Christ's Earnest Entreaty for Union and Communion with Sinners

“Behold, I STAND AT THE DOOR AND KNOCK.” Rev. 3:20.

Here are pains and patience, all means used by Christ to gain entrance into the souls of sinners. The language speaks the earnestness of his suit, and the vehemency of his desire to be in union with the souls of men. The sixth doctrine, therefore, will be,

Jesus Christ is ati earnest suitor for u?iion and communion with the souls of sinners.

This doctrine lies directly and fully in the intention of the text. In opening it, two things must be spoken to, in the doctrinal part: the demonstration of this truth, that he is so; and the marvellous grace and condescension of Christ, that he should be so.

The DEMONSTRATION of this truth, that Christ is an earnest suitoT for union a?id communion with the souls of sin- 1 ners, I shall draw from a view and consideration of the dispositions and actions of the Lord Jesus towards sinners from first to last. And when you have compared them all together, and by them seen the temper of his heart, how great and clear a light will shine upon this point. That his heart hath still inclined towards union and communion with sinful man, will appear by considering him before his incarnation; in the days of his flesh; at his death; and since his ascension into heaven.

I. Consider him before his incarnation, and you will find two things in that state which plainly speak his desire after union with us.

1. In the covenant of redemption he mn,de with God concerning us before this world had a being; for such a covenant and promise did really pass between him and the Father before all time, or else I know not how to understand this scripture: “In hope of eternal life, which God, that cannot lie, promised before the world began.” Titus 1: 2. To whom could that promise be made, which bears date before the creation, but unto Christ? What else can this mean but the covenant of redemption made between the Father and the Son? the terms whereof are set down in Isa. 53: 10, 11, where you find what Christ was to do, namely, “to make his soul an offering for sin” — and what should be his reward for pouring out his soul unto death, namely, “To see his seed; to see the travail of his soul,” even a church purchased with his own blood. Whether this be not a great demonstration of the inclination of Christ’s heart towards union and communion with sinners, let all men judge. 0 what a value did Christ set upon our souls, that upon such costly terms he would consent to redeem them! Unto this agreement God the Father held hina: “God spared not his own Son.” Rom. 8: 32. And this very covenant Christ pleaded with the Father: “I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me,” John 17: 6. This plainly shows the vehement desire of Christ’s heart to be in union with men; according to Prov. 8:31: “Rejoicing in the habitable part of his earth, and my delights were with the sons of men.” Blessed Jesus, nothing but the strength of thine own desire and love could have drawn thee out of that bosom of delights to suffer so many things for the sake of sinners.

11. Let us consider Christ’s disposition towards union and communion with sinners, in the days of his flesh; and every thing done by Christ carries and confirms this conclusion.

1. Christ’s assumption of our nature manifested his desire after union with us. Herein he gave two incomparable proofs of his transcendent love to us, and desire after us (1.) hipassmg by a superior a7id more excellent nature. “Verily he took not on him the nature of angels.” Heb. 2:16. Angels were excellent creatures, but behold those vessels of gold cast into the fire, and earthen potsherds fitted for glory. It is true, the angels who kept their first estate are members of Christ’s kingdom; he is a head to them by way of dominion, but unto us by way of vital union. Christ takes the believer into a nearer union with himself than any angel in heaven. For the multitudes of apostate angels he never designed recovery, but left them as they were before, bound in chains of darkness unto the judgment of the gi’eat day. Jude 6.

(2.) In uniting our nature to himself, and that after sin Imd blasted its beauty, and let in so many direful calamities upon it. He was found in the likeness of sinful flesh, Rom. 8:3; that is, he was subject to weariness, pains, and death, which, though there is no sin in them, are the effects and consequences of sin: such a nature he took into personal union with himself, not to experience any new pleasure in it, but to enable him to suffer and satisfy for us; and thus to give a convmcing proof of the strength of his love, and the vehemency of his desire to us. His personal union with our nature shows his desire after a mystical union with our persons. He would never have been the Son of man, but to make us the sons and daughters of the living God; he came in our likeness, that we, by sanctification, might be conformed to his likeness. Behold how near Christ comes to us by his incarnation. 0 what a stoop did he make therein to recover us. Rather than lose us, he was contented to lose his manifested glory for a time; for his incarnation made him “of no reputation.” Phil. 2: 7. Behold the desire of the Saviour after union with sinners.

2. The luhole life of Christ upon earth was an evident proof and demonstration of the desire of his heart to be in union and communion with us: “For their sakes I sanctify myself.” John 17: 19. The life of Christ was wholly set apart for us; therefore it is said, “Unto us a child is born, unto us a son is given.” Isa. 9:6. What was the errand upon which Christ came into this world, but to “seek and to save that which was lost?” Luke 19: 10.

All the miracles he wrought on earth were so many works of mercy. He could have wrought miracles to destroy and ruin such as received him not; but his almighty power was employed to heal and to save the bodies of men, that thereby he might win their souls unto himself. “God anointed Jesus of Nazareth with the Holy Ghost and with power; who went about doing good, and healing all that were oppressed of the devil; for God was with him.” Acts 10: 38. When the apostles desired a commission from him to command fire from heaven to destroy the Samaritans, he rebuked them, saying, “Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men’s lives, but to save them.” Luke 9: 55, 56. The whole life of Christ in this world was nothing else but a wooing, drawing motive to the hearts of sinners; he rejected not the vilest of sinners. Luke 7: 39. He rejected none that came to him; he would not have even little children forbidden to be brought unto him. Mark 10: 14. What his winning compassion should be, was long before predicted by the prophet: “A bruised reed shall he not break, and the smoking flax shall he not quench.” Isa. 42: 3. Christ was in the world as a magnet drawing all men to him; his deportment was every way suitable to his commission, which was to preach good tidings unto the meek, to bind up the broken-hearted, to proclaim liberty to the captive, and the opening of the prison to them that are bound. Isa. 61:1.

3. As his life, so his doctrine was a most apathetic invitation unto shiners. “Never man spake like this man.” John 7: 46. Whenever he opened his lips, heaven opened, the very heart of God was opened to sinners; the whole

Stream and current of his doctrine was one continued powerful persuasive to draw sinners to him. This was his language: “Come unto me, all ye that labor and are heavy-laden, and I will give you rest.” Matt. 11: 28. “In the last day, that great day of the feast, Jesus stood and cried, If any man thirst, let him come unto me and drink.” John 7:37. He compares his invitations to the call of a hen, to gather her chickens under her wings: “0 Jerusalem, Jerusalem, how often would I have gathered thy children together, as a hen doth gather her brood under her wings!” Luke 13: 34. Certainly the whole gospel is nothing but the charming voice of the heavenly bridegroom.

4. The joy he always expressed for the success of the gospel, shows him to be an earnest suitor for the hearts of sinners. It is very remarkable that all the evangelists who have recorded the life of Christ, never mention one laugh or smile from him, for he was “a man of sorrows.” Yet once we read that he rejoiced in spirit; and you shall see the occasion of it in Luke 10:21: “In that hour Jesus rejoiced m spirit.” And what was it that gladdened his heart but the report brought him by the seventy, who returned with joy, saying, “Lord, even the devils are subject to us through thy name!” And he said unto them, “I beheld Satan as lightning fall from heaven.” Ver. 17, 18. Satan’s kingdom was going down in the world, and the mysteries of salvation were revealed unto babes; this made his holy heart leap with joy, to behold the success of the gospel destroy mg Satan’s kingdom, and the poorest, meanest among men enlightened and converted by it. This was a cordial to his very soul, and showed the earnestness of his desire after union and communion with sinners.

