlots, the worst of women, convinced, humbled, and brought to faith, these sights affected not your souls; you never had one such reflection as this: Lord, have not I as much need to flee from the wrath to come, and seek the salvation of my soul, as these? Will it not be a dreadful aggravation of my misery, that such as these should obtain Christ and heaven, and I be shut out?
(5.) The opening of the heart to Christ is the very end and errand of the Spirit of God, upon whose concurrence and blessing the success of all ordinances depends; upon this design he is sent expressly from heaven to open the understanding and consciences of sinners by conviction. John 16: 9. For it is not in the power of the word alone to produce this eflect; thousands of excellent sermons may be preached, and not one heart opened by conviction.
What remains is the application of this doctrine.
Inference 1. If the opening of the heart to Christ be the direct intention of the gospel, how are they deceived who are satisfied ifi the attainment of some lesser end, while the effectual iicrmiauon of the will to Christ is not at all effected in them. There are some collateral eflects, as I may call them, which the gospel has upon men. It would pain a considerate man to see how sinners fill them.selves with a false happiness in these lesser things, while they still remain in the state of unregeneracy. I would fain undeceive such mistaken souls who bow down under the power of self-deceit, and that in a point in which their eternal salvation is concerned. There are two things which are apt to deceive men in this matter; these are, partial convictions on the understanding, and transient motions on the affections. In these things multitudes deceive themselves, as if the whole design of the gospel were accomplished upon them therein.
(1.) Partial convictions of the understanding — light and knowledge breaking into the mind, producing orthodoxy of judgment: this seems to some the effectual opening of the understanding to Christ, though alas, to this day they never saw sin in its vileness, much less their own special sin; nor Christ in his suitableness and necessity. People who live under the gospel can hardly avoid the improvement of their understandings by the light that shines upon thein; knowledge grows, their faculties expand, and they can talk well on religion and ably defend it. Perhaps they can even pray with commendable variety and largeness of expression: these things gain applause from men, and excite confidence in themselves, while no saving influences are shed down to quicken, change, and spiritualize the heart.
(2.) There are transient motions and touches of the gospel upon the affections, which give some men melting pangs and moods now and then under the word, though it never settles into a spiritual frame, an habitual heavenliness of temper; of such the apostle speaks, Heb. .6: 5. And this is the more dangerous, because they now seem to have attained all that is essential to religion, or necessary to salvation. For when to the light of their understandings there are added melting affections, a man seems to himself complete in all that the gospel requires to the being and constitution of a Christian, as a great divine, Mr. Burgess, speaks. Thus men are apt to reason: If I had only light in my mind, and never found any meltings of my affections, I might justly suspect myself to be a hypocrite; but there are times when my affections, as well as my understanding, seem to feel the power of the gospel. And yet these things may be where the heart never effectually opens to Christ; all this may be but a morning dew, or an early cloud that vanisheth away; as is plain in John’s hearers, John 5: 35, and in Paul’s hearers. Gal. 4: 14, 15. For except the convictions of the understanding are effectual, and the motions upon the affections settled to a heavenly habit and temper, the man is but where he was before as to the real condition of his soul. Were thy understanding so convinced of the evil nature and dreadful consequences of sin, and thy affections and will thereupon so effectually determined to embrace the Lord Jesus, upon a considerate and thorough examination of his terms propounded in the gospel, then thou mightest conclude the great design of it was accomplished upon thy soul; but to rest in general convictions and transient affections without this, is but to mock and deceive thy own soul. Alas, this comes not home to the main end of the gospel.
2. Learn from hence the jn’odigious stubbornness and Jiardness of the hearts of men living under the gospel, which still resist it. You have heard how all its commands, promises, threatenings, and examples bear directly and jointly upon the hearts of sinners to open the will to Christ; yet how few comparatively obey and answer this great design of it. All these are like heaven’s great artillery planted against the unbelief and stubbornness of men, to batter down their carnal reasonings, overthrow their vain hopes, and open a fair passage for Christ into their souls.
