Christ Rejects None Who Open to Him

“IF ANY MAN HEAR RIY VOICE AND OPEN THE DOOR, I WILL COME IN TO HIM.” Rev. 3: 20.

This expression, “If any man,” extends the gracious offer of Christ, and brings in hope to every hearer. It is a general proclamation: “If any man;” as if Christ should say, I will have this offer of my grace go round to every particular person; if thou, or thou, or thou, the greatest, the vilest of sinners, of what quality or condition soever, old or young, profane or hypocritical, wilt hear my voice, and open to me, I will come in to your soul. And hereby all objections are obviated.: as for example, I am the greatest of sinners, says one; I have been a self-deceiving hypocrite, says another; I have resisted grace too long, and fear the time of mercy is past, says a third. The ground of all these, and a thousand more objections, is taken away by the gracious extent of Christ’s offer in the text; for who is he that can limit where Christ does not? This gives us a seventh profitable and comfortable doctrine:

Jesus Christ will 7iot refuse to coine in to the soul of the vilest sinner, icheii once it is made luilling to open to him.

“If any man hear my voice and open the door, I will come in to him.” It is not unworthiness, but unwillingness, that bars any man from Christ: thousands have missed of Christ by their unwillingness, but Christ never put off one soul on account of its unworthiness; Christ is not the sale but the gift of God; you come not to make a bargain, but to receive a free gift: faith is marriage with Christ, wherein nothing but our hearty consent is expected; so runs the strain of the whole Scriptures. “Ho, every one that thirsteth, come ye to the waters, and he that hath no money,” that is, no merit, no worthiness of his own, “come ye.” Isa. 55:1. Behold the free-grace of Christ to the vilest and most miworthy of sinners. So Rev. 22: 17, “Let him that is athirst come; and whosoever will, let him take the water of life freely.” And in the very phrase of my text he speaks again. And yet again, in John 7: 37, “If any man thirst, let him come unto me and drink.” It is very observable throughout the whole gospel, that Christ never made any objection against any soul that came to him, on account of its sinfulness and unworthiness; but all the complaints of Christ are on account of men’s unwillingness. So in his complaint over Jerusalem, Luke 13: 34, “I would, but you would not;” so again, John 5: 40, “Ye will not come to me, that ye might have life.” The complaint is still upon their unwillingness. In stating this point, I shall show what it is to be truly willing to receive Jesus Christ; and how it appears that they who are so, shall certainly be received and graciously accepted of him.

I. What it is to be truly ^VILLING to receive Jesus Christ; for this is meant by opening the heart to him. Now this implies many great and weighty things.

1. It implies and necessarily includes the right understanding of gospel terms. These must be known, pondered, and duly considered, before the will can savingly open, in an act of consent, to Christ’s offer. I desire this may be especially observed, because multitudes are mistaken about this thing: he that does not consider, does not consent; you must exercise your understandings upon the terms and articles of Christianity, or else your consent is rash, blindfold, and unstable. This, in Luke 1 4: 3 1, is called consulting; the consent of faith is the result of previous consultations and debates in the mind: the soul that comes to Christ must take up religion in his most sedate and serious thoughts; turn both sides of it, the dark as well as the bright side of religion, to the eye of his mind; balance all the conveniences and inconveniences, losses as well as gains. If I open to Christ, this I shall gain, but that I must lose; I cannot separate Christ from sufferings: Christ will separate me from my sins; if I seek him, I must let them go; if I profess Christ, Providence will one time or other bring me to this dilemma, either Christ or earthly comforts must go. It is necessary, therefore, that I now propound to myself what Providence may, one time or other, propound to me. He hath set down his terms: “If any man will come after me, let him deny himself, and take up his cross and follow me.” Matt. 16: 24. This self-denial deserves serious consideration; for Christ requires that I give up my life, my liberty, my estate, my relations, and also my own righteousness, which is as hard to be parted with as any of the former. I must take up my cross, that is, the sufferings and troubles which God shall appoint for me, and which I cannot avoid without sin; and I must follow Christ whithersoever he goes. I know not what religion may cost me before I die; all this it has cost others; and there is no bringing down Christ’s terms lower than he has laid them. I must come up to them, they will not come down to me: if I like them not as Christ has left them, the treaty between him and me is ended. “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 folio weth after me, is not worthy of me.” Matt. 10: 37, 38. Where, by worthiness, we are not to understand the meritoriousness of these acts, but the necessary qvialification of the will, and the due preparation of one coming to Christ; these previous consultations and debates in the mind prepare the will to make a serious and welladvised choice of Christ: and for want of this, there are such swarms of hypocrites and apostates in the world.

2. It implies such a sefise of misery in us, and of the necessity and excellency of Christ, as determines the tvill to

184 CHUIST KNOCKINa AT THE DOOR.

the cJwice of Jam, notwithstanding all the difficulties which have fallen or can fall under consideration in the mind, “When the soul sees that in Christ which preponderates over all sufferings, all losses, and all reproaches, and then determines, I will have Christ though I sacrifice all that is dear to me in the world for him, this is to be truly willing to open to Christ. It is true, the enjoyments of this world are understood by Christians as much as other men; they have a feeling sense of the sweetness of earthly enjoyments; their souls have as much affection to the body as other men; they understand the charmmg language of the world and their dear relations in it, as well as others; only they see a greater necessity of Christ, and a greater worth in Christ, than they do in these things. You read that m the famine of Jerusalem they gave their pleasant things for meat to relieve their soul — jewels, bracelets, gold, silver, any thing for bread, Lam. 1:11; they miderstood the worth of these things, knew the cost of them, but they parted with them to preserve life. So it is here — no earthly enjoyment, of what value soever it be, has such an excellency in it, such an absolute necessity to us of enjoying it, as Christ has.

Objection. But 0, saith the soul, who can do this? I am willing to have Christ, and to come up to every term he has laid down in the gospel; I am willing to part with every sin, and to endure any suffering for Christ; but Oh, I tremble to think, if it should come to a prison, to a stake, to an actual separation from all the comforts and relations in the M^orld, what shall I do for strength to go through such difficult work as this? Here is the great difficulty in the way of many souls; they find a willingness, but fear the want of strength.

Answer. How or where you shall find strength to endure these things for Christ, is not the question now before you. God will take care for that, and it shall be given you in that hour, and so others have found who have had the same fears you have. I say, the question is not whether you are able, but whether you are heartily willing. Christ asks but your will; he will provide ability. The greatest believer in the world cannot say, I am able to suffer this or that for Christ; but the least believer in the world must say, I am willing, the Lord assisting me, to endure and suffer all things for his sake.

3. The third thing which perfects the whole act, is an entire choice of Jesus Christ iqjon all the terms iDrescrihed by hitn; the entireness of the choice, without halving or dividing, excepting or reserving, makes the consent full and effectual. There is a twofold consent of the will to Christ.