5. His sorrows and mourning upo’n account of the obstinacy and unbelief of sinners, speak the vehemence of his desire after union with them. It is said, Mark 3: 5,” When he had looked round about on them with anger,

Chrigt Knocking. 7 “being grieved for the hardness of their hearts.” You see that a hard heart is a grief to Jesus Christ. 0 how tenderly did Christ mourn over Jerusalem, when it rejected him. It is said that when Jesus came nigh to the city, he wept over it. Luke 19 :41. The Redeemer’s tears wept over obstinate Jerusalem spoke the zeal and fervor of his concern for their salvation; how loath Christ is to give up sinners. What a mournful voice is that in John 5: 40: “Ye will not come to me, that ye might have life.” How ready would I be to give you life; but you would rather die than come to me for it. What can Christ do more to express his willingness? All the sorrows that ever touched the heart of Christ from men, were on this account, that they would not yield to his calls and invitations.

6. This appears to be the great design of Christ, by the labors he underwent day and night to accomjMsh it. Many weary journeys Christ took, many sermons and prayers he preached and poured out, and all with the design to open the hearts of sinners to him, and win the consent of their wills to become his. This was the work which he preferred to his necessary food: “My meat is to do the will of him that sent me, and to finish his work.” John 4: 34. As if he had said, My bringing home the elect of God and saving them from the wrath to come, is more to me than meat and drink. So vehement and intense were his desires after the winning of smners, that he would lose no occasion to accomplish it. If he were never so weary with his travels and labors, and an occasion offered to save a lost soul, he would be sure to improve it. You have an instance of this in John 4: Then Cometh he to a city of Samaria, called Sychar. Now Jacob’s well was there. Jesus therefore being weary with his journey, sat thus on the well. Christ was weary with his journey, and sat on the well for a little rest and refreshment in the heat of the day. At the same time comes a woman of Samajia, to draw water; a great sinner she was: Christ compassionately beholding this miserable object, forgets his own weariness, and presently preaches repentance to this sinner and opens her heart; a greater refreshment to him than that well could afford by giving him a seat to sit on or water to drink.

7. The great encouragemetits Christ always gave to comijig and willing souls, plainly show the earnest desire of his heart after union with them. Never were such encouragements given as Christ gave to draw the souls of men to him. It is remarkable in what general terms and forms of expression he delivered them, that none might be discouraged, but come in hope to him: “Come unto me, all ye that labor.” Matt. 11: 28. “If any man thirst.” John 7: 37. All the terms of invitation are exceeding large, which shows the desire of his heart to be so also; and his practice was answerable to his invitation; his mercies and compassions never failed when the vilest sinners came to him in repentance and faith. You read that when Christ sat at meat in the house of Simon the Pharisee, there came in a poor convinced sinner, who had guilt enough upon her to sink ten thousand souls to hell; this poor woman comes with great humility unto Christ, not presuming to come before his face, but falls down behind him, kisses his feet, washes them with tears, and wipes them with the hair of her head — all demonstrations of a broken heart. And how did the merciful Jesus welcome this poor sinner? He seals her pardon, commends the fervor of her affections, and sends her away a joyful soul, Luke 7: 37-50; herein making good that gracious promise, “Him that cometh to me I will in no wise cast out.” John 6: 37.

8. The dreadful threatenings of Christ against all who refuse him and shut the doors of their hearts against him, show his vehement desire to prevent the loss and ruin of souls. The threatenings of Christ are not intended to discourage any from commg to him, to fright away souls from him; no, that is not their intention: but to “bring them under a blessed necessity of compliance with his terms. 0 the dreadful threatenings which, like claps of thunder, come from the mouth of Christ against all who refuse or delay to come unto him: “If ye believe not that I am he, ye shall die in your sins.” John 8: 24. “He that belie veth not the Son shall not see life.” John 3: 36. What a terrible thunder-clap is that against all unbelievers. “He that believeth not, shall be damned.” Mark 16: 16. All these and many more warnings are given from heaven to prevent the ruin of men; the very threatenings of the gospel carry a design of mercy in them: damnation is threatened, that it may be prevented.

9. And then, in the last place, herein appears the earnestness of Christ after union with simiers, that when he could be no longer a preacher to this world in his own person, he ordahied a succession of muiisters, in his bodily absence from us, to gather and build the church, and to continue to the end of the world — to carry on the suit that Christ had begun, as long as there was one elect soul in the world lying in the state of sin and nature.

Christ could not always abide here; he must die, or we could not live; he must rise again, or we could not be justified; our interests called him to another place and state. Now when Christ was to ascend to heaven, he chooses and calls men, men like ourselves, whose presence and appearance should not affright or discourage us — who should treat with us in a familiar way about the great concerns of our salvation in his name and stead. “We are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.” 2 Cor. 5: 20. He did not commission angels to be his legates, their presence would confound and terrify us; but men cast in the same mould with yourselves, who may say to you as Elihu said to Job,” Behold, I am according to thy wish in

God’s stead: I also am formed out of the clay. Behold, my terror shall not make thee afraid, neither shall my hand he heavy upon thee.” Joh 33: 6, 7. Upon these commissioned officers of Christ he poured forth excellent gifts, in great and useful variety, to fit the capacities and various dispositions of men’s souls. When he ascended up on high he gave gifts unto men. Psalm 68: 18; this ministerial office is by him established in the church, “till we all come in the unity of the faith and of the knowledge of the Son of G od, unto a perfect man, unto the measure of the stature of the fulness of Christ.” Eph. 4: 13. Unto these his ministers he gives the highest encouragements to quicken them in their labors. If one do one part of the work and another the other — if one soM’eth and another reapeth, he tells them both, “He that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth and he that reapeth may rejoice together.” John 4:36. He tells them that every soul they win to him shall be as a jewel in their crown of glory. “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. What is Christ’s intention in all these encouragements to his ministers? Surely, it is as if he should say to his servants, Study hard, pray earnestly, plead with sinners affectionately; every soul you win to me shall make an addition to your glory in heaven.

. Weigh now the force of this second demonstration from the life of Christ. Will you have a proof of Christ’s earnestness to gain the hearts of sinners? his whole life on earth was a proof of it; his doctrine, so full of pathetic invitations, proves it; the joy of his heart at the success of the gospel — his tears and sorrows for the obstinacy of unbehevers — his labors and travels to gather sinners to him — his admirable encouragements put into general invitations — his dreadful threatenings to all who reject his invitations — his commissioning and qualifying, continuing and encouraging his ministers to carry on his suit in his name — all these things make a full demonstration that Jesus Christ is an earnest suitor for union and communion with the souls of sinners.

III. The death of Christ is the fullest demonstration that ever was or can be given of his love to sinners, and desire after union and communion with them. His doctrine and life discovered much, but his sufferings and death abundantly more. In his doctrine he spent his breath, but upon the cross he spent his blood. Here he comes suing to the souls of sinners in his scarlet robes, his red garments — garments dipt in his own blood. You may now propound the same admiring question the church propounded, Isa. 63: 1, 2: “Who is this that cometh from Edom, with dyed garments from Bozrah; this that is glorious in his apparel, travelling in the greatness of his strength? Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat?” Wilt thou know, sinner, why he comes to thee in red garments? It is to give thee such a demonstration of his love as may draw forth all the love of thy heart to him; by this blood he has purchased thy soul as a spouse for himself Acts 20: 28. There are two things in the death of Christ which prove the fervor of his desires after us: the greatness of the sufferings which he endured, and the end to which they were designed; both of which show how the heart of Christ is heated with the vehemency of his own desires after union with our poor souls.

1. The greatness of the sufferings of Christ shows the ardor of his affection. Christ’s sufferings are twofold, external in his body, and internal in his soul; both together making up the fulness of his sufferings. When you shall see what Christ has endured to purchase you to himself, then you may learn what a value he placed upon you, and what desire he has after you.