“For the weapons of our warfare are not carnal, but mighty through God to the pulHng down of strongholds; casting down imaginations, and every thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.” 2 Cor. 10: 4, 5. If a mound be raised, and many cannon planted thereon, and all are played against the wall of a fort, thousands of shots made and yet no breach, not one stone moved out of its place, you will say that is a strong wall indeed. Beloved, God hath, as I may say, raised a mound in the gospel, planted the great ordnance of heaven upon it, discharged many dreadful volleys of threatenings; nay, he hath, as it were, come under the walls of the unbelieving soul with terms of mercy, and yet there is no opening. 0 prodigious obstinacy. “We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.” Matt. 11: 17. Neither the sweet airs of gospel grace, nor the dreadful thunders of the law, make any impression upon you. 0 what an obdurate rock is the heart by nature. Certainly, every Christian may see enough in others, and find enough in himself, without the help of other books, to confute the doctrine which extols and flatters the nature of man. It is as easy to make an impression with your finger upon a wall of brass, as for the best sermon in the world, in its own strength, to make a saving impression upon a sinner’s will.
3. Is it the great design of the gospel to open the hearts of men to Christ? Then wonder not that it meets toith such strong and fierce opposition from Satan, wherever it is sincerely and poiverfidly preached. As for general and formal preaching, which comes not to the quick, Satan is not so much concerned about it; he knows it will do him no great damage; nay, it secures his interests in the souls of men. But wherever the gospel comes with power, laying the axe to the root, showing men the vanity of their ungrounded hopes, pressing the necessity of regeneration and faith, this preaching quickly gives alarm to hell, and raises all manner of opposition against it. “What is it to preach the gospel,” saith Luther, “but to drive the rage and fury of the whole world upon us?” Satan is the god of this world, all men by nature are his subjects: no prince is more jealous of the revolt of his subjects than he; and it is time for him to bestir himself, when the gospel comes to dethrone him, as it does in the faithful preaching of it. “Now is the judgment of this world; now shall the prince of this world be cast out.” John 12:31. Now he falls as lightning from heaven. Luke 10:18. Now sinners are made sensible of the cruel tyranny and bondage of Satan’s government, and of the glorious liberty offered to them by Jesus Christ. Satan suspecting the issue of these things, bestirs himself to purpose. 0 what showers of calumnies and storms of persecution does he pour on Christ’s faithful ambassadors. Certainly he owes Christ’s ministers a spite, and they shall know and feel it, if ever he get them within the compass of his chain. But let this discourage none employed in this glorious design; the Lord is with them to protect their persons and reward their diligence.
4. If the opening of the heart be the main design of the gospel, Christ and faith ought to he the p’incipal subjects that ministers should insist on among their ‘peoi:ile. There are many other useful doctrines which ought to be opened and pressed in their time and place. Moral duties have their excellencies, but Christ and faith are the great things we are to preach. Let men be once brought to Christ, and the rest will follow; but to begin and end with morality, will never make men gospel Christians. Grace teaches morality. Tit. 2:11, 12; but moraUty without grace saves no man. It has been a grand artifice of the devil to confound grace with morality, and make men believe that nothing more is required for men’s salvation, than a civil, sober conversation in the world, and so lay aside the principal part of the gospel, which opens and presses the necessity of regeneration, repentance, and faith in the blood of Christ. Such preaching as this answers not the design of Christ in the conversion of souls; such preaching disturbs not the consciences of men: the Lord help all his ambassadors to mind the example and charge of their Redeemer, and laying aside all carnal interest, to apply themselves faithfully unto the souls and consciences of their hearers, not as men-pleasers, but as the servants of Christ. Gal. 1: 10.
