The sleepy Spouse of Christ alarmed: Or, a WARNING To beware of DROWSINESS When Christ Calls, Lest he withdraw in a discontent.  
BEING The Sum of some SERMONS upon Cant. 5th, and the beginning.  
By J. B. Minister of the Gospel.  
Rev. 3.20. 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 he with me.  
Matth. 23.37, 38, 39 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not? Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the Name of the Lord.  
Psal. 95.7, 8. To day if you will hear his voice, harden not your hearts.  
Recommended in a Preface by M. Nath. Vincent.  
LONDON: Printed 〈◊〉 Samuel Crouch, at the Prince's Arms at 〈…〉   

To Mrs. J. D. the Author wisheth all increase of Grace and Peace.  
Honoured Friend,  
IT was at your request, and the earnest request of some of your Friends, that I was induced to publish these following Sermons. The reason whereof I suppose to be, because your heart was (in some measure) opened to, and affected with the voice of Christ in his Word, when you heard it. I must confess, the matter or subject herein treated of, is very sweet and precious, and such as may well warm the frozen heart of any, that hath the least drachm of sincere love, either of complacency in, or commiseration to Christ. To see how ready Christ is to condescend to the requests of his Spouse, how sweetly, and with what melting 〈◊〉 irresistible Arguments, he woos her; ho●●●●● and plentiful he is in the emanations of his Grace and Kindness towards her: And then on the other hand to consider, how slightly she looks upon him, how little account she makes of him; and how she makes him dance attendance at her door, with many other circumstances of her unkindness: and withal to consider the danger and hazard which she runs, by her unkind behaviour towards Christ: These Considerations (which are the subject of the ensuing Discourse) being seriously weighed by a Soul that hath any love for, or breathe after Christ (among the number of which, I hope, I may truly reckon you) cannot choose but in some measure awaken the sleepy Soul, and warm the cold and frozen Affections. This effect I perceive the Word had upon you; for which you own the thanks and praise to the Spirit of Grace, which accompanied the Word to your heart, and gave it entertainment there. For man speaks only to the ear, it is God that speaks to the heart: You having therefore tasted the sweetness of this Word yourself, desired the communication of it to others, who had not the opportunity (with you) to hear it; and in order thereunto, the publication of it. Your design I must own to be good: for Grace (where it is in truth) is not only of a diffusive nature, (spreading itself through the whole man) but also of a communicative nature; wishing that all bystanders might likewise taste that sweetness, which itself is much delighted with. Grace desires not to eat its morsels alone, but if any Banquet be given in by Christ, or any refreshment by his company, the Soul cries out to bystanders, O taste and see how good the Lord is! He is altogether lovely. Come, therefore, and I will tell you what he hath done for my Soul. But (though your design be good, yet) the weakness and insufficiency of the Author, might well have pleaded an excuse. For it is pity that such a sweet and precious subject should be rendered despicable, by being handed into the world by so weak, rude and unpolished an instrument, as I must of necessity confess myself to be. For I am sensible, that many times the Truths of Christ suffer in the world, through the weakness of the Instruments that hand them to us. However, yet (sometimes) it pleaseth God, By the mouths of babes and sucklings to perfect his own praise; that the work may appear to be not of men, but of God. Leaving therefore the work in God's hand (who is able to do what he pleaseth with and by it) and waving the consideration of mine own weakness, I condescend to your request, and make bold to cast this my poor mite into God's Treasury: Saying to you and to all courteous Readers, as Peter to the Cripple, Acts 3.6. Silver and Gold have I none; but such as I have, give I unto you. I hope the food is wholesome, though it be but plainly and meanly dressed. And though it may fall into the hands of some, whose curious stomaches may loathe such plain and homely diet; yet possibly it may fall into the hand of some poor creature, who is hungry, humble, and of a contrite Spirit, and trembles at God's Word. Some poor hungry Soul may (perhaps) here meet with meat, though there be little sauce to he had: And if any poor Soul shall reap benefit by my poor labours and endeavours (I hope) I shall bless God for owning such a worthless creature, in so glorious a work. And (if it do good) the less of the instrument, the more will there be of God seen in it. I beg of you therefore, and of all candid Readers, into whose hands this small Treatise may come, their and your serious perusal of it, with their Prayers to God for a blessing upon it: what you find of humane weakness in it, pardon and pass it by: whatever you find of God in it, mind it and apply it. And the very God of Heaven powerfully influence it with his blessed Spirit, that it may do your Souls good, and that you may readily open to Christ now, that he may open to, and own you, at Death and Judgement. Which is the humble and earnest Prayer of  
Yours, In and for Christ my Lord and Master, James Bradshaw.   