(1.) The external sufferings of Christ in his body were exceedingly great, for the death he died was not a natural, but a violent death. This death was not in accordance with his nature; for he was not a sinner, and no punishment was due to him. His body was intended for a sacrifice to God, and as a sacrifice it died; therefore it is said, he was “put to death in the flesh,” 1 Pet. 3: 18 — his soul and body were violently rent asunder in the fulness of his strength and vigor. And this violent death was also a cursed death: he was “made a curse for us; for it is written. Cursed is every one that hangeth on a tree.” Gal. 3: 13. A ceremonial curse was affixed to the death of the cross; he that is hanged is accursed of God, saith the law: the intention of that death was to show that the person who died was so vile that he was not worthy to touch heaven or earth, and therefore was hanged between both. Moreover, the violent death Christ died was a most painful death — full of torture, slow and lingering; the cross was a rack to the body of Christ: “I may tell all my bones; they look and stare upon me.” Psalm 22: 17. But yet,

(2.) The sufierings of his body were but the body of his sufferings; the sufierings of his soul were the very soul of his sufierings. These inward sufierings of Christ may likewise be considered two ways. 1. In his bitter sufierings in the garden. 0 what agonies and conflicts, what sharp encounters and distresses his soul there met with from the wrath of God endured for your sakes. Once and again he cried out, Abba, Father, all things are possible, let this cup pass; Father, if it be possible, let this cup pass: thrice he returned to the same place, falling on his face to the ground. The sufferings of his soul threw his blessed body into a bloody agony: “His sweat was as it were great drops of blood falling down to the ground.” Luke 22: 44. 2. In the fulness of his sufferings on the cross. There was his soul for a time deserted of the Father, as to any communications of joy and comfort from him, which occasioned the bitter outcry, “My God, my God, why hast thou forsaken me?” Matt. 27: 46. Never was such a cry heard since the heavens were spread over the earth; never had Christ seen a frown in his Father’s face, from eternity, before this tirfle; but now the smiUng face of God was hid, and a strong impression of his wrath made upon his Son. And now, brethren, you see what Christ hath endured both in his body and in his soul; and all for the sake of sinners. What think you now; is not Christ an earnest suitor? Does not all this fully and plainly speak the ardor of his love, the fervor of his desire after union and communion with us? If this do not, then nothing can demonstrate love and desire.

2. Let us next consider the intentio7i of these sufferings of Christy and how this also demonstrates the earnestness of his desire after union with us. There was a double use and end of the sufferings of Christ.

(1.) One end of Christ’s death was to iur chase our freedom, that we might be culpable of being espoused to him; for we were not in a capacity, while under the curse of the law, to be married mito Christ. The apostle compares the law to a husband, to whom the wife is bound as long as he liveth, and not capable of a second marriage until her husband be dead. Rom. 7: 2, 3. The death of Christ was the death of the law, as a covenant of works holding us under its curse; and so it gave us a manumission or freedom from that bond, and a capacity of espousals to Christ: “Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead.” Verse 4. A slave to another is not capable of being disposed of in marriage until made free: you were in bondage to the law — the slaves of sin and Satan; Christ bought your liberty, for his blood is called a ransom. Matt. 20: 28, and so put you into a capacity of being espoused to himself. Here you see Christ loved you not for any advantage he could receive from you, for you had nothing to bring him; nay, he must purchase you, and that with his own blood, before he could be united to you. 0 incomparable love; 0 fervent desires I

(2.) Another design of the death of Christ was to gain our hearts and affections to himself by the arguments of his death; this he himself has declared to be the intention of it: “I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die.” John 12: 32, 33. Christ endured all that you have heard, and infinitely more than the tongue or pen of man can express; and all to draw thy soul, and win thy consent to come unto him.

The Lord Jesus, by his sufferings, casts a threefold cord over the souls of sinners to draw them to himself.

The death of Christ obtains complete righteousness for guilty sinners; and if any thing will draw the heart of a sinner to Christ, this will. The anxious search and inquiry of a convinced sinner is after a perfect righteousness to justify him before God. This is what the sinner wants; conscience says, Thou hast broken all the laws of God, and art therefore condemned: the law sentences thee to hell. Now what would a poor sinner give for a release from this sentence of the law? 0, ten thousand worlds for a pardon! Why, here it is, saith Christ; come unto me, and thou shalt receive a free, full, and final pardon; my blood cleanseth from all sm, my righteousness answers all the demands of the law. I have taken away the handwriting that was against thee, and nailed it to my cross. Col. 2: 14. Come unto me, and take up thy cancelled bonds; come unto me, and divine justice shall never fright thy conscience more; nay, thou shalt build thy hope upon it. You read that God hath set forth Christ “to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus.” Rom, 3: 25, 26. Here you see the justification and pardon of a sinner built upon that very attribute which was so dreadful to him before. Well then, sinner, is there guilt upon thy conscience, and does thy soul shake and quiver to think how it shall stand before the just and terrible God in the great day? Hearken to the voice of Christ crucified, who calls thee to receive thy discharge; which if thou refuse, the law still stands in its full force against thy soul. This is one cord Christ casts from the cross over the souls of guilty sinners, to draw them to him.

The death of Christ jyrocurc?, ‘perfect cleansing from the pollution of sin, and washes the souls of sinners from all their uncleanness. For, “this is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood.” 1 John, 5:6. He comes by sanctification, as well as by justification. Lord, saith the convinced sinner, what an unclean nature, heart, and life have I? Oh, I am nothing but uncleanness, an abhorrence to God and myself How shall such a heart as mine be cleansed? Come unto me, saith Christ; I came by water as well as blood; in me thou shalt find a fountain for sanctification as well as justification: come unto me, my Spirit shall cleanse thy heart; he shall take away the pollutions of sin, so that it shall be presented to God without spot.

The transcendent love of Christ shines out in its full strejigth upon the soids of sinners from the cross; and there is nothing like love to attract love. When Christ was lifted up upon the cross, he gave such a glorious demonstration of the strength of his love to sinners, as one would think should draw love from the hardest heart that ever lodged in a sinner’s breast. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” 1 John, 4:10. Here is the triumph, the riches and glory of divine love; never was such love manifested in the world. There is much of Grod’s love in temporal providences, but all is as nothing to this; this is love in its highest elevation, its meridian glory; before it was none like it, and after it shall none appear like it. Thus you see Christ casting forth from the cross a threefold cord, which is not easily broken, to draw the hearts of smners to him.

IV. What a mighty demonstration of the desire of his heart towards us, did our Redeemer give at his ascension INTO HEAVEN. As the whole life of Christ upon earth was a persuasive argument to draw sinners to him, so his ascension to heaven has many mighty attractives for the hearts of men. I will only mention two.

1. The gifts he bestowed on men at his ascension, for this very purpose; whereof the Psalmist gives this account: ‘’ 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, He allildes to the Roman conquerors, who in the day of their triumph, scattered their gifts among the people. Thus Christ at his ascension shed forth the gifts of the Spirit in various kinds, qualifying men for the work of the ministry, to enable them to plead with your souls and carry on his suit when he should be in heaven. These gifts were extraordinary in the first age, as the gifts of tongues and miracles; and ordinary, to continue to the end of the world. Eph. 4: 8, 13. To some he gives depth of learning and judgment, to others pathos, a melting influence upon the affections; but all are designed to win your hearts to Christ. This shows what care he took, and what provision he made for the success of his great design to draw the hearts of sinners to him.