5. In the next place, this doctrine is of excellent use to convince men of the damning nature of the sin of unbelief — a sin which frustrates the main design of the gospel of Christ on the unbehever’s soul. This is the sin that keeps the heart fast shut against him. As faith is the radical grace, so unbelief is the radical sin. It is the traitor’s gate, through which those souls pass that are to perish for ever. The gospel can do you no good, the blood of Christ can jdeld no saving benefit, while your souls remain under the dominion of this sin. When we consider the mighty arguments of the gospel, we may wonder that all who hear them are not immediately persuaded to Christ by them. And on the other hand, when we consider the mighty power of unbelief, how strongly it holds the soul in bondage to sin, we may wonder that any soul is brought over to Christ even by the gospel. It was not without cause that the apostle puts faith in Christ among the great mysteries of the gospel. 1 Tim. 3: 16. The intrinsic evil and fearful consequences of this sin of unbelief will appear in these three particulars.
(1.) It fixes the guilt of all other sins on the ‘person of the unbeliever; it binds them all fast on his soul: “For if ye believe not that I am he, ye shall die in your sins.” John 8: 24. It were better for thee to die any other death. What more terrible can God threaten, or man feel? This is the sin that makes the death of Christ of none effect to us. Gal. 5: 4. There is indeed a sovereign virtue in the blood of Christ to pardon sin, but thy soul cannot have the benefit of it while it remains under the dominion of this sin. As it was said of the inhabitants of Nazareth in their treatment of Christ, “He did not many mighty works there, because of their unbelief,” Matt. 13: 58; so none of his spiritual works, no ordinances can do thy soul good, until the Lord break the power of this sin. “The word preached did not profit them, not being mixed with faith in them that heard it.” Heb. 4:2. If a man were dangerously sick, or wounded, the best medicines could never recover him, unless received and ajiplied. Unbelief pours the most sovereign cordials of the gospel as water upon the ground. The greatest sins ever committed might be pardoned, did not this sin lie in the way; were this gone, all the rest were gone too: but while unbelief remains, they also remain upon thee.
(2.) Of all the sins that are upon the souls of men, this is the most difficult to be removed. Other sins lie open to conviction, but this has the most specious pretences to countenance it. Men commit this sin out of a fear of sin. They will not believe, lest they should presume; they dare not believe, because they are not qualified. The strength of other sins meets in this sin of unbelief: it is the strongest fort wherein Satan trusts. Take an adulterer, or a profane swearer, and you have an open way to convince him of his sin: show him the command he has violated, and he has nothing to say in his own defence; but the unbeliever has a thousand plausible defences.
(3.) This is the great damning sin of the world. All other sins deserve damnation, “for the wages of sin is death,” but this is the sin in consequence of which other sins damn and ruin the soul. “This is the condemnation.” John 3:19. And it is a sin which damns with aggravated ruin. 2 Thess. 1:8. 0 then, let us mourn over and tremble at this dreadful sin, which opposes and so often frustrates the great design of the whole gospel.
6. Is it the main scope of the gospel to bring men to Christ by faith? then be persuaded heartily to cmnply with this great design of the Father, Son, and Spirit, ministers, orditmnces, and providences, in opening your hearts to receive ChHst this day by faith unfeigned. 0 that I could suitably press this great point, which falls in so directly with the main scope of the whole gospel: and 0 that while I am pressing it, you would lift up a hearty cry to heaven, Lord, give me faith, whatever else thou deniest me; open my heart to Christ under the gospel calls. I not only press you to a general assent to the truths of the gospel, that Christ is come in the flesh and laid down his life for sinners, but to a hearty consent to receive him upon gospel terms — to close with him in all his offices, subjecting heart and life to his authority, living entirely upon him for rightousness and to him by holiness. The value of such a faith as this is above all estimation. For,
(1.) This is the grace which God has dignified and crowned with glory and honor above all its fellow-graces. Its praises are m all the Scriptures. It is called precious faith, 2 Pet. 1:1; soul-enriching faith, Jas. 2:5. That is a poor soul indeed that is destitute of it, whatever the gifts of providence have been to him. And he is truly rich to whom God has given faith, whatever he has denied him of the comforts of this life. This Christ calls the work of God: “This is the work of God, that ye believe.” John 6: 29. So are all other things that your eyes behold the works of God; the earth, the sea, the sun, the moon, and stars, are his handiwork. True, but this is the work, the most glorious and admirable work of God, excelUng all his other works. And,