There is a ‘partial consent, which is always hypocritical, defective, and ineffectual; thus the hypocrite consents to the offer of Christ. He is really willing to have the pardon of Christ, and the glory purchased by Christ; but to part with his beloved lusts, and to give up his earthly enjoyments, his will cannot consent-There is a full and entire consent of the will, called, a believing with all the heart. Acts 8: 37. Now this integrity and fulness of the will’s choice, is that which closetli the union between Christ and the soul, and frees a man from the danger of hypocrisy. And there are three things which make the consent to and choice of Christ complete.

(1.) We heartily consent to he Christ’s, when ive give up all lue are and have to him; so that after this choice of Christ, we look upon ourselves thenceforth as not our own, but bought with a price, to glorify God ui our body and soul, which are his. 1 Cor. 6: 19, 20. Soul and body are all that we are, and both these parts of ourselves do now pass, by an act of our ovoi consent, into the Redeemer’s right; we are not to have the disposal of them; that belongs to him who purchased them. You know that in all purchases, property is altered. You did live as your own, followed your own wills and passions, were under the dominion and at the beck of every lust; but now the case is altered. “We ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures.” Tit. 3:3. So manylusts, so many lords. But now we have given ourselves to Christ, no more to be swayed, this way or that, against his word and the voice of our own consciences. Thus our souls and bodies are his, hallowed, dedicated to Christ, temples for God to dwell in. And then all other things follow of course: if I am the Lord’s, then my time, my talents, and all that I have are his.

(2.) As you must give up all to Christ, so you must derive a7id draw all you want from him; else your choice of Christ is not entire and full. God hath stored up in Christ all that you want, a full supply for every need; and made it all com.municable to you: “Who of God is made unto us wisdom and righteousness, and sanctification and redemption.” 1 Cor. 1: 30. All the believer’s springs are in Christ. Have I any difficult business to do that requires counsel? then I must repair to Christ the fountain of wisdom. Am I under guilt? then I must repair to Christ for righteousness. Is my soul defiled by corruption? then must I go to Christ for sanctification. Do I groan under troubles of soul or body, temptations, or afflictions? then must I reheve myself by the faith and hope of that complete redemption and final deliverance, procured by Christ from all these. If you consent to be Christ’s, you must not look for justification partly upon his righteousness and partly upon your own graces and duties, but must make mention of his righteousness, even of his only. Psalm 71:16. If there is but one conduit in a town, and not a drop of water to be had elsewhere, then all the inhabitants of that town repair thither for water. In the whole city of God there is but one fountain, and that is Christ; there is not one drop of righteousness, holiness, strength, or comfort, to be had elsewhere.

Then we draw all from Christ, when we live upon him, as the new-born infant doth upon the mother’s breast.

(3.) Then is our consent to and choice of Christ entire and full, when ive are ready to deny ourselves and ‘part with any thing ive luive for his sake; reckoning nothing lost to us which goes to the glory of Christ. How dear soever our liberties, estates, or lives are to us, if the Lord have need of them, we must let them go. Thus you read, “They loved not their lives unto the death.” E,ev. 12: 11. These three things show saving faith to be another manner of thing than the world generally understands it to be; and it is impossible for any man’s will to open to and receive Christ, upon terms of such deep self-denial as these, until there be a conviction of our sin and misery, and discovery of Christ in his glory and necessity; and the drawing power of the Spirit upon the soul.

Conviction of our sin and misery makes these terms of religion acceptable; sinners stand debating with Christ, excepting and objecting against his terms, until the Lord has shaken them by conviction over hell, and made them see the dreadful danger they are in; and then their cry is, “Men and brethren, what shall we do?” Acts 2:37; prescribe any means, impose upon us the greatest difficulties; we are willing to comply with them.

Nor will souls ever comply with these terms of the gospel, until a discovery has been inade to them of Jesus Christ in his glory and necessity. When a man feels his wants, and sees a complete remedy, his will then complies readily and freely; the convinced sinner sees a full and suitable supply in Christ for all his wants, a complete Saviour, in whom there is nothing defective, but in all respects according to the wants of a sinner’s heart. 1 Cor. 1: 24.

To all this must be added the ‘powerful drawings of the Spirit, by which the will comes to Christ. “No man can come unto me, except the Father which hath sent me draw him.” John G: 44. When these things are felt on the soul, it hears Christ’s voice, his powerful call, which breaks asunder all the bonds between a man and his earthly enjoyments; and without these things the will is not to be persuaded to comply with the difficulties of religion.

II. We are to show how it appeap>,s that Jesus Christ will not refuse to come into the soul of any sinner, be his sins ever so great, when once he is made willing thus to receive Christ upon his own terms. Oh, sinner, what good tidings are these to thy soul, that Christ will not disdain to be in union and communion with thee, vile as thou art, if thy will stand open to him. The tidings are sweet, and I hope thou wilt find them as sure as they are sweet and comfortable, when thou shalt have seriously pondered the following evidences.

Evidence 1. The truth of this assertion is seen in the form and manner of gospel-invitations. They are designedly put into large, free, and most extensive terms, to assure sinners that Christ will not reject the worst sinner in the world, thus made willing to embrace him; they are framed on purpose to anticipate or take away all objections from sinners. No other condition is put in the gospel but this only. Art thou heartily willing to take Christ upon his own terms? The offers of Christ are extended to all that desire and thirst after him, John 7: 37, to the greatest of sinners, upon this one condition, that they be willing and obedient, Isa. 1:19. “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved.” Mark 16: 15, 16. The invitation is extended to all nations; for in Christ Jesus “there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free.” Col. 3:11. If there is any soul of any condition whatever, under the cope of heaven, whose will is wrought to a hearty compliance with the terms of the gospel, Christ will not be unwilling to come into that soul, though it has been never so vile and abominable; the heart of Mary Magdalene, which had been a habitation of devils, and the soul of a Saul, a bloody, raging persecutor, will make as delightful habitations for Christ as the soul of the most exemplary person in the world, when once the will is thus opened.

Evidence 2. The truth of this assertion further appears from the encouraging promises made by Christ to all who are thus made willing to come unto him. All the promises with one mouth assure the willing sinner of a welcome to Christ. Mark that glorious promise, from which so many thousand souls have drawn encouragement and help at their first coming to Christ: “All that the Father giveth me, shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me.” John 6: 37, 38. Note here,

(1.) That this is not a promise made. to those that are already in Christ, that they shall never be cast out by apostasy or final desertion; but a promise made to coming souls, to such as are moving towards Christ, under great discouragements, fears, and tremblings. When a sinner looks to Christ, and sees his fulness and suitableness, and his own pinching need and want of him, 0, says he, that I had an interest in him, though I should beg my bread in desolate places. But looking into his own heart, and seeing so much guilt and unworthiness there, then saith he, how can I think that Jesus Christ will come into such a heart as this? These are the persons upon whom this promise casts an encouraging aspect.