2. The ends of his ascension, as they are declared in Scripture, plainly show the vehemency of Christ’s desire to draw souls to him. The declared ends of his ascension were, (1.) To make way for the Sjnrit’s co?ni?ig to convince, convert, and comfort all that come unto him: “Nevertheless I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment.” John 16: 7, 8. “Without the conviction of these things, no man can come to Christ; and no such convictions can be wrought upon the conscience of any man, without the Spirit; and the Spirit could not have come to effect these things upon men’s hearts, if Christ had not ascended: “But this spake he of the Spirit, which they that believe on him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified.” John 7:39. Thus Christ provided for carrying on his great design upon your hearts when he was entering into his own glory: the thoughts of that glory made him not to forget his great design upon earth.

(2.) Another end of Christ’s ascension was, to make intercession with the Father for every soul that should come unto him; that their future sins might make no breach of the covenant between God and them: a privilege that should draw the hearts of all sinners to him. “My little children, these things I write unto you that ye sin not.” Mark it, the intercession of Christ must encourage no man to sin; that would be a vile abuse of the grace of God. But “if any man sin, we have an Advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins.” 1 John, 2:1,2. That is, if sin surprise and deceive a regenerate soul, the bent of whose heart is against it, let him not be discouraged; he has a potent Advocate ascended into the heavens, to continue the peace between God and that soul. 0 what an encouragement is here to gain the consent of a sinner’s heart to embrace Jesus Christ.

(3.) Another declared end of Christ’s ascension was, to lead captivity captive, as in the forecited place, Psalm 68: 18; that is, to lead captive and triumph over Satan as a conquered enemy, who lead us captive in the days of our vanity. He conquered Satan upon the cross. Col. 2:15, and he triumphed over him at his ascension; and without such a conquest and triumph no soul could come to Christ.

(4.) In a word, Christ ascended into heaven to prepare mansions of rest and glory for every soul that should embrace him by repentance and faith in this world. “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.” John 14: 2. As if he had said. It satisfies me not to enjoy my glory in heaven alone; all that come unto me by faith, shall be with me where I am; let them know, for their encouragement, that the glory which God hath given me, I have given them. John 17: 22. All these things loudly speak the fervent desire of Christ’s soul after union and communion with sinners; which was the thing to be demonstrated.

Having proved the point that Christ is an earnest suitor for union and communion with the souls of sinners, we next come to show the marvellous grace and condescension OF Christ that it should be so. And this will appear five ways, to the astonishment of every considering soul.

1. Though Christ be thus intent and earnest in his suit for your consent, yet he gains nothing by you ichen you do consent; the gam is to yourselves, and not to him: He “is over all, God blessed for ever,” Rom. 9: 5 — above all accessions from the creature. What does the sun gain by enlightening and animating the world? Or what does a fountain gain when men drink and are refreshed by its waters? If any soul that hears me this day should resolve henceforth to break asunder all the ties and engagements between him and sin — to subscribe the articles of the gospel — to give away himself, soul and body, to Christ — to live henceforth as a dedicated servant to the Lord Jesus — this would turn to the infinite and everlasting advantage of such a soul; but Christ cannot be profited thereby.

2. And that which still increases the wonder is, that though Christ make no profit by our conversion, yet has he impoverished himself to gain such unjprojitable creatures as ive are to him. He hath made himself poor to make us rich; so speaks the apostle: “For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.” 2 Cor. 8: 9. He expends his riches, but gains no advantage to himself. His incarnation impoverished his reputation. Phil. 2:7. How poor was Christ when he said, “But I am a worm, and no man; a reproach of men, and despised of the people.” Psalm 22: 6. How poor in temporal comforts, when he said, “The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.” Matt. 8: 20. Yea, how poor was he in spiritual comforts, when that astonishing cry broke from him upon the cross, “My God, my God, why hast thou forsaken me?” Matt. 27: 46. 0 let it astonish us, that Christ should earnestly desire union with our souls upon terms of such deep self-denial to himself.

3. Though Christ gain nothing by you, and impoverished himself for you, yet he endures many vile repidses, delays, and denials of his suit, and yet will not leave you. 0 astonishing grace I One would think that the least delay, and much more a refusal of an overture from Christ, upon such terms as these, would make his indignation quickly rise against such a soul; and that he would say, Thou hast refused my ofier, so full of self-denying and condescending grace, and never shall another offer be made to so unworthy a soul. Yet you see he is contented to wait as well as knock: “Behold, I stand at the door and knock.”

4. Herein the admirable grace of this heavenly suitor appears, that Jesus Christ passes by millions of creatures of more excellent gifts, and never makes them one offer of himself, never turns aside to give one knock at their door; but comes to thee, the vilest of creatures, and will not go from thy door without being heard. Knowest thou not, sinner, that among the unsanctified there are multitudes of men and women of more excellent parts, strong memories, and solid judgments — yea, of purer conversation, strict morality, adorned with excellent social virtues, capable, if called, to do him abundantly more service than thou canst? yet these are passed by, and he becomes a suitor to such a poor worthless thing as thou art, yea, and rejoices in his choice. “I thank thee, 0 Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” Matt. 11: 25. Here is the triumph of free-grace.

5. This increases the wonder, that Jesus Christ should desire and delight to dwell in such an unclean heart as thine, which, from the beginning, has been the seat and throne of Satan, full of all uncleanness and abominations. 0 that Christ should make an overture of love to such a polluted soul — that he should choose to erect his throne where Satan’s seat was! Look into thine own heart, sinner, and think what can Christ see there to be desired? Thou knowest thy heart has been a sink of sin, thy conscience like a sewer, into which all the filth of thy life has been cast; yet Christ passes by thee, as thou liest in thy blood and filthiness, and casts his love upon thee and his desire towards thee. Ezek. 16: 6, 8. All these things make it astonishing in our eyes that Jesus Christ, the Lord from heaven, should become an earnest suitor for union and communion with the souls of sinners.

Inference 1. If Christ is such an earnest suitor for union and communion with the souls of sinners, it follows, that sin7iers can justly charge their damnation wpon none hut themselves,. Your blood must be upon your own heads; salvation by Christ is not only freely offered, but you are with great importunity persuaded to accept it. Christ offers you life, and you choose rather to die than accept it upon his terms; where now can your ruin be charged but upon your own wilful obstinacy? “0 Israel, thou hast destroyed thyself” Hosea 13:9. Thou art the author of thine own ruin; I would have gathered thy children, said Christ to Jerusalem, but thou wouldest not; your ruin, therefore, lies upon yourselves, and upon none besides. Indeed, if the ministers of Christ are negligent in their duty, they may be accessories to your destruction; but that is poor relief to you. As for myself, I hope I may, with Paul, take God to record this day, that “I am pure from the blood of all men.” Acts 10: 26. Now, consider what a dismal aggravation of your destruction will this be, that you perished by your own hands: this cuts off all plea and apology.

2. Hence it also follows, that distressed sinners have ow reason to question Christ’s willingness to receive them when their hearts are made iailli?ig to come unto him. It would be little less than a blasphemous imputation of insincerity to Christ himself, to question his willingness to receive broken-hearted sinners, after so many protestations as he has made in the gospel, of his earnestness for their salvation; that scripture, John 6: 37, puts it out of doubt: “Him that Cometh to me I will in no wise cast out.” I know guilt breeds many fears and jealousies in the hearts of sinners; will Christ ever accept and receive such a one as I? Try him, he has said he will: let him have but the deliberate consent of thy heart to his terms, and then, if thou art rejected, thou wilt be the first soul that ever met a repulse from him.