TO THE READER.  
Christian Reader,  
THe Spirit of Slumber exceedingly prevails at this day; as great security is to be found in this Nation, as was in the old World and in Sodom, before the one was Drowned, and the other Burned. God hath used several ways and means to awaken us; but our Spiritual Lethargy proves a very stubborn Malady. 'Twere bad enough if only profane persons were fast asleep in Sin. 'Tis worse that Professors are so too. But 'tis worst of all, that the Wise Virgin's slumber as well as the Foolish. What may be the Issue of our carnal Security, we may tremble to think of. When men say they shall have peace, though they walk on after the imagination of their evil Heart, the Lord confutes their presumption, by threatening all the Curses written in his Book, and that he will blot out their names from under Heaven. Promising safety to themselves, is the forerunner of Sinners sudden destruction. 1 Thess. 5.3.  
I am persuaded that the design of the worthy Author of this ensuing Treatise is to prevent that ruin which is likely to follow upon that drowsiness and security which does so generally prevail. And in wishing that he may accomplish his design, is to wish well to the whole Nation. If a word spoken in season be like Apples of Gold in Pictures of Silver, there needs no enlarging in the commendation of this Treatise. The Lord make it as profitable as 'tis seasonable! This is the desire and prayer of  
Thy Servant for Jesus sake, Nathanael Vincent.   

The sleepy Spouse of Christ alarmed OR, A Warning to beware of Drowsiness when Christ Calls, lest he withdraw in a discontent.  CANTICLES 5.2, 3, 5, 6. 
It is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled, etc.  

THis Song, which is an excellent part of Divine Scripture, contains in it much sweet, Heavenly, and Divine matter, profitable for our Edification and Consolation. But the great difficulty lies in the right understanding of it, in order to the drawing out from thence that sweet and Heavenly matter, so profitable to our Soul's edification. For the helping us to a right knowledge of the Divine matter herein contained, it is necessary to consider, 1, The Nature. 2. The general Scope. 3. The Persons speaking and spoken of.  
1. As touching the Nature of this Book, it is wholly an Allegory, or Figurative, discourse, under the mask of Similitudes and Resemblances; holding forth to us great, divine, and most excellent Mysteries. And therefore in the understanding of it, we must not acquiesce in the immediate literal Sense, I mean, in the immediate or Grammatical sense which the words bear; but must look through them to the mediate, literal, or spiritual Sense that is couched in them. For the literal Sense of the Scripture is, that Sense which the Holy Ghost immediately and primarily intends in that portion of Scripture, whether delivered in Proper, or Figurative Expressions. And therefore the Literal and Spiritual Sense are here one and the same.  
2. As touching the general Scope and design of this Book; it is to set forth the mutual Love, spiritual Union and Communion between Christ and his Church; and their mutual carriage and deportment towards each other in several conditions, and under various dispensations; brought in, and carried on by way of Dialogue and discourse between several persons.  
3. The persons speaking and persons acting their parts in this Dialogue or Discourse, are principally three. First, The Bridegroom, by which we must understand the Lord Jesus Christ. 2. The Bride or Spouse, by which understand the Church, either in general or particular Believers. 3. The Daughters of Zion, and Jerusalem, etc. by which we may understand either young Converts, or visible Believers.  
The persons spoken of, are, 1. The Bridegroom, which is Christ. 2. The Bride, the Church. 3. The Friends of the Bridegroom; which are the Ministers or Messengers of Christ. 4. The Virgins, or Daughters of Jerusalem; young Candidates in Religion, and Professors of Religion. 5. The Bride's Mother, the Church, wherein young Converts are begotten, nourished, and brought up.  
The particular knowledge of the Persons speaking and spoken of, or to, in every place; will give much light for the discovery and right understanding of the thing or matter that is spoken; and therefore this is necessary to be observed in every part of this Book.  
The persons here speaking in this Chapter and discoursing of and with each other, are Christ and his Spouse. In the Text we have a rehearsal by the Spouse of Christ; his speech to her, and of her carriage and deportment towards him.  