(2.) And because the fears of such persons are much more than the fears that others have, Christ has put a double negative into this promise, for the soul’s encouragement; I will not, in any case or at any hand, cast out such a soul as this.

(3.) And to put all beyond doubt, he not only assures the soul that he will not, but condescends to give it the reason why he will not cast it out: “I came down from heaven, not to do mine own will, but the will of him that sent me.” John G: 38. As if he had said, This was the very errand upon which I tame down from heaven; it was my great business to receive all that were made willing to come to me; for this I had my Father’s commission: “The Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn.” Isa. 61: 1, 2. I cannot be faithful to the trust committed to me by my Father, should I shut the door upon such souls. How can Christ comfort the soul that mourns, but by opening his arms of mercy to receive it? If he should say to the convinced sinner. Hold thy peace, I will give thee riches, honors, and pleasures in the world; but as for me, thou canst not have union with me; this would nver comfort the heart of a convinced sinner: it is Christ, and none but Christ, can quiet it. Like unto this, is that testimony and promise made on purpose for the encouragement of willing souls: “To him give all the prophets witness, that through his name whosoever believeth on him shall receive remission of sins.” Acts 10: 43. This you see is a truth confirmed by the testimony of all the prophets, who foretold what his gracious readiness to receive poor broken-hearted simiers should be; and they neither did, nor could conspire to deceive the world. These gracious assurances and promises cut off all pleas against faith, from the greatness of sin; and why should we except where God has not excepted? Had Christ said. All sinners of such a degree may come unto me, but let all others stand back, the case had been otherwise; but this promise assures us, that all the sincerely willing, shall be truly welcome to Jesus Christ. Moreover these universal promises take away all fear of presumption in coming to Christ. This is the case of many a soul. I am afraid I am running from despair into presumption; I fear I am an unbidden, and therefore shall be an unwelcome guest to Christ. All this is prevented by these sweet universal terms inserted on purpose in these promises for our encouragement.

Evidence 3. The willingness of Christ to receive the willing soul, however great its sins and unworthiness, appears from the actual grants of ijardon and onercy, eveyi to the vilest sinners, on earth, when they thus come to him. Here you see how the waters of free-grace rise higher and higher. An invitation is much; a promise of welcome is more; but the actual grant of mercy is most satisfying of all. Come on, trembling soul, be not discouraged, stretch out the weak arms of thy faith to that great and gracious Redeemer; open thy heart wide to receive him: he will not refuse to come in. He hath sealed thousands of pardons to as vile wretches as thyself; he never yet shut the door of njercy upon a willing, hungering soul. It is a great matter ta have the way beaten before thee in thy way to Christ. If thou wert the first simier that had cast his soul upon him, I confess I should want the encouragement I am now giving thee; but when so many have gone before thee, and all found a welcome beyond their expectation, what encouragement is breathed into thy trembling, discouraged heart to go on and venture thyself upon Christ as they did. What an example have we in Manasseh, 2 Chron. 33: 3 — 12 — an idolater, one that used enchantments, divinations, and familiar spirits, and shed innocent blood in the streets of Jerusalem. A man might rake the world, and hardly bring to sight a viler wretch, a greater monster in wickedness; yet his heart being broken and his will bowed, this man found mercy. How great -a sinner was Mary, that came to Christ ill the house of Simon the Pharisee, Luke 7: 37-50; so notorious a sinner, that Simon took offence at Christ for suffering her to come into his presence. If this man were a prophet, said he, he would have known who and what manner of woman this is who touched him, for she is a sinner. Yet Mary’s heart being broken for sin, and made willing to accept of a Saviour, received a gracious demonstration of welcome from Christ, and all other sinners are encouraged by her example. Once more, you have an eminent example in the abundant welcome of another sinner to Christ, who owned himself the greatest of sinners; a persecutor, a blasphemer, injurious; but, saith he, “I obtained mercy.” 1 Tim. 1: 16. And the example of his gracious reception with Christ is recorded as an encouragement to all that should hereafter believe. How many thousands are now in hell that never were guilty of greater enormities than the Corinthians. Fornicators, idolaters, adulterers, thieves, covetous, drunkards, revilers, extortioners, such were some of them; yet they were sanctified, washed, justified, in the name of the Lord Jesus, and by the Spirit of our God. 1 Cor. G: 9 — 11. If ever Christ would have shut the door of mercy upon any — if ever he would have been reluctant to come into any souls, certainly these were the souls he would have disdained to come near. 0 what a demonstration is here of that comfortable point before us: that Christ will not refuse to come into the soul of the vilest simier, when once it is made heartily willing to open to him.

Evidence 4. A further evidence of this comfortable truth shall be taken from the scriptural emblems of the ahundant grace of God, and riches of mercy in Christ, towards cdl broken-hearted and icilling sinners. There are some chosen emblems which bring down the grace of God before the eyes of men; among which I will single out three glorious resemblances of free-grace, chosen by his wisdom on purpose for the encouragement of drooping sinners.

(1.) A resemblance from the heavens that cover and compass this earth. What an inconsiderable spot is the whole terrestrial globe, to those high and all-surrounding heavens I And yet these heavens are not at so vast a distance above the earth, as the pardoning. grace of God is above the guilt, yea, and the very thoughts of poor sinners. For, of the pardoning grace of God to penitent and willing souls, that precious scripture speaks, “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 God, for he will abundantly pardon.” Isa. 55: 7. 0, saith the soul, I caimot think God will ever have mercy on such a wretch as L Why? saith he; my thoughts are not your thoughts, and it is well they are not; for as the heavens are higher than the earth, so are my thoughts higher than your thoughts. You caimot take the height nor sound the depth of my pardoning grace.

(2.) Another emblem is taken from the sun in the heavens. You know, that soon this part of the world will be the throne of darkness, the sable curtains of the night will spread over all its beauties, and perhaps in the morning a thick fog or mist will cover it; thick clouds may darken the heavens. But, behold the glorious creature the sun chasing before him the darkness of the night, breaking up the mists of the morning, scattering the dark and thick clouds of heaven; they are all gone, and there is no appearance of them. Just so, saith God, shall it be with thy sins, and thy fears arising out of them. “I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins.” Isa. 44: 22. Thy soul is beclouded, thy fears have been like a mist, so that thou canst not see the grounds of thy encouragement; but my grace shall rise upon thee like the sun in the heavens, and scatter all these dismal clouds, both of guilt and fear, and make a clear heaven over thee, and a clear soul within thee. “Unto you that fear my name shall the Sun of righteousness arise with healing in his wings,” Malachi 4:2.