3. By Christ’s earnest suit for the souls of sinners, you may see the inestimable worth of the soul of man. Were not the soul of man of great value, Jesus Christ would never be so deeply concerned about winning and saving it. Sinners have a low esteem of their own souls — they will sell them for naught; but Christ knows their true worth, and his solicitude to save them is answerable to his estimation of them; he counts when he has gained a soul, that he has gained a treasure. Therefore he pleads and waits so earnestly for the salvation of them. Two things speak the great value of the soul of man.

(1.) That it is now capable of espousals to the So?i of God; upon which account it is that Christ so earnestly seeks its love, and sues for its consent. This is a dignity beyond that of all other creatures in heaven or in earth; no angel in heaven, no other creature but the soul of man on earth, is capable of espousals to Christ. It is a dignity above that of angels, for Christ took not on him their nature, and the union of the divine and human natures is the foundation of the union between Christ and his people. Angels are members indeed of Christ’s kingdom, and he is to them a head of domirtion; but the honor was never conferred upon angels to be members of his body, flesh and bones, as the saints are. Eph. 5: 30.

(2.) As the soul is capable of espousals to Christ on earth, so it is capable of glory with Christ in heaven throughout eternity. “Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my glory which thou hast given me.” John 17: 24. The soul of man has a natural capacity of enjoying eternal blessedness which other creatures have not. And this will be the aggravation of hell-torments, that men capable of the highest happiness should, as it were, receive that capacity in vain; but that which constitutes an actual right to the everlasting enjoyment of Christ in glory, is the soul’s espousals to him here by his grace. Upon these two accounts it is that Christ puts such a price upon them, courts theii love so

162 CHRIST KNOCIvINa AT THE DOOE..

afiectioiiately, laments their loss so pathetically, and encourages his ministers to all diligence in persuading and wooing them for him with such abundant rewards. Dan. 12: 3. Know then your own worth and dignity; neither pawn nor sell so precious a thing as thy soul for any thing Satan can set before thee by way of exchange for it. “What shall a man give in exchange for his soul I” Mark 8: 37.

4. Is Christ such an earnest suitor for union Mdth sinners? then certainly they are the enemies of Christ and the souls of men, who any way endeavor to hinder or break off the union between Christ and them.

Some there are who labor to create jealousies and prejudices in the souls of men against Christ and his ways — men that bring up an evil report of Christ and religion, as that which will expose them to all the miseries of the world. Instigated by Satan, they whisper into the soul’s ear, whom Christ is wooing for himself, that the severity of religion will certainly extinguish all their joys and pleasures; they shall never laugh more, never be merry any more; besides, it will expose all their comforts upon earth to hazard, their estates and lives must fall a prey to their enemies, and this suffering is the estate with which Christ will endow them if they consent to his terms. And that this is no groundless jealousy of their own, bat that Christ himself has openly declared as much: “He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me.” Matt. 10: 37, 38. This is what they must expect as the fruit of their consent to Christ’s proposals. But 0, what will these men have to answer, and how will they stand before Christ another day, who are such professed enemies to his cross, and set themselves so directly in opposition to the great designs of Christ! Is it not enough that you will not enter yourselves, but you will hmder them that would? Matt. 23:13. Thus ungodly parents discourage their children, and one relative another. But, to help souls under this discouragement, I will leave only this one caution with them, that such seeming friends are real enemies, their words are poison to your souls. Satan has employed them to do his work, and hired their tongues for his service. But if the serious care of salvation, and fervent love of Christ be in thy heart, thou wilt resolve, as Jerome did, “If my father and my mother should hang about my neck with tears and entreaties to keep me from Christ, I would fling off my father and my mother, to go to Christ.”

To this head also belong all those scandals and offences which loose and careless professors cast in the way to discourage others from coming unto Christ: “Woe unto the world because of offences.” Matt. 18:7. Woe to the world, this will be their ruin; for by this means such prejudices will be begotten in their souls against Christ and religion, as they will never be able to free themselves from. “Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” Matt. 18: 6. Christians, look carefully to your conversation; for besides the evil effects of sin upon yourselves, you see the mischievous effects of it upon others. And thus we may understand those words, “I charge you, 0 ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up nor awake my love till he please.” Sol, Song 2: 7. Roes and hinds are timid creatures, the least noise will startle and fright them away: such are those who are coming to Christ; young beginners in the ways of religion, how small a matter may discourage them. 0 friend, you have sins enough of your own; brmg not the sin and ruin of other men upon you also.

5. How great is the blindness and ignorance of sinners, who need so much entreaty and importunity to be made happy I It is your ignorance, simiers, that makes aR the gospel importunity necessary; did you know your omu misery, and see Christ as to his necessity, suitableness, and excellency, all these persuasions might be spared; nay, you yourselves would become importunate suitors for Christ. He would not need to be twice offered: there is a conscience in every man, set there on purpose by the Lord to give each an alarm; but the alarm is not heard for want of the knowledge of your sin and misery. Ah, soul, didst thou but know who it is that sues for thy love, and what the benefits of union with Christ are, thou wouldst answer his first call in such language as this: Lord Jesus, write down thine own terms; be they what they will, I am ready to subscribe them with the full consent of my heart and will. And then, how soon would the union be made between Christ and you. Yea, you would watch for and hang on half a word of encouragement from Christ’s mouth, as Benhadad’s servant did on that word of Ahab, “my brother” Benhadad. 1 Kings, 20: 32, 33. There is no need of rhetoric to persuade a condemned malefactor to accept his pardon, or a hungry man to sit down at a full table; but, alas, sin is not felt, Christ is not known; and therefore the one is not bewailed, nor the other desired.

This doctrine also naturally leads us to persuade simiers to embrace Christ’s offer, subscribe to his terms, and debate no more with him, but end the treaty in a cordial present consent; and so close the union between him and their souls. How long, sinner, wilt thou halt, and thy will hang undetermined between Christ and sin, and unresolved in so great and deep a concern? 0 that Christ’s overture may bring the matter to an issue. “Why will you trifle and dally with him at this rate? There is, indeed, a treaty on foot between Christ and you; but you may perish for all that; there is no conclusion or agreement made; Christ and you may yet part. The Lord help you, therefore, to consider

5^ with all seriousness the terms propounded by Christ in the gospel; to count the cost — not to be always deliberating, but to bring matters to an issue, and that with all convenient speed: in order whereunto I will lay two things before you. Ponder well what are the advantages you Vidll gain by Christ, and what is the most you can lose by your consent to his terms; and then bring your thoughts to an issue.

6. Ponder well the advantage?, you will gain by Christ: these are so great and manifold, that it is impossible for me to enumerate or estimate them. It shall suffice in this place to show you one of those bunches of the grapes of Eshcol, that by it you may estimate the riches and fertility of the good land settled upon you by Christ as a dowry; and these are four.

(1.) The same day and hour you give your cordial consent to take Christ upon gospel-terms, that is to say, Christ with his yoke of obedience, and Christ with his cross of sufferings, all your debts to the laio are discharged and ‘paid. What have you been doing ever since you came into the world, but running into debt to God, deeper and deeper every day? What a vast sum owest thou to his justice I and thou art not able to pay one farthing. If thou consent not to Christ’s offer, the bailiff and executioner, death and Satan, will shortly be upon thee, and hurry thee away to that prison from whence thou shalt not come until thou hast paid the last farthing. Matt. 5: 25, 26, If thou consent to Christ’s terms, thy debts are paid upon thy marriage-day, thy bonds are cancelled, and thy discharge in heaven is sealed: “There is therefore now no condemnation to them which are in Christ,” Rom. 8:1; and the reason is given. The righteousness of the law is fulfilled in us that believe. Ver. 4. But how in us? Certainly the meaning is not that the act of faith doth, as a work of ours, satisfy the demands of the law and fulfil its righteousness; but it apprehends the righteousness of Christ, applies it and makes it ours, and so “the righteousness of the la w is fulfilled in us that believe.” Is it an ease and a comfort to be out of debt? Then embrace the ofier of Christ; for after thy espousals to him, the law camiot touch thee by an act of condemnation: it goes to the husband, Christ; thou art discharged. Then resolve what to do: shall the debt run on and increase till justice come to exact it upon you in hell-torments? Or will you accept of Christ and the riches of righteousness in him, and so be fully and finally acquitted from all your debts at once, and able to lie down in peace and enjoy your life without fear?