If you cast your eye back to the last Verse of the foregoing chapter, you shall find the Spouse making her request to Christ for the revival of her Graces, and the return of Christ into her soul. That Christ would prepare and make ready her Heart, by quickening, inlivening, and enlarging Grace, and putting it into a posture fit for Exercise, for the entertainment of him; and being thus prepared for his entertainment, that he would please to come in and taste of that Feast which himself had prepared. Hereupon in the first Verse of this Chapter Christ makes answer to her request, telling her that he was come, and had brought his Friends with him, to wit, his Ministers, that they, as well as he, might be delighted with that Feast. For it is no small refreshment unto the Friends, or faithful Ministers of Christ, to see and taste of the flourishing Graces of the People or Spouse of Christ. Yea, he invites her also to taste of the sweetness of his Grace in herself, that she might be refreshed with what he had revived and refreshed in her. But she (possibly being weary with waiting so long and late for him, not expecting his company at that time of the night) was gone to bed, and fallen asleep, as she herself confesseth, Verse the 2. But as late as it was, Christ comes and knocks, and she hears, and knew his voice, and gives us an account what he said to her. As she had but now made her suit and request to him, desiring him to come: so he being come, makes another kind and loving motion to her, and such a one as was very reasonable, and (one would have thought) would have been readily embraced. She had begged of him that he would come; and now being come, and finding her in bed, he begs of her that she would open to him, and let him in. But alas poor Spouse! as if she had forgot her respect to her Husband, the benefit and desireableness of his company, and her own request so lately made, she gives him a flat denial, couched under some complimental excuses, Verse 3. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? She could wish to have Christ, but is too lazy to rise out of her bed to open to him. She would have Christ and his Comforts, but would not be at the pains to perform any duty of obedience unto him, would not open to him by faith: but Christ having a more warm Heart and Affection for her than she had for him, resolves not so to be put off; and being resolved to speed in his request, will not so let her alone; and therefore powerful (yet sweetly) makes an assault upon the Door of her Heart, so effectually moving upon her Affections, and awakening her Graces, that she can no longer deny, but ariseth to open to him, and by arising and coming to the door, finds a wonderful change and alteration in herself, V 4, 5. My beloved put in his hand by the hole of the door, and my bowels were moved for him. I risen up to open to my beloved, and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock. She no sooner gins to act faith upon Christ, but she found encouragement enough to let him in. If Christ had thus presumed her Lock with but putting in his Finger by the hole of the Door, Oh what would his company be when himself came in! And therefore, without any more delay or excuse, in all haste she opens to him, v. 6. But Christ, though he would not utterly forsake her and cast her off, yet he would make her sensible of the affront which she had offered him, and of her ungrateful carriage towards him; and therefore withdraws, and makes her who (but now) was so delicate and easeful that she could not put on her Coat, or come barefooted over the house-floor) to seek him in the streets, and take many a wet and weary step in the dark night, and that (questionless) with an aching Heart, having his perfumes so fresh in her Breast, and her own guilt so fresh upon her Conscience, before she find him. This was the case between Christ and his Spouse at this time.  
I shall but in a word mention those particulars in the Text, upon which I design to ground the Doctrine, and so proceed to the Doctrine.  
In the whole Conference or Relation I shall take notice of these things, upon which I shall ground the Doctrine.  
1. The Church's Prayer, chap. 4.16. Awake O Northwind, and come thou South, etc. She prays for the breathing Influences of the Spirit, whereby her Graces may be revived and made fit for action; and then desires Christ's company, when she is fixed and prepared for him.  
2. We have Christ his Answer to the Church her Prayer, chap. 5.1. The Spouse no sooner calls, but Christ makes Answer; no sooner invites, but Christ comes.  
3. The posture which he finds her in at his coming: gone to bed, and composing herself to sleep. Believers do sometimes pray for that which they have no patience to wait for.  
4. Christ his Call and Proposal which he makes to the Spouse at his coming; which is but very reasonable, since his coming was at her request, v. 2. Open to me, my sister, etc. for my head is filled with dew, and my locks with the drops of the night.  
5. We have the Spouse her unreasonable denial and excuses, v. 3. She little considered how wet and weary Christ was, and manifested but poor respect to him, when she will rather suffer him to stand there, than she will be at the trouble to put on her Coat, or defile her Feet. Oh what difference is here between Christ's love to us, and our love to him!  
6. We may observe the effect of this refusal and unreasonable denial. Though Christ rouse up her Graces, and give her some taste of his excellency, which may make her unweariedly to seek him: yet he will make her smart for her lazyness and indifferency, and low value which she set by Christ. He will make her take abundantly more pains before she find him. She shall seek him with a fainting aching Heart, and in seeking take many a wet and weary step; feel a little of what he endured at the door, before she find him. v. 6.  