(3.) Another resemblance you have from the sea, the great abyss, that vast congregation of waters whose depth no line can fathom. Yeer out as much line as you will, you cannot touch the bottom. To this unfathomable ocean the pardoning grace of God is also compared: “Who is a God like unto thee, that pardoneth iniquity and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.” Micah 7: 18, 19. If the loftiest pyramid or highest mountain were cast into the depth of the sea, it would never be seen more by the eyes of men. God has chosen these emblems of his grace, to obviate the common discouragement of Satan, taken from the greatness and aggravation of sin; and thou art to make use of them, and bless the Lord for them. He never designed them for encouragement to sin, but for encouragement to repentance and faith.

Evidence 5. The truth of this conclusion will also appear from the character and properties of the grace and pardoni7ig mercy of God towards p)enitent sinners. There are three glorious characters of divine grace, which all assure such simiers of welcome to Christ, whatever they have been or done.

(1.) It is superahounding grace. Waters do not so abound in the ocean, nor light in the sun, as grace and compassion in God towards broken-hearted sinners. “Let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.” Isa. ^^: 8. The compassion of God inserted that word on purpose to relieve poor souls fainting under the sense of their abounding iniquities. Here is abundant pardon for abounding guilt; and, lest a desponding sinner should not find enough here to quiet his fears, the Lord goes yet further in the expression of his grace: “Where sin abounded, grace did much more abound.” Rom. 5: 20. It overflowed all the bounds, it rose quite above the high-water mark of guilt; but these overfloM’ings of grace run only through that chaimel of all grace, Jesus Christ, to broken-hearted and obedient simiers.

(2.) The grace of God to such souls %free — every way free; it is the design of the gospel to exhibit this its glory. It costs you nothing but acceptance; it is free without merit; yea, free against merit. You can deserve nothing of God, therefore his grace is free without merit; yea, you have deserved hell as often as you have sinned against him, and so it is free against merit. If a pardon were to be purchased by us, we are wholly without means for such a purchase; neither could we borrow from men or angels a sufficient sum: blessed be God, therefore, that it flows freely to us without money and without price. Isa. 55: 1.

(3.) Grace glories in another property also, which is very encouraging to the soul of a drooping simier — it is the attribute which God greatly delights to exercise. The mother gives not her breast with such delight to her hungry crymg child, as the Lord does his mercy to broken-hearted and hungry sinners. In this attribute his people therefore admire him: “Who is a God like unto thee, that pardoneth iniquity and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy.” Micah 7: 18. You cannot give Jesus Christ more delightful employment than to bind up the wounds of convinced and humbled sinners. Let every such soul come to Christ and welcome; for he greatly delights in such employments.

Evidence 6. Such sinners need not doubt a welcome reception with Christ; for should he reject such as these, then none can have the benefit of his blood, and conse-

196 CHRIST KNOCKINCt AT THE DOOE,,

quently it was shed in vain, as water spilt upon the ground. The blood of Christ is invaluably 2^recious, and it cannot be lost; it would be an impeachment of the wisdom and goodness of God to think so; yet so it must be, if broken-hearted and willing souls are rejected and turned back from him. There are but two sorts of sinners in the world, the hardened and the broken-hearted, willing and unwilling sinners. As for impenitent and obstinate sinners, they can have no benefit by the blood of Christ; they shall die in their sins; the gospel cuts them off from all expectation of pardon and mercy. Now there is but one sort of sinners more left in the world, and they are convinced and humbled sinners, who are made heartily willing to receive Christ upon his own terms — who stretch forth the hand of desire to him, and pant after an interest in him. Should Christ reject these also, who shall receive the benefit of his blood? Did Christ die in vain; or can the counsels of heaven prove abortive? No; fear not therefore to go to Christ, thou broken-hearted sinner, thou panting, longing soul; fear not, he will not cast thee out.

Evidence 7. Moreover, for the encouragenent of all such souls, mercy ajid pardon are designed for and bestowed upon the greatest sinners, to enhance the glory of free-grace to the highest. God chooses such sinners as you are, on purpose to illustrate the glory of his grace in and upon you: he knows that you, to whom so much is forgiven, will love much. Luke 7:47. Ye that have done so much against his glory, will excel others in zeal and obedience. 1 Cor. 15:9, 10. You will go beyond others in service for God, as you have done in sinning against him.

Inference 1. Learn hence what an invaluable mercy it is to enjoy the gospel, which is so great a relief to the distressed consciences of sinners. Here only is that balm that heals your spiritual wounds. The gospel hath been too little prized among us, the Lord pardon the guilt thereof to

US. Ah, brethren, if you were in the heathen world with your sick and wounded consciences, what would you do? There are no Bibles, ministers, or promises, not a breath of Christ, or the blood of sprinkling, which are the true remedies of sick souls. That is a pitiful cry, Micah 6:6, 7, “Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousand rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?” Behold here the anguish of a distressed, sin-burdened conscience; it would give up any thing in the world for peace; men would cast their dearest children, their first-born into the burning flames, if that might be an atonement for their sins. 0 the power of conscience, and the misery of an unrelieved conscience; but the gospel which you enjoy leads you to the fountain of pardon and peace. “With his stripes we are healed.” Isa. 53: 5. The voice of the gospel is peace to every one that believeth — a rational peace, founded upon the full satisfaction of Christ, “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.” Eph. 1: 7. Here you see justice and mercy embracing each other; God is satisfied, and the sinner justified; for conscience dem.ands as much to satisfy it, as God to satisfy him.; if God be satisfied, conscience is satisfied. “Blessed is the people that know the joyful sound.” Psalm 89:15. And doubtless it is a joyful sound to every convinced and humbled soul. “Beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace.” Isa. 52: 7. It is a gospel worthy of all acceptation. 1 Tim. 1: 15. It brings with it a fulness of blessings among the people. Provoke not God to extinguish this blessed light. Great is our wantoim.ess, and ominous is our barrenness and ingratitude. “Yet a little wWle is the light with you. Walk while ye have the light, lest darkness come upon you; for he that walketh in darkness, knoweth not whither he goeth.” John 12:35. Should God put out this light, whither would ye go? Who shall pour balm into your distressed consciences?