(2.) Your consent to Christ’s terms, will advance you to an honor above and heijond that of angels. It is said that the children of the resurrection shall be equal to angels. Matt. 22: 30, And it is most sure, that in some respects their union with Christ advances them far above angels; for the apostle tells us, they are ministering spirits, sent forth to minister to them that shall be heirs of salvation, Heb. 1:14; as the nobles in a kingdom count it no dishonor to perform their service to the heir apparent. The ministry of angels is a mystery which we little understand; but by it we receive great and manifold advantages, and it certainly puts great honor on all the members of Christ.

(3.) Christ will not only pay all your debts and exalt you to a dignity above angels, but in the day wherein you cordially consent to his terms, he will entitle you to the most glorious inheritajice ])urchased by his blood. You shall be “heirs of God, and joint heirs with Christ.” Rom. 8: 17. 0 what an inducement is here to close the union between Christ and our souls. If I consent to take Christ upon gospel-terms, I shall be entitled to all the glory in heaven; ‘ir”. it shall be mine as truly as it is Christ’s. It is true the 1*^ glory of Christ will far surpass the glory of the saints; he will shine among them as the sun compared with the stars; but the glory which God gave him, that is, the communicable glory, shall be as truly theirs, as it is his.” The glory

UNION AND COMilUNION. 1G7

which thou gavest me, I have given them.” John 17: 22. Tell my brethren, saith he, John 20: 17, “I ascend unto my Father and your Father, and to my God and your God.” This you shall gain by closing this treaty with a hearty consent to Christ’s terms and proposals,

(4.) If you will consider and consent, you shall he presented by Christ to the Father, pure and sjootless, with exceeding joy arid gladness in the great day. This will be a presentation of your persons to God that should make your hearts leap for joy as you read what the Scriptures speak about it. This, methinks, should induce every soul without further delay to present himself, soul and body, willingly and cheerfully to Jesus Christ. For, first, Christ will bring you in the great day to his Father, in the beauty of perfect ■^T holiness, not a spot or wrinlde upon your souls. Eph. 5: 27. The blood of Christ perfectly washes away every spot of guilt. Then the Spirit of Christ shall have perfectly cleansed the soul from all the defilement of sin; so that it shall come to God pure and beautiful out of Christ’s hand. Second, This presentation will be made with the greatest honor and solemnity. We little think in what triumph Christ intends to bring the poorest believer to his Father. “With gladness and rejoicing shall they be brought: they shall enter into the king’s palace.” Psalm 45: 15. They shall be presented “faultless before the presence of his glory, with exceedinojoy.” Jude 24. Joy running over joy, upon all hands: God himself will rejoice that he created a soul that has sincerely bestowed itself upon Christ; Jesus Christ will rejoice that he shed his blood for the soul that places his sole righteousness therein; the Holy Spirit will rejoice that he came with a commission from the Father and the Son to draw such a soul to Christ, who has obeyed his voice. The angels will rejoice with joy unspeakable. “There is joy in the presence of the angels of God over one smner that repenteth.” Luke 15:10. If the consent of any of your souls

m shall be this day gained to Christ — if the word you have heard shall send any poor soul hence to his closet there to make his covenant with Christ, for that is the way of making the union with Christ — in that hour the news of it will be in heaven and excite joy among the angels of God. Lay these and many other privileges together, which the Scriptures will abundantly furnish you, and then consider what a rich bargain Jesus Christ confers on your souls.

7. Again, on the other hand, consider what you may lose by your consent to be Christ’s, and whether these losses are sufficient to balance the gain of such a consent, that so your choice of Christ may be deliberate and full, and you may never repent of the choice you have made. It is a rule in the civil law. Nan consentit qui non seMit — he cannot consent that does not think, understand, and deliberate; and this is the reason of so much flinching from Christ and shameful apostasy in times of persecution: men did not think of such sufferings and losses, they are matters of surprise to them. To prevent all such occasions of offence, our Lord deals candidly and openly with us, and tells us beforehand what are the worst things that may befall us for his sake. “These things have I spoken unto you, that you should not be offended. They shall put you out of the synagogues; yea, the time cometh, that whosoever killeth you will think he doeth God service.” John 16: 1, 2. But he adds, “These things have I told you that, when the time shall come, ye may remember that I told you of them.” Ver. 4. Remember, in times of persecution, that all these things were propounded and consented to; they were the very terms you subscribed to me; had you not liked them, you might, at the everlasting ruin of your immortal souls, have refused and rejected them. The things you are to balance with the gain of Christ may be divided into two classes.

(1.) The things that you must part with, namely, your lusts and all the vicious pleasures you have had in them.

However much profit or pleasure they have brought you, away they must go; they must he devoted to destruction and mortification, or you can have no interest in Christ; you must bid adieu for ever to all your sinful courses and comjDanions. “His servants ye are to whom ye obey.” E-om. 5:16. Be they as pleasant and profitable as your right eye or hand, they must be plucked out and cut ofl. Matt. G: 29, 30. Does this sound harsh and unpleasant to your ears? Does this cause you to demur? 0 consider what it is to part with sin; it is but to part with the disease of your souls, and the instruments of your everlasting ruin. Which of you would not be glad to part with a fever, the stone, or dropsy? What is passion, but the fever of the soul? What is a hard heart, but a stone? What is covetousness or earthly-mindedness, but the insatiable dropsy of the soul? Now, if men would be glad to be rid of such dreadful diseases in their bodies, and to be restored to soundness, ease, and health; how much more should you be glad to be rid of your corruptions, and have the rectitude, ease, and pleasure of your souls restored again? yea, instead of the impure, vicious pleasures you have taken in sm, you shall enjoy the pure, suitable, and everlasting pleasures of holiness. Consider now, and accordingly make your choice, whether you will take the pleasures of sin, which are but for a season, in exchange for the everlasting joys which are at God’s right hand for ever.

(2.) There are other things which you may be called to part with, and give up for Christ. It is uncertain whether God may call you to -part with your liberty, estate, relations, and life for Christ. Many are never actually called forth to such sufferings; but because many are, and every one of you may be so called, you must realize them, ponder them, and subscribe to those very terms, making full account of these things as if they were now before you, for so Christ hath propounded them. Luke 9: 23. But then weigh

Christ Knocking. O these troubles with the advantages you shall have by them, and not alone by themselves; for so Christ has presented them to you. “And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive a hundredfold, and shall inherit everlasting life.” Matt. 19: 29.

Now, if you think such gainful troubles, such soul-enriching losses are worth accepting for Christ’s sake, then close the union with Christ and bring the matter to a conclusion. Do not befool yourselves by a fond and groundless presumption that these things will never befall you. I fear many flatter themselves with such vain hopes; the Lord knows how soon these suppositions at a distance may be turned into realities before your eyes. You have much reason to expect them, and much more to embrace them, whenever Christ shall call you to them. This is the great work you have now to do, and you cannot safely demur any longer; this matter must come to a conclusion, and the sooner the better. For,

You know that your lives are uncertain, and it is madness to let the great concerns of your salvation lie one day at hazard; your breath is continually coming and going, and must at last be gone. James 4:14. Your souls hang over everlasting dangers by that feeble breath which plays in your nostrils, and every disease is like the flame of a candle held under that thread; and can it either be safe or comfortable to delay so great a work as this, upon which all your expectations of eternal blessedness depend?

