Jesus knocking--sinners opening. Jesus entering--sinners saved. Opened and applied in a sermon from Revelations III. 20. / By Jonathan Bird, A.M. belonging to Hartford, in Connecticut. ; [Nine lines of Scripture texts]

Jesus knocking--sinners opening. Jesus entering--sinners saved. Opened and applied in a sermon from Revelations III. 20. / By Jonathan Bird, A.M. belonging to Hartford, in Connecticut. ; [Nine lines of Scripture texts]

Table of contents

Title page

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Jesus knocking—Sinners opening. Jesus entering—Sinners saved, &c. OPENED AND APPLIED, &c.

IMPROVEMENT.

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Jesus knocking—Sinners opening.

Jesus entering—Sinners saved.

OPENED AND APPLIED IN A SERMON FROM REVELATIONS III. 20.

By JONATHAN BIRD, A. M. Belonging to Hartford, in Connecticut.

Him hath God exalted with his right Hand to be a Prince, and a Saviour, for to give Repentance to Israel, and forgiveness of Sins.

APOSTLES.

Come unto me all ye that labour and are heavy laden and I will give you rest.

Christ.

The spirit and the bride say come; and let him that heareth say come; and let him that is athirst come, and whosoever will let him come, and take of the water of life freely.

St. John.

WORCESTER: Printed by ANTHONY HASWELL. M, DCC, LXX, VIII.

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IN the course of the Author's itinerant Preaching, as a Candidate, the following Sermon was delivered several times both in Connecticut and Massachusetts; and as often had the good Fortune to please some; and some of his Friends thinking that the Sermon might be profitable; desired to see it in Print: the author ever willing to gratify his Frinds in things lawful, consented; which is the only reason he gives for troubling the Publick.

If it should fall into any other hands, than those for whom it is more immediately published; they are advertised, that they will find something old, and something new; out of the common road of thinking; yet the Author thinks it agreeable to the Gospel plan, and the design of his text; and that it may be profitable if read with care and design of getting good, otherwise it had better be let alone.

As he had no regard either of fear or defference towards Criticks; they may probably, find enough for the exercise of their Spleen; and hereby have full Liberty to vent the whole Quantum of Criticism.

That the following Sermon may be to the Glory of GOD, and good of Man; through the advancement of the Redeemers kingdom; awaking the secure leading the faithful inquisitor, and comforting the Saint, is the sincere Prayer of their Humble Servant,

The AUTHOR.

New Salem, Massachusetts-Bay, January 26th, 1778.

Jesus knocking—Sinners opening.

Jesus entering—Sinners saved, &c.

OPENED AND APPLIED, &c.

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Behold, I stand at the door and knock: if any Man hear my voice, and open the door; I will come in to him, and will sup with him, and be with me.

Rev. III. 20.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thirdly, I will come in to him.

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

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

IMPROVEMENT.

Many useful considerations naturally arise from this subject, as the matchless love of Jesus Christ to our ruined world. The reasonableness of this gospel plan of salvation. Our in gratitude to Christ under his calls and gracious offers. And the glorious state of those who hear the voice and open the door. But the time requires brevity: Suffice it to make one use of Exhortation only.

[Page]Let all the unregenerate speedily open the door unto Christ. For the inforceing of this exhortation, I shall show that Christ has removed every impediment and discouragement out of the way; except, what arises from their own wilfulness.

Let us my friends, consider some of those objections you set in such a formidable light against coming to Christ: You say we are externally poor and vile, even contemptible in the eye of the world; Jesus will not regard us if we come. What sirs, will you change God into a devil that delights in wickedness! Is he taken with the glitter of a fop, the title of a noble, or chatter of a wit? No, this is a hellish delusion: GOD is no respecter of persons, he looks at the sincerity of the heart; the humble beggar on the dung-hill, is more acceptable to GOD, than the haughty king on the throne: Christ knows no difference between the rich and the poor, honored and despised in this world: But all who sincerely come to him, are his friends. Neither grandure or poverty can influence GOD; for all are his, the beggar even as the king. Hence, 1 Cor. I. 26. ye see brethren, your calling, how that not many mighty, not many noble are called, but GOD hath chosen the [Page]foolish things of this world to confound the wise; and base things of the world, and things which are despised hath God chosen. So says James, Chap. II. 5. God hath chosen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to them that love him:" Thus you have encouragement rather than discouragement; therefore open the door unto Christ.

But some of you will say, we are internally vile and poluted with sin, from the crown of the head to the sole of the foot, and may not come to Christ until we are better.

This is not of God, but of Satan and your own proud hearts; you are the very persons Christ is now inviteing, for you he died; for you he lives: To this very purpose, he made himself a propitiatory sacrifice for sin: He tells you that he is the physician of souls, and that the sick, not the whole need the physician. Were you whole, or clean from sin, you would have no need of Christ. Were you sick in body nigh unto death, would you wait till you were better, or well, before you applied to the doctor? No; why not thus reasonable in spiritual sickness? Because you are polluted, you need purifying: Apply to Christ then as you are; he [Page] knows your polution, and will have you know it and apply to him in all of it, by opening the door: When he thus finds you in your blood, he will say to your souls live; he expects you as filthy as sin can make you; but he has white raiment to cover your nakedness, that your shame no more appear.

However great your guilt; though your sins are many and black as hell; yet you shall be welcome: Hear the words of Christ, though your sins be as scarlet, they shall be white as snow; though they be red like crimson they shall be like wool." Thus your internal vileness can be no discouragement, but to the contrary: Come then, open the door to Christ, and you shall receive of his white raiment; and your beauty shall be perfect through the comeliness that he shall put on you.