2. Hence itfolloivs that the heinousness of past sins is no bar to believing and accepting Christ upon gospel-terms. Let no sinner be dismayed by the atrocity of sins past from coming to Jesus Christ for remission and peace. I am aware what mischievous use Satan makes of former sins to discourage souls from the work of faith. By heaping them, together, he raises a mountain between Christ and the distressed soul; but behold this day Christ leaping over these mountains. Could this objection be rolled out of the way, sinners would go on in hope; but certainly, if God has given thee a broken heart and a willing mind, the greatness of thy sin need not discourage thee from believing. For,

(1.) Thou hast sufficient encouragement from the sufficiency of the causes of pardon, whatever thy particular enormities have been. There is a sufficiency in the impulsive cause, the free-grace and mercy of God. Exod. 34: 6, 7; Mic. 7: 18, 19; Isa. 55: 7 — 9; there is mercy enough in God to heal and cover all. And there is no less sufficiency in the meritorious cause of pardon, the blood of Jesus Christ, which taketh away all sin. 1 John, 1:7; John 1: 29. And it must needs be so, because of its divine blood. Acts 20: 28. Neither is there any defect in the applying cause, the Spirit of God, who has already begun to work upon thy heart, and is able to break it and bow it, and bring it fully to Christ, and to complete the work of faith upon thee with power. Thou complainest that thou canst not mourn nor believe as thou wouldst; but he wants no ability to supply all the defects of thy repentance and faith. If, then, the mercy of God be sufficient to pardon the sins of a creature — if the blood of Christ, the treasures and revenues of a king, be able to pay the debts of a beggar — if the Spirit of God, who works by an almighty power, be able to convince thee of righteousness, as well as sin, John 16: 9, 10 — if all these three causes of forgiveness be sufficient, the first to move, the second to purchase, and the third to apply; what hinders but thy trembling conscience may go to Christ, and thy discouraged soul move onward with hope in the way of believing, whatever thy former enormities have been?

(2.) If God raises glory to his name out of the greatness of the sins he pardons, then the greatness of sin can be no discouragement to believing; and this he does. “I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned and whereby they have transgressed against me. And it shall be to me a name of joy, a praise and an honor before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it,” Jer. 33: 8, 9; as a cure performed upon a man laboring under a desperate disease honors the physician, and spreads his name far and near. Satan envies God this glory and thy soul this comfort, and therefore scares thee off from Christ by the aggravations of thy sins. David was willing to give God the glory of pardoning his great iniquities, and with that very argument entreats himx for a pardon: “Pardon mine iniquity, for it is great.” Psalm 25: 11. You see there are strange ways of arguing in Scripture, which are not in use among men; this is one. Lord, pardon my sin, for it is great. He does not say, Lord, pardon it, for it is but a small offence; but pardon it because it is great; and the greater it is, the greater glory wilt thou have in pardoning it. And then there is another way of arguing for pardon in the Scripture, which is peculiar; and that is, to argue from former pardons unto new pardons. When men beg pardon one of another, they are wont to say, I never wronged you before, and therefore forgive now; but here it is quite otherwise: Lord, thou hast signed thousands of pardons heretofore, therefore pardon me again. Such is the plea in Num. 14: 19, “Pardon, I beseech thee, the iniquity of this people, according to the greatness of thy mercy, and as thou hast forgiven this people from Egypt even until now.”

(3.) As great sins as those that now confront thy conscience have been actually forgiven to men, upon their humiliation and closing with Christ. God forbid I should dimuiish and extenuate sin; but certain I am that free-grace has pardoned as great simiers as thou art, upon their repentance and faith. What think you? had you had a hand in putting Christ to death, would not that sin have been as dreadful as any that now discourages you? Yea, certainly, you would have thought that an unpardonable sin; and yet behold, that very sin was no bar to their pardon when once they were pricked in their heart, and miade willing to come to Christ. Acts 2: 36-38.

(4.) If it be the design and policy of Satan to object the greatness of your sins to prevent their pardon, then it is neither your duty nor interest to use it for the same end; thus entering into a confederacy with your mortal enemy in a plot against the honor of Christ, and the salvation of your own soul. Take heed what you do, seal not Satan’s conclusions. Do you think it is a small matter to be confederate with the devil? Certainly this is his design; he magnifies your sins to discourage you from faith. While you were secure and carnal, he never magnified, but diminished your sins to you; but now the Lord has opened your eyes, and you are brought near to the door of hope, mercy, and pardon, he magnifies them, hoping thereby to lame and weaken thy faith, that it shall not be able to carry thee to Christ.

(5.) If thy sin is really unpardonable, then God has somewhere excepted it in the gospel-grant. He has somewhere said, The man that has committed this sin, or continued so many years in it, shall never be forgiven: but in the whole New Testament there is but one sin that is absolutely excepted from the possibility of pardon, and that such a sin as thy sorrows and desires after Christ fully acquit thee from the guilt of This sin indeed is excepted: “The blasphemy agamst the Holy Ghost shall not be forgiven unto men.” Matt. 12: 31. This is that which the Scripture calls “a sin unto death.” 1 John, 5:16. Let apostate professors, transformed into persecutors, scoffers, and haters of godliness and the professors of it, look to themselves; the dreadful symptoms of this sin appear upon such. But the humbled soul thirsting after Christ stands clear of the guilt of that sin.

(6.) If there were no forgiveness with God for great sinners, then great sinners had never been invited to come to Christ. The invitations of the gospel are no mockeries, but things of most awful solemnity. Now, such sinners are called and invited under the encouragement of a pardon. Consult Isa. 1: 10-17, and see the horrid aggravations of the people’s sins; and yet, at ver. 17, 18, you may read the gracious invitations of God, with promises of a full remission. So in the third chapter of Jeremiah, what a sad catalogue of sins wdth their aggravations do you find? and yet it is said, “Go and proclaim these words towards the north, and say, Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon you, for I am merciful.”

(7.) If thy sins had not been capable of remission, God would never have given thee conviction of sin, nor have drawn forth the desires of thy heart in this manner after Christ. He hath united remission to repentance. Acts 5:31, and a blessing to gracious desires and hungerings, Matt. 5:6. There is therefore hope, that when God has given thee one, he will not long withhold the other. This very wounding of thy heart by compunction, and drawing forth thy will by inclination, shows that remission is not only possible, but even at the door.

(8.) Let this also be thine encouragement, whatever Satan or thine own heart may suggest to discourage thee, that great sinners are moving in the way of repentance and faith to a great Saviour, who hath merit enough in his blood, and mercy enough in his heart, to save to the uttermost all that come unto God by him. Heb. 7: 25. The Lord open to the eyes of your faith the rich treasury of free-grace, Exodus 34: 6, 7, and give you a sight of that plenteous redemption and forgiveness which are with God, Psalm 130: 4, 7, that you may not cast reproach on the most glorious attribute of God, undervalue the precious blood of Christ, and stab your own souls with a death-wound of desperation; which is what Satan intends, and what the gospel designs to prevent.