Not only your lives are uncertain, but the enjoyment of the gospel, and all the opportunities and means of your conversion, are as uncertain as they. It is true, and to the glory of God be it acknowledged, we now enjoy the freedom and fulness of gospel-mercies; but where has God made any such settlement of these blessings upon you, as puts the enjoyment of them out of hazard? The rain is over, but the clouds may return after the rain. If your privileges bring forth good fruit in your conversion, well; if not, the axe lieth at the root of the tree. Matt. 3:10. And if God remove the gospel from us, as our delays and triflings may provoke him to do, then the treaty is ended, and there is little probability that any thing further will be done between Christ and you. Luke 13: 25.

Bring this matter to an issue with all due speed, because you are not able to give mie sound reason fw a momenCs delay of so great and weighty a concern. Can you be safe too soon? Can you be happy too soon? Certainly you cannot be out of the danger of hell too soon; and therefore why should not your closing with Christ upon his own terms be your very next work? If the main work and business of every man’s life be to flee from the wrath to come, as indeed it is, Matt. 3:7, and to flee for refuge to Jesus Christ, as indeed it is, Heb. 6:18, then all delays are highly dangerous. The man-slayer, when fleeing to the city of refuge before the avenger of blood, when his heart was hot within him, did not think he could reach the city too soon. Set your reason to work upon this matter; put the case as really it is: I am fleeing from wrath to come; the justice of God and the curses of the law are closely pursuing me; is it reasonable that I should sit down in the way to gather flowers, or play with trifles? for such are all other concerns in this world, compared with our salvation.

Bring this treaty to an issue with all due speed, because ^nost soids that perish, perish by delays; men think they have time enough before them and that to-morrow will be as to-day, and so Satan gets, part by part, what he had not confidence to demand in the whole lump. Most that perish under the gospel had convictions upon their consciences, and vain pui-poses in their hearts; but not bringing them to a speedy execution, that was their undoing. “He beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” James 1: 24. It is an allusion to a man that looks in the morning into a glass, where he discerns a spot upon his face, and resolves with himself soon to wash it off; but some diversion or other falls in, other matters take up his thoughts, and so the spot remains all day and he carries it to bed at night. 0 these delays in closing with Christ are the undoing of millions.

Delay not to close this treaty with Christ, because all delay iiicreascs the dijjicdty; and the longer you neglect, the more will your hearts “be hardened by the deceitfulness of sin.” Heb. 3:13. Continuance in sin and quenching convictions insensibly harden the heart and make the will stubborn. Under the first convictions the heart is tender, the affections flovdng; if this advantage were apprehended and pursued, how soon might the work come to a comfortable conclusion; but after a while, those soul-affecting words, sin, Christ, heaven, hell, death, and eternity, will become words of a common sound.

And lastly, beware of delays in this matter, because you can never exj)ect a fairer ojDyortunity for the dispatch of this great concern than, by the special indulgence of Heaven, you enjoy this day. “Now is the accepted time; behold, now is the day of salvation.” 2 Cor. 6: 2. You have the WTind and tide with you; if you will not weigh anchor now, you may lie wind-bound to your dying day. What advantage can you reasonably expect, which God has not furnished you with at this day? You have the means of grace among you, and you have freedom to attend on those means without fear. Say not, I have such or such troubles and encumbrances in the world; for you must never expect to be without them, except you shall find the world another thing than all others find it. Have you health? 0 what a precious season and advantage is that. Art thou sick? 0 what a spur is that. “What is to be done must be done quickly.

But it may be some will plead ignorance, that they know not how to transact so great a concern with Christ, and therefore set not about it; and it is likely there may be truth in that plea. For the help of such souls, I will gather up the sum of what has been spoken about this matter, in the following directions; so that nothing but your unwillingness shall remain to hinder you.

Direction 1. If ever you bring the treaty between Christ and your souls to a happy conclusion, you must sit down and count the cost, Luke 14: 28, else it will be vain to engage yourselves in the profession of religion. It is not Christ’s design to draw you under a rash, inconsiderate engagement, and so to reap more dishonor by your apostasy than ever he shall have glory by your profession. He would have you foresee and seriously bethink yourselves of all the troubles and inconveniences you may afterwards meet with for his sake. You are to embark yourselves with Christ, and abide with him in storms as well as in sunshine; you must “follow the Lamb whithersoever he goeth.” Rev. 14: 4. There is no retreating after engagement to Christ: “If any man draw back, my soul shall have no pleasure in him.” Heb. 10: 38. It is eternal death by the law of heaven, to desert Christ’s colors in the day of battle. Well, then, retire into the innermost closet of thy soul; sit quiet and patiently there, till thou hast debated this matter fully with thy own thoughts, and hast balanced the good and the evil, the profits and losses of religion. For want of this the church is filled with hypocrites, and hell with inconsiderate and rash professors: the more we deliberate, the better we shall conclude.

Direction 2. Having debated the matter over and over in thy most serious thoughts, let not Satan disccmrage thee from casting thy soul at Christ’s feet, with a hearty consent to all his terms, for want of such qualifications as thou canst not find in thy own soul. It is usual for Satan to suggest, at such a time, the want of greater sorrow and humihation for sin — that the soul has not lain long enough under the humbling work of the law — that the aggravations of sin have been such that there is no hope of acceptance. Free thy soul from these snares of Satan by the consideration of the truth, that Christ expects from thee no more humiliation than what produces such a hearty, 4eliberate consent as thy will is now to give; and such a consent once gained, no aggravation of sm can be pleaded against the duty of believing.

Direction 3. Distmst not the sincerity of Christ in the gracious offers he makes to coming souls. Be sure that he speaks his very heart in them to thee; the devil labors to sow jealousy and suspicions in the hearts of convinced simiers, that they will not find such a welcome with Christ as he seems to promise them in those encouraging scriptures, Matt. 11: 28, 29; John 6: 37; but that something else lies hid in such scriptures, as a mystery which they understand not, and so labors to hinder the accepting act of faith. This is a case as common as it is sad. The Lord help you to avoid this snare, lest instead of honoring Christ by resolved adherence to him, you make him a har, and impute insincerity to the God of truth: “He that believeth not God, hath made him a liar.” 1 John,- 5: 10.

Direction 4. Look uj:) to God to enable you. to come to Christ in this difficult tvork of faith. Do not think faith is of the growth of thine own heart: “No man can come to me, except the Father which hath sent me draw him.” John 6: 44. There is a legal spirit working under evangelical pretences in many souls; teaching them to look within themselves to find that which is quite above them. The apostle points you to the fountain of faith, in Eph, 2:8: it is “not of yourselves; it is the gift of God.” If the power of God must be owned as the cause of every new degree of liiith in the greatest believers, as is plain from Luke 17: 5, “The apostles said unto the LojjI, Increase our faith;” how much more is the productiou of faith itself, and the first vital act thereof to be ascribed to the almighty power of God?

Direction 5. Kecpiiig tliinc eye of ex’pectation upon that almighty 2^oicer, plead icith the Lord importunately to exert that power upon thy soul; and give not over thy suit till thou feel that power upon thee. The time of believing is a time of earnestly pleading thine own danger and necessity; and the Spirit of the Lord will abundantly furnish thee with pleas and arguments to enforce this suit. Such as these:

(1.) Lord, I have thy call and invitation, yea, I have tby command to encourage me to believe; it is no presumption therefore, in thy poor creature, to come after thou hast invited and commanded me: hadst thou not encouraged me, I dared not have moved towards thee. Lord, whose word is it, “that we should believe on the name of his Son Jesus Christ?” 1 John, 3: 23. Is it not thine own? This makes my faith an act of obedience.