But some of you will say, we are not only great; but old sinners, who have been guilty of great neglects, and repeated refusals of God's grace; that we are afraid to look towards the mercy-seat.

Sirs, your confession is honest; but your application of it is neither to your own comfort or the honor of God's grace: Spiritual sloth and indolence seem to be predeminant, [Page] and satan's stratagems too easily admited. But awake, be zealous and repent; I dare assure you there is hope; nay, from your own objection it is plain; if Christ is irreconceliable, how is it that his spirit enables you thus to see and confess your former neglect's and refusals? It is plain that though you have forsaken God, he has not forsaken you, but is now calling; Christ is knocking at the door, hear his voice then, and open the door speedily.

You can never answer for any delays, but hereby you add fuel to fire; you encrease your guilt; your conduct is irrational. Was a man under sentence of Death for rebellion, but had an offer of pardon on condition he would wear the King's livery; (though his idea of the service was disagreeable, yet) would he hesitate one moment about accepting, to save his life? No, go ye then and do likewise: Time may be yet, but cannot be long; therefore make no further delays. There is grace sufficient; did not Christ cast seven devils out of Mary Magdalene and received her into favour? Did he not pardon the thief on the Cross? Why then are ye so faithless? Come open the door, he now calls, Turn O backsliding children, for I am married unto you; and I [Page]will take you one of a city, and two of a family; and I will bring you to Zion. Here then, is no impediment, but Christ stands with open arms to receive you.

Well say you, granting all this to be true; yet we have no strength or ability to believe in Christ; and without faith it is impossible to please God; we can therefore do nothing.

Friends you do not reason wisely in this matter: But shew a disingenuous mind, and heart bent on evasion. Your objection is pointed, not against opening the door to Christ, but against the exercises of faith and holiness while in a state of nature; in which case, your inability and impotency is readily granted, but yet not excusable, both as the fault is yours, and also, as you have an opportunity to be delivered from it. Though you cannot put forth the exercises of faith and repentance; yet you can honestly and sincerely yield to receive such a principle of action: The point is not whether you can prefer Christ, or holiness to your lusts and carnal pleasures: but whether under your awaknings, you can prefer Christ's offer of giving you such a temper of holiness, to the flames of hell, which has been already proved both possible and rational. However [Page] averse to the ways of holiness, yet having the torments of hell on the one hand, and the offers of Christ to come in and form our-hearts for holiness on the other, and no alternative but this, you could certainly make a choice, and this honest and sincere. This is exactly agreeable to the vulgar saying, out of two evils chuse the least, of which no man was ever suspected of inability: This, as has been shewn, removes all impediments out of the heart; not only makes the man humble, but resigned, that Christ can come in consistent with man's free choice, using no kind of violence. Therefore Sirs, though you have no strength or ability to believe, yet you can open the door to Christ; which being done, he will give you a principle of holiness, and anoint your eyes with eye-salve that you may see the beauty of holiness, and deformity of sin, and believe to the salvation of your souls.

Thus all impediments are removed out of the way of your coming to Christ, but what arises from your own wilfulness, come then and delay not: But be assured that if you perish, you perish of free choice, and hell justly your desert: If you now refuse Christ, and fast bolt the door against him, rely on it he will be revenged; he hath prepared [Page] his instruments of death, and will make his arrows drunk with blood, from the beginning of revenge on the enemy. Life will be a curse; death shall be a surprise; Judgment will discover your folly; The brazen brow shall be broke, and stifled convictions have a fearful resurrection: A flaming hell shall be your bed! Devils and and damned souls your inseparable companions! God your enemy, and eternity before you. But on the contrary, open the door to Christ; life will be a blessing; Death welcome: Judgment merciful: Heaven your portion: God your friend: Angels your companions, and eternity happy. You shall be crowned with a crown of gold, an emblem of honor, dignity and power. Be cloathed with white robes, significant of purity and righteousness: Shall hold palmes in your hands, ensigns of peace and reconciliation, through the blood of Christ, and golden harps, expressive of the heavenly enjoyments and employments, and shall live, chanting praises to God and the lamb forever and drinking in full draughts of heavenly pleasures, flowing everlasting at God's right hand.

AMEN.

Information about this book

Title statement

Jesus knocking--sinners opening. Jesus entering--sinners saved. Opened and applied in a sermon from Revelations III. 20. / By Jonathan Bird, A.M. belonging to Hartford, in Connecticut. ; [Nine lines of Scripture texts]

Bird, Jonathan, 1747-1813.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2009-04.

ID [DLPS]

N12462

ID [TCP]

N12462

ID [STC]

Evans 15745

ID [NOTIS]

APV5950

ID [IMAGE-SET]

15745

ID [EVANS-CITATION]

99001388

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 15745.

Notes

(Evans-TCP ; no. N12462)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 15745)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 15745)

Source

— Jesus knocking--sinners opening. Jesus entering--sinners saved. Opened and applied in a sermon from Revelations III. 20. / By Jonathan Bird, A.M. belonging to Hartford, in Connecticut. ; [Nine lines of Scripture texts], Bird, Jonathan, 1747-1813..

Extent

30 p. ; 17 cm. (8vo)

Printed by Anthony Haswell.,. Worcester [Mass.]: :: M,DCC,LXX,VIII. [1778].

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