3. If the vilest of sinners may as readily be pardoned, on their closing with Christ by faith, as the least of sinners, the pardon and salvation of sinners is not built upon any righteousness in themselves, but only on the free-grace of God in Jesus Christ. Do not think God hath set the blood of Christ to sale, and that those only are capable of the benefits of it who have lived the most strict and sober lives. No; though sobriety, morality, and strictness in religious duties are commanded and commended in the gospel, yet no man by these things can purchase a pardon for the least sin. “If by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace; otherwise work is no more work.” Rom. 11:6. See how these exclude one another: thus Titus 3:5, “Not by works of righteousness which we have done, but according to his mercy he saved us.” No man can satisfy God by any thing he can do or sufier; not by doing, for all we do is mixed wdth sin, Job 14: 4, and that which is sinful can be no atonement for sin. All we do or can do is a debt due to God, Luke 17: 10, and one debt cannot satisfy for another. Nor yet by mfering, for the sufferings awarded by the law are everlasting; and to be ever satisfying is never to satisfy: so then, by the works of the law shall no flesh living be justified in his sight. The saints in all generations have fled to mercy for remission. Psalm 130: 8. Of the two debtors, Luke 7: 41, 42, though there was a vast difference in the debts, yet of the lesser, as well as of the greater, it is said they had nothing to pay. Nothing but the satisfaction of Christ can meet the demands of God upon you.

4. If the grace of Christ be thus free to the greatest of simiers, it is both our sin and folly to keep away from Christ, and to draw back from believing, for want of qualifications which we find not to be wrought in our hearts. Poor convinced souls think if they had rriore humility, tenderness, love to God, and spirituality of mind, this would be some encouragement to believe; but because they have no such ornaments to dress up their souls withal, they are not fit to go to Christ. Now, to correct this great mistake, let two things be considered.

(1.) Such an idea as this crosses the very stream of the covenant of grace, where nothing is sold, but all is freely given. This is the very spirit of the covenant of works: fain would we find something in ourselves to bring to God, to procure his favor and acceptance; but the gospel tells us we must come naked and empty-handed, to be justified freely by his grace. Rom. 3: 24. We must be justified as Abraham was, who believed in him that justifieth the ungodly; “To him that worketh not, but belie veth on him that justifieth the ungodly, his faith is counted for righteousness.” Rom. 4:5. The meaning is, to him that worketh not in a law-sense, to procure pardon and acceptance by and

204 CHRIST KNOCtCINa AT THE DOOR.

for his works. Go then, poor shiner, unto God through Christ, and tell him thou hast nothing to bring him; that thou comest not to bring, but to receive. Lord, I am a vile sinner, I have nothing to plead but thy mercy and Christ’s merit. This is the spirit of the gospel.

(2.) By delaying faith, for want of these qualifications, you invert the settled order of the gosyel. It is as if a man should say. If I were cured of such and such disease, I would go to the physician. Alas, could you otherwise procure the healing of your corruptions, or the gracious qualifications you speak of, you would have no need to go to Christ at all. Nothing is required of us in coming to Christ, but such a sense of and sorrow for sin, as makes us heartily udlling to accept Christ and subscribe the terms on which he is offered in the gospel.

5. Behold the admirahle condescension of Christ, that he comes into the heart of the vilest sinner, and takes up his abode in that sotd which has been the seat of Satan, wJiere he has ruled, and every lust has been harbored! In two things the admirable condescension of Christ appears. First, in taking union with our nature after sin had blasted the beauty of it. This was marvellous indeed, and was justly admired by the apostle: “He made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.” Phil. 2: 7. “Yea, God sent his own Son in the likeness of sinful flesh.” Rom. 8:3. But, secondly, it is admirable in our eyes that Christ should become united with our persons, and take up his abode in our hearts, after Satan and sin had so long inhabited and defiled them — that he should accept these members as instruments of his service — that very tongue to praise him that had blasphemed him; yet so he is willing to do, and commands us to deliver them up to him: “As ye have yielded your members servants to uncleaimess, and to iniquity unto iniquity; even so now yield your members servants to righteousness, unto holiness.” Rom. G: 19. One would have thought Jesus Christ would have said, Vile wretch, Satan has had the service of thy soul and body, from the beginning to this day; thy memory hath been his storehouse, thy mouth his shop, thy will his throne, and all thy members his tools and instruments to sin against me: thou hast been a creature dedicated to Satan, and to him thou shalt go. Instead of this, the merciful Lord declares his willingness, if thou wilt open thy soul to receive him, to cleanse it by his Spirit, and make it his temple to dwell in. 0 admirable grace I

6. How just and inevitable luill be their damnation who consent not to the necessary and reasonable terms of the gospel, which is the only point on which Christ and their soids part for ever. The terms required by the gospel are every way equitable and reasonable. If a gracious prince will bestow a pardon upon a traitor, on the condition that he lay down his arms, acknowledge his offence, and attach himself to his prince’s service, and he shall refuse so to do, how just would his destruction be. And what else does God require of thee, but this? “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 God, for he will abundantly pardon.” Isa. 55: 7. And as the damnation of such is just, so it will be inevitable: for if there is no way to glory but by Christ, as you know there is not, from Acts 4: 12, “Neither is there salvation in any other;” and if there is no way to Christ, but by accepting him upon these very terms, as it plainly appears, from Luke 14:26, there is not, what remains but inevitable destruction to all that reject the terms of the gospel? If you will not have Christ with all the sufferings and reproaches that attend him, your mouths will be stopped; no plea will be left you in the great day. You refused the gracious offer when it was seasonably made you by the gospel, and you must expect no more such offers to eternity. Thy blood, sinner, be upon thine own head; the freeness and importunity of the tenders of grace will then only serve to illustrate and clear the righteousness of God in thy condemnation.

In the next place, the doctrine naturally leads me to an EARNEST PERSUASIVE unto all simiers, of what kind or degree soever they be, to hearken to the voice of Christ, who takes them all within the compass of his gracious invitation in the text, saying, “If any man hear my voice and open the door, I will come in.” Let all sinners bless God for the extent of this invitation — that they find themselves by it within the reach of a merciful Redeemer; and that there is nothing wanting to secure their salvation, but the hearty consent of their wills to the reasonable and necessary terms of the gospel. In the whole book of God, there is but one case absolutely excepted from the possibility of forgiveness; of which Christ speaks. Matt. 12: 31, 32. And what is the reason that this only is an incurable wound? It cannot be because the malignity of this sin exceeds the virtue of the blood of Christ, but because there is no sacrifice appointed by the Lord for it. God never designed that the blood of Christ should be an expiatory sacrifice for that sin, as the apostle plainly speaks, Heb. 6: 4-7. All other sins and blasphemies shall be forgiven unto men, saith Christ; that is, they are capable of forgiveness, upon sincere and actual repentance and faith; yea, they have been pardoned unto many. The greater any man’s sins have been, the greater need he has to hasten to Christ for pardon. There are some greater sinners than others; for though no sin be light and trivial in itself, yet, compared one with another, there is a vast difference between them in the aggravation of sins. I will labor to show you by what rules men are to estimate the greatness and aggravation of sin; and then, to convince you that the greatest of sinners may have mercy as well as the less. “Publicans and the harlots go into the kingdom of God before you,” saith Christ, Matt. 22: 31. The rules by which to estimate the aggravations and greatness of sin are these:

7. There are sins of infirmity, committed out ofiveakness; and there are crying sins in the cars of the Lord. Of sins of infirmity you read in Gal. 6:1, where it is called being “overtaken in a fault.” Here is no deliberate consent, but a surprise: these go not to the account of gross and heinous enormities, called in Scripture, crying sins, such as the sin of oppression, Hab. 2: 10, 11: “The stone shall cry out of the wall, and the beam out of the timber shall answer it.” The meaning is, that the injustice and oppression which men have used in raising their houses, shall cry in the ears of the Lord for vengeance. The stone in the wall shall say, I was digged out of the quarry, hewn, and laid here by the unrewarded labors of the poor mason; and the timber out of the beam shall say, I was hewn, squared, and placed here by the unrewarded hands of the carpenter. This is a crying sin; so also is the sin of murder, when our hands have been defiled with innocent blood. This makes a dismal cry to heaven: “The voice of thy brother’s blood crieth unto me from the ground.” Gen. 4:10. This is a sin that makes a horrid outcry in both worlds at once: to God and in the sinner’s conscience. The sin of Sodom made a cry which went up to heaven. “The cry of Sodom and Gomorrah is great, and because their sin is very grievous.” Gen.. 18: 20. Compare these sins with those of common infirmity, which come by way of involuntary surprise, and what a vast difference will be found in the aggravation of them.

8. You find in Scripture a great differ eiice ‘put between those sins committed against the light of knowledge in the sinner s conscience, and sins of ignorance committed for want of knowledge. Christ himself puts a great difference

208 CHRIST KNOCKING- AT THE DOOIl.

between them, Luke 12: 47, 48; and so doth the apostle: “To him that knoweth to do good, and doeth it not, to liini it is sin,” James 4: 17 — sin with a witness.

9. There are single acts of sin, and continued or repeated acts of sin — sins committed after convictions, proraiises, and resolutions. There is not so much guilt in a single act of sin as in a continued course of sin, adding of drunkenness to thirst, Deut. 29: 19; described also as adding sin to sin, Isa. 30: 1. For as it is in numbering, so in sinning: if the first figure be 1, the second is 10, the third 100, the fourth 1,000; and every addition makes a greater multiplication. 0 what a dreadful reckoning will there be for the consciences of sinners I

10. Co?itrivers and studiers of sin are always in Scripture placed in the first rank of sinners. The best servant God has in the world m.ay be surprised by the deceitfulness of sin, against the bent and resolution of his soul; but the contrivance and plotting sin is quite another thing; therefore it is said of the wicked, “They conceive mischief, and bring forth vanity, and their belly prepareth deceit.” Job 15: 35. Sin has its time of conception, growth, and birth; and all this by the deliberate consent of the heart and will, which cherish it.

1 1. There are ringleaders in sin, and single personal sins tahich spread no further than ourselves. A ringleader in sin is in Scripture reckoned among the greatest sinners: “Thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel.” Rev. 2: 14. Thus Jeroboam the son of Nebat made Israel to sin. There is the same difference between these and single personal sins, as there is between a chain-shot and a single bullet. Mind this, you that have induced others to sin by your counsel or example.

12. There are sins in which men take pleasure, and sins for which ‘inen mourn. The more pleasure any man takes in sin, the greater is the sin in its aggravation. We read of some in whose mouths wickedness is sweet, and they hide it under their tongue. Job 20: 12. That is, they draw a great deal of contemplative delight before and after the commission of sin, as well as in the commission of it. It is bad enough to sin and sigh, to sin and weep; but to sin and boast, to sin and make a mock of sin, what prodigious sinning is this I 0 sinner, what a heart hast thou, that can sport with that which grieves God and crucified Christ, and which, without deep repentance, will damn thine own soul.

13. The more bonds of restraint any man breaks asunder to commit sin, the greater tJiat sin is in the sight of God. There are some persons upon whom God has laid more restraints to keep them back from iniquity, than, he has upon others. The more mercies he has bestowed upon you, the more restraints you have from sin. So many mercies, so many ties, Jer. 2: 5, 6; especially spiritual mercies, as light in your minds, pardons sealed to your consciences, love manifested to your souls. Such also are your own vows and resolutions: “Thou saidst, I will not transgress.” Jer. 2: 20. Didst not thou promise me, saith God, more care and circumspection for time to come? And such are all the examples and warnings God has given us by his judgments upon others. 1 Cor. 10: 11. These things make sin out of measure sinful. The design of all this is to show you the indispensable need of repentance and faith to carry you to Christ.

Objection. But I am the person upon whom these aggravated sins are found. You speak to me of going to Christ; alas, there is no hope of mercy for such a wretch as I am.

Answer. Give me leave to tell you, that you have a text before you which clears the way of your duty and salvation at once: “If any man,” be he what he may, and be his sins never so great, “will hear my voice and open the door, I will come in to him,” saith Christ. There is mercy in Jesus Christ for thee, who art guilty of crying sins; for thee, who hast sinned against light; for thee, who “hast added drunkenness to thirst;” for thee, who hast contrived sin with deliberation; for thee, who hast induced others to sin by counsel or example; for thee, who hast taken pleasure in iniquity, and made a sport of sin; yea, and for thee, who hast broken asunder the bonds of mercies, vows, and warnings, provided thou wilt now hear the voice of Christ, and thy will open to him with a hearty consent. Isa. 55: 4. You are great sinners; but I show this day a great and almighty Saviour, one who is able to save to the uttermost all that come unto God by him. Heb. 7: 25. There is a sacrifice appointed for these sins. Bless God for that; they are nowhere excepted from the possibility of forgiveness. Nothing but the impenitence of thy heart, and the obstinacy of thy will, can hinder thee from a full pardon. Look round about thee to the uttermost horizon of thy guilt, and Christ can save to the uttermost point the eye of thy conscience can discern, yea, and beyond it too; but then thou must come unto him. You speak of the greatness of sin, and you have indeed cause to have sad thoughts about it; but you consider not that your unbelief, by which you stand ofi from Christ your only remedy, is the greatest sin that ever you were guilty of against the Lord. This is the sin that binds the guilt of all your other sins upon you. Let me therefore address myself,

(L) To you ivliose co?isciences are alarojied with the hideous aggravations of your sins, by reason whereof your oMTi misgiving hearts, assisted by the policy of Satan, discourage you from all attempts to gain Christ and pardon through repentance and faith. Let me hint three or four considerations to you, by way of encouragement.