(2.) Yea, Lord, I have thy promise, as well as thy com.- mand, made upon no other condition but my coming to thee. Blessed Jesus, hast thou not said, “Him that cometh unto me I will in no wise cast out?” John 6: 37. An invitation is much, but thy promise is more.

(3.) 0 my God, I have not only thy command, making it my duty to believe, and thy promise to encourage me to that duty, but I have the examples of other sinners who came unto thee long ago, and thou didst not reject them: nor do I abuse these examples in drawing encouragement from them; for it was thy very design, in recording them, that they might be so many patterns to all that should hereafter believe on thee. 1 Tim. 1:16.

(4.) 0 my God, I am shut up under a plain necessity; I have no other way to take; I am beaten off from all other refuges; there is no help for me in angels or in men, in duties or self-righteousness; in thee only my soul can find rest. I am shut up to thee as to the only door of hope, Gal. 3: 23; here I must succeed or perish: my soul is burdened and wearied; I know not how to dispose of it, but into thy hands; nor where to lay the burden of my guilt, but upon thee. If I fail here, I am lost for ever.

(5.) Lord, I am willing to renounce all other hopes, refuges, and righteousness, and to rely upon thee only. Duties cannot justify me, tears cannot wash me, reformation cannot save me; nothing but thy righteousness can answer for ra.e. I come to thee a poor naked creature, saying as they of old, “Asshur shall not save us; we will not ride upon horses: neither will Ave say any more to the work of our hands, Ye are our gods; for in thee the fatherless findeth mercy.” Hos. 14: 3. Thus plead with God, and still remember you are pleading for life, yea, for your eternal life.

Direction 6. Labor to make a resolved adve?iture hjjoyi Christ, amidst all these encouragements, let the issue be what it will; resolve to venture, though you have not the least degree of assurance that you shall be accepted and pardoned. This is that brave and noble act of faith which carries the soul to Christ: much as Esther came to the king, “So will I go in unto the king; and if I perish, I perish.” Esther 4:16. It grieves me to think how some imagine that the fervent love of Christ will save and justify them, without any act of belief on their part; but you see that scriptural faith is very different from all this. 0 there are great difficulties and mighty wrestlings iji the work of believing: it is a great matter for a convinced sinner, in the face of so much guilt and vileness and amidst such manifold discouragements from Satan, to cast and adventure himself upon Christ, and that upon such self-denying terms; but the pinch of necessity will bring the soul to this, for now it reasons with itself as the lepers did, If we go to the camp of the Syrians, we can but die; and if we abide here, we must certainly die. 2 Kings, 7:4. So here, if I sit still in the state of nature and continue to delay, my destruction is unavoidable — to hell I must go: and if I cast myself upon Christ, I can but be rejected. But he has said. He will not cast out those that come unto him: in this way of faith there is a possibility, yea, assurance of salvation; this therefore is my only way; to him I will go, and if I perish, I perish.

Direction 7. Never measure the grace of God, nor the mercy of Christ, by your own narrow apprehensions of him; but believe them to be far greater than your contracted understanding represents them to you. Our idea of the pai’doning power and mercy of God, cast in the mould of our own thoughts, disfigures and alters them, so that they look not like themselves, but with a very discouraging aspect upon our souls. By this, Satan keeps off many souls from coming to Christ. The Lord knows how to forgive thee, though thou scarcely knowest how to forgive thyself, for the injuries thou hast done against him. That is a striking scripture to this purpose, in Isa. 55: 7 — 9: “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our Grod, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” Man lies under a double misery, one by reason of affliction, another by reason of transgression; concerning both these, God’s thoughts are not as ours, but far above what we can think. We caimot think such thoughts in respect to others, under misery in themselves or under transgression against us, as God does towards us; nor can we conceive what those thoughts of God are towards us, when we are under misery or sin, as he thinks them. His thoughts will still be above ours, as the heavens are above the earth. So high is heaven that the vast body of the vihole earth is but a small, inconsiderable point to it; the highest cedars, mountains, clouds cannot reach it. God’s thoughts are infthite, ours finite; his thoughts are continued, ours interrupted and at a stand; his are immutable, ours changeable; his are intuitive, ours discursive: therefore never measure his by jout own. The thoughts of pardoning grace in him, are rich, plenteous, and glorious; but when our unbelieving hearts practise upon them, they seem quite another thing. Thou sayest, How can such a wretch as I obtain mercy? Thou knowest not, but the Lord knoweth. 0 if you could take in such a proper idea and apprehension of the mercy and goodness of God, as he has given of them himself, when he passed by Moses and proclaimed himself, “The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity and transgression and sin,” Exod. 34: 6, 7, this would bring you to Christ with much encouragement.

Direction 8. Be 7iot discouraged in the work of faith, though iw comfort should come in by the first act of it; nay, though there should be an increase of trouble for the present. The first saving act of faith certainly puts you into a state of peace, but it may not presently produce the sense of peace; after you have believed and really closed with Christ, you may meet with some discouragements which may make you question whether Christ has received you or no — whether he has any love for your souls or no? Yet persevere, whether comfort come or not; though Christ and safety are inseparable, yet Christ and the sense of comfort are not so: thmk not that all your troubles shall be over as soon as you believe, because it is said, “We which have believed do enter into rest.” Heb. 4:3. That scripture speaks of a state of rest, and not of a present or continued sense of rest.

The woman of Canaan did really believe in Christ, yet met with sore trials under the first act of her faith; yet this took her not off from the work of faith, but rather quickened her the more; she was glad of a word from Christ, and she expected deeds. The words were discouraging: “It is not meet to take the children’s bread, and to cast it to dogs;” yet this beats not off her faith: the dog belongs to the family, and crumbs to the dog. “0 woman,” saith Christ, “great is thy faith.” Matt. 15: 26, 27. If you resolve for Christ, you must not be discouraged; a resolute faith overcomes all difficulties. You pray, you believe, and yet have no comfort; well, the vision of peace is for an appointed time; at the end it will speak, and not lie.

Direction 9, In your treating with Christ, beware of all secret reserves that icill spoil the treaty between Christ and you. “If I regard iniquity in my heart, the Lord will not hear me.” Psa. 66: 18. If there be but a reserve of one lust, that reserve will break off the treaty: be honest with Christ, and say not of any sin, “the Lord be merciful to me in this;” and be sure there is no secret purpose or reserve in thy heart for a retreat in time of danger; but embark thyself with Christ for storms and tempests, troubles and afflictions, as well as peace and prosperity. Christ bestows himself wholly upon you, and he expects the same from you: give up all, or you will receive nothing from him.

Direction 10. Close up your treaty with Christ by a solemn covenant with him; engage yourselves to be the Lord’s. “One shall say, I am the Lord’s; and another shall caU himself by the name of Jacob; and another shall subscribe with his hand mito the Lord, and surname himself by the name of Israel.” Isa. 44: 5. Here you have two things to do: 1. To give yourselves up to Christ, according to that expression, they “first gave their own selves to the Lord.” 2 Cor. 8:5. Make your soul and body, time and talents, henceforth, dedicated things to his service, 2. Take Christ in both his natures and in all his offices to be yours; and to this covenant you are to stand to the last breath, whatever times or troubles shall come. This consent of thy heart to be Christ’s, this choice of thy M’ill in taking him for thine, is but the echo of Christ’s choice of thee; and I would rather have such an evidence of my interest in him, than a voice from heaven to assure me that Christ is mine.