(2.) That which exalts it not only above all the works
riirist Knocking. 1 2
266 CHRIST KNOCKma AT THE DOOE,.
of God’s hands, but even above its fellow-graces the work of his Spirit, is the high office to which it is appointed in the justification of a sinner. God has singled out this from all the other graces, to be the instrument of receiving and applying the righteousness of Christ for the justification of a guilty soul. You are never said to be justified by love, hope, or desire, but by faith. E,om. 5:1. It is true, all other graces are supposed in the person justified; but none apprehends and applies the righteousness of Christ for justification, but this only. And the justifying act of faith being a receiving act, the glory of God is therein secured: “Therefore it is of faith, that it might be by grace.” Rom. 4:16.
(3.) The grace of faith which I am now recommending to you, is not only the instrument of your justification, but the bond of your union with Christ: “That Christ may dwell in your hearts by faith.” Eph. 3: 17. It is the uniting grace; it is that which gives interest in and title to the person and benefits of Christ; the great thing upon which the eyes of all awakened sinners are intently and solicitously fixed. Whatever views you have of an interest in Christ, and whatever his benefits are worth in your eyes, neither himself nor they can ever be obtained without faith. 0 brethren, there is a day coming when they that now neglect this concern of their souls, would gladly part with ten thousand worlds for the friendship of Christ, could it be purchased therewith; but it is faith that entitles you to Christ and to his benefits.
(4.) That which should yet more endear this grace of faith to you is, that it is the hand which receives your pardon from the hand of Christ, the messenger that brings pardon to a trembling sinner. “By him all that believe are justified from all things, from which they could not be justified by the law of Moses.” Acts 13: 39, They are cleared from all those sins from which the law could never clear them, nor any repentance, restitution, or obedience of their own without faith. 0 what a welcome messenger is faith, and what joyful tidings does it bring I you will say so if you have felt the efficacy of the law upon your conscience — if you have lain, as some sinners have, with a cold horror on your panting bosoms, under the apprehensions of the wrath of God. This fruit of faith is rather to be admired than expressed. Psa. 32: 1.
(5.) Faith is not only the messenger that brings you a pardon from heaven, but it is, as I may say, the heavenly herald that publishes peace to the sinner. 0 iJcace, how sweet a word art thou; how welcome to a poor condemned sinner I “Beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace.” Isa. 52: 7. It is faith that brings this blessed news and publishes it in the soul, without which all the publishers of peace without us can administer but little support. Rom. 5:1. Faith brings the soul out of the storms with which it was tossed, into a sweet rest: “We which have believed do enter into rest.” Heb. 4:3. Is the quiet harbor welcome to weather-beaten seamen, after they have passed furious storms and many fears on the raging sea? 0 hov, welcome then must peace be to the soul that hath been tossed on the tempestuous ocean of its own fears, blown up and incensed by the terrible blasts of the law and of conscience. It was a comfortable sight to Noah and his family, to see an olive-leaf in the mouth of the dove, by which they knew the waters were abated. But what is it to hear such a voice as this from the mouth of faith: “Fury is not in me, saith the Lord; his anger is turned away, and he comforteth thee?” Isa. 12: 1. Fear not thou, the God of peace is thy God.