The sparing goodness of God gives encouragement that God may have a reserve of mercy for so great a smner as thou art. 0 what a mercy is it, that thy life has been spared hitherto. Many of thy companions in sin are beyond hope, while thou art left. This is no sure sign of God’s gracious intention to thee, unless his goodness and forbearance lead thee to repentance. Then the gracious intention of God in prolonging thy Ufe would appear. But it is itself a great mercy, because without it no spiritual mercy could be expected.

It is matter of encouragement, that though your disease be dreadful, it is 7iot incurable. The text brings it within the compass of mercy; 0 bless God for those words, “If any man.”

As great sinners as you have been have found mercy, 1 Tim. 1: 16, and God would have it recorded for your encouragement. If the Lord shall make thy heart break and thy will bow, whatever thy sins have been they shall not bar thee from forgiveness. But if thou resolve to go on in sin, or sit down discouraged, and wilt not come at the invitation of Christ, then thy wound is incurable indeed, and thy sentence has already passed upon thee for hell. “The unrighteous shall not inherit the kingdom of God.” 1 Cor. 6: 9. God forbid that this should be the issue of Christ’s gracious invitations to thee, and forbearance of thee. Seeing mercy is tendered to any man that will accept it on Christ’s terms, exclude not thyself

(2.) I will now address this exhortation to persons who are not of the notorious rank of profane sinners, but whose lives have been drawn more smoothly through a course of morality. These have as great need to be pressed to repentance and faith as the most notorious sinners in the world. They are a generation that bless themselves in their own eyes, and thank God with the Pharisee that they are “not as other men.” Luke 18: 11. They acknowledge conversion to be the duty of the profane, and that such sinners stand in need of it. But as for themselves, they scarcely know where to find matter for repentance, nor do they feel any need of Christ. Now, I would lay three considerations before such persons, to convince them that their case is as sad and hazardous, yea, in some respects, more hazardous than the state of the most notorious sinners; and that a change must also pass upon them, or else it had been good for them that they had never been born.

Consideration 1. Let the moral part of the world lay this thought to their hearts, that though their si?is are 7wt so gross to a2:>pearance as other men’s are, yet, continued in, they icill lyrove as destructive as the greater abominations of other men. No sin, absolutely considered, is small. Every sin is damning A^dthout Christ. “The wages of sin is death.” E-om. 6: 23. It is no great difference, if a man be killed, whether it be by a sword or a penknife. The least sin violates the whole law. He that offendeth in one point, is guilty of all. James 2: 10. The least transgression of the law pulls down its curse upon the sinner’s head. And this is your misery, that you are out of Christ and stand under the terms of the first covenant. Moreover, the law of God is violated not only externally, but internally. Thus, every michaste thought is adultery, and the inward burning of malice and anger in the heart is murder. Now, if the Lord shall bring the spiritual sense of the law home to your consciences as he did to Paul’s, Rom. 7: 9, you will certainly give up the plea, that you have not so much need of conversion as other sinners have. There are sins of greater infamy, and sins of deeper guilt. There may be more guilt in sins that are stifled in thy heart, and never defamed thee, than in some others that are seen by the world.

Consideration 2. You are guilty of one sin more heinous tJum any outward act, tlmt is, your trusting to your own righteousness as the Pharisees did. “He spake this parable unto certain which trusted in themselves that they were righteous, and despised others.” Luke 18: 9. Here is an idol set up in the room of Christ. It is true, this sin makes not so loud a noise as the sins of profane persons do; but it is as abominable in the eyes of God, as the sins that are most ofiensive among men. Moral persons, thus trusting to their oviai morahty, and neglecting Jesus Christ, will be found ultimately among those who have “a portion with unbelievers.” Luke 12: 46.

CoNsroERATioN 3. It has been always fcmnd a more difficult thing to convince and bring to Christ the moral part of the world, tJian to convince the p-ofane part of it. “Publicans and harlots go into the kingdom of God before you,” Matt. 21 :31. Publicans were reckoned the vilest of men, and harlots the worst of women; yet either of these were more readily brought to Christ than self-righteous Pharisees. Away then with your idle pretensions that you are safer and better than others. By what has been said, it appears that you stand in as much need of Christ as the most infamous sinners in the world do.

This doctrine presents great encouragement to every obedient soul whom the Lord shall persuade to comply with the call of the gospel, whatever his former rebellions have been. There are some v*^hose hearts the Lord has touched with a sense of their sin and misery, and of the all-sufficient remedy in Christ, but the sense of former rebellions appalls them; they cannot hope for acceptance with him. Here is good news for such souls; Christ is at the door, and former rebellions are no bar to him, provided there is now a hearty compliance with his invitation, “I will come in to him.” A glorious promise, comprising five inestimable benefits.

(1.) This is the most glorious work of God that can be wrought upon the heart of a smner, to open it by repentance and faith, and put Christ in full possession of it. The power of all the angels in heaven, ministers on cart, duties, and ordinances cannot effect this; this is the peculiar work of God. “Of him are ye in Christ Jesus.” 1 Cor. 1: 30. As it was the marvellous work of God to unite our nature unto Christ, so it is no less a marvellous work of God to unite our persons to Christ, to prepare the soul as a habitation for Christ, and give him the possession of it.

(2.) This coming of Christ into the soul is the very foundation of all our hopes for glory; until this be done, we are without hope. But in the same hour when Christ comes into the soul, a solid foundation of the hope of glory is laid in that soul, “which is Christ in you, the hope of glory.” Col. 1: 27. I know the unregenerate world is full of hope, but their hopes are built upon the sand. Union with Christ is the firm foundation on which the hopes of heaven are laid.

(3.) “I will come in to him;” that is, to dwell in his soul for ever, never to leave him more; therefore he is said to dwell in our hearts by faith, Eph. 3: 17 — not sojourn for a night, but abide there for ever. Nothing can separate Christ and that soul. E.om. 8: 35. Thy soul shall never be a habitation for Satan again. When Christ comes in, he saith, as of the temple, “This is my rest for ever: here will I dwell.” Psalm 132: 14.

(4.) This coming in of Christ entitles the soul to all spiritual privileges: “He that hath the Son, hath life,” 1 John, 5: 12; and, “All are yours, and ye are Christ’s.” 1 Cor. 3: 22, 23.

(5.) This is the highest honor that ever God put upon a creature, “I will come in to him.” 0 how should the soul feel itself advanced by such an honor as this. What, to be the living temple of Jesus Christ, for him to dwell and walk in thy soul! 2 Cor. 6: 16. I tell you, this is an honor beyond and above the honor done to angels.

And how near art thou to all these blessed privileges in the day that thy heart is wounded for sin? Thy thoughts become solicitous about union with Christ, and thy will begins to yield after a serious examination of the terms of the gospel in thy most solemn thoughts. God forbid any thing should now hinder the completing of so great a work.