From all these considerations in the Text, I gather this Doctrine:  
That it is a dangerous thing, and may cost us dear, to be lazy and secure when Christ knocks and calls; especially when his coming and calling is in answer to our Prayers.  
This truth is not only the sense and sum of this Text, but we find the Holy Ghost speaking the same thing for substance in other parts of Scripture. Prov. 1.24, and following verses. Because I have called, and ye refused, I have stretched out my hand, and no man regarded; But ye have set at nought all my counsel, and would none of my reproofs: Therefore, I also will laugh at your calamity, I will mock when your fear cometh, etc. Psal. 81.8, 9, 10, 11, 12, 13, 14. Hear, O my people— There shall be no strange God in thee— I am the Lord thy God— But my people would not hearken— So I gave them up— O that my people would have harkened— Luke 13.34, 35. O Jerusalem, Jerusalem, how often would I have gathered thee, as an hen gathereth her chickens under her wings, but ye would not— Wherefore your city is left to you desolate— Rev. 3.20. Behold, I stand at the door and knock: If any man open to me, I will come in unto him, and I will sup with him, and be with me.  
In the further prosecution of this Doctrine, I shall (through God's assistance) observe this method.  
1. Speak something by way of Explication. 2. Something by way of Confirmation. 3. Something by way of Application. In the Explication of the Doctrine, I shall endeavour to show, 1. Where Christ knocks. 2. At whose door Christ knocks. 3. How, or with what he knocks. 4. For what end he knocks: Or what it is that Christ would have when he knocks. 5. What are the special times of his knocking.  
I begin with the first of these, Where it is that Christ knocks.  
To this I answer, That Christ's Knock● and Calls are at the door of man's Heart. To have the Ear open to God's call signifies little, if the door of the Heart be shut, and Christ cannot get in there. We see in the Text the Spouse (though partly asleep) heard Christ's Knock and Call well enough, and yet she caused him to departed from her, because she did not open to him. Wisdom cries, Prov. 23.26. My son, give me thine heart. Christ will have the Heart open, or else he will not come in; and that for these reasons. 1. Because, as Christ is no dissembler, but real in what he offers and gives: so he loves no dissembling; but expects that the Soul should be real and cordial with him. Now, to pretend to embrace Christ, and not to do it with all the Heart, is to mock him, and dissemble with him. This God complains of, Jer. 3.10. And yet for all this her treacherous sister Judah hath not turned to me with the whole heart, but feignedly, saith the Lord. This is no better than flattery or lying in God's account. Psal. 78.36, 37. They pretended to return, and seek early after God. Nevertheless they flattered him with their mouth, and lied unto him with their tongue; for their heart was not right with him. Jeremiah complains thus of the wicked, Jer. 12.2. Thou art near them in their lips, but far from their reins. That Son was rejected, who said, I go Sir, but went not. This dissembling and complementing with God, is abominable to the heart-searching God: And therefore he requires that the Heart be opened unto him, and there it is that he knocks.  
2. Because the Heart is the chief part of Christ his purchase, and therefore he knocks there. It is true, Christ is the Redeemer of the Body: but had not that been an appurtenance to the more noble part, the Soul, Christ would never have paid so dear a price for it. But the inward man, the Soul, or Heart, was that which was chief in Christ's eye, when he made his Soul an Offering for Sin. Psal. 71.23. My lips shall greatly rejoice— and my Soul which thou hast redeemed. The Soul is the Jewel which Christ hath purchased; and therefore though he ought to have the Box or Cabinet with it, yet the Cabinet without the Jewel will not give him content. It is the Heart or Soul therefore that he calls for, when he knocks.  
3. Because the Heart is the Royal Seat, or Throne, and Christ comes not to be a truckle-bed Guest, but to rule and reign in us: and and therefore if he have the Heart, which is the commanding faculty, the Will and Affections, he may by that command the whole man; but without this, it will be in vain, if not impossible, to keep possession of the other parts of the man. The Heart is the fountain, from whence the streams that run in every part of the man proceed; if this be not pure, the streams must needs be filthy: And therefore Prov. 4.23. we are commanded to Keep the Heart with all diligence, for out of it are the issues of Life. The Heart is always full, and is continually sending forth Legions of thoughts, words and actions, either good or bad: How should Christ keep the outward man quietly, if the heart be not for him? Our Saviour speaks it as an impossibility, Mat. 12.34, 35. that they being evil should speak good things; and gives the reason of it, Because that out of