(6.) Faith not only brings the soul into a calm, but opens to it a door of access into the gracious presence of God; without it there is no coming to him acceptably: “He that Cometh unto God must believe.” Heb. 11:6. This access to God is indeed the purchase of the blood of Christ; but faith is the grace that brings the soul actually into the presence of God, and there helps it to ease its griefs, and with holy freedom to make known its grievances, fears, and burdens to the Lord. This world were not worth living in without such a blessed relief to our troubles. The believer only has the key that opens the door of access unto G od; if he has sins, wants, burdens, afflictions, or temptations, here he can lay them down. Ah, Christian, the time may come when thy heart may be filled with sorrows, and there may not be found a person of thy acquaintance in all the world to whom thou canst turn to relieve thy sorrows. Blessed be God for faith; 0 the ease that the act of faith gives to a troubled soul. Well may it be said, “The just shall live by his faith.” Hab. 2: 4. How can we imagine we should live without it? Our afflictions and temptations would swallow us up, were it not for the sweet assiduous reliefs that come in by faith.
(7.) And yet further to inflame your desires after faith, this is the grace that gives you the soul-reviving sights of the invisible world, without which this world would be a dungeon to us. It is not only the substance of things hoped for, but the evidence of things not seen. Heb. 11:1. 0 it is a precious eye: how transporting are those visions of faith. “Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.” 1 Pet. 1: 8. We who preach of heaven to you, cannot show you the glorious person of Christ there, nor the thrones and crowns that are above; but faith can make these things visible. That is an eye which can penetrate the clouds, and show to you him that is invisible. Heb. 11: 27.
(8.) The grace of faith, which I am now recommending to you, is instrumentally the sustenance of your souls in this world: “The just shall live by his faith.” Hab. 2: 4. When God gives a man faith, he gives it to him to sustain his life, and expects him to live upon it while he lives in this vioiid. He has made plentiful provision for your souls, when he has given them faith, and furnished such a variety of precious promises for it to feed upon. Abraham, Moses, David, and all the saints, lived on no other provision but what faith brought in; and at what an excellent rate did they live. Here man eateth angels’ food. It is a storehouse of provision, it is a shop of cordials: “I had fainted unless I had believed.” Psa. 27: 13. A believer lives the highest life of all men on earth; and as his soul is daily fed by faith, so all his other graces are maintained and daily supported by the provision faith brings them in. The other graces, like the young birds in the nest, live upon the provision this grace of faith gathers for them. Take away faith, and you starve the soul of a Christian. Will not all this engage your desire after faith?
(9.) Consider also, that this is the grace whereby we die safely as well as live comfortably: as you cannot live comfortably without faith in this world, so neither can you die safely or comfortably wdthout it, when you go out of the world. “These all died in faith, not having received the promises; but having seen them afar off, and were persuaded of them, and embraced them.” Heb. 11: 13. These excellent persons all died embracing the promises in the arms of their faith. An allusion to two dear friends embracing each other at their parting. 0 precious promises, says the dying believer; of what unspeakable benefit have you been to me all the days of my pilgrimage. To you I was wont to turn in all my troubles and distresses; but I am now going into the life of immediate vision: farewell blessed promises, scriptures, ordinances, and communion of saints on earth; I shall walk no more by faith, but by sight.
(10.) In a word, this is the grace that saves you: “By grace are ye saved, through faith.” Eph. 2: 8. Your salvation is the fruit of free-grace; but grace itself will not save you in any other method but that of believing. The grace of God runs through the channel of faith; faith is the grace that espouses your soul to Christ here, and accompanies you every step of the way until you come to its full enjoyment in heaven, and then it is lost in vision. It embarks you with Christ, and pilots you through the dangerous seas, till you drop anchor in the haven of everlasting rest and safety; where you receive the “end of your faith, the salvation of your souls.” 0 then, in consideration of the incomparable worth and absolute necessity of this grace, make it your great study, make it your constant cry to heaven, night and day. Lord, give me a believing heart, a heart opening to Jesus Christ. If you fail of this, you come short of the great design of the whole gospel, which is to bring you to faith, and by faith to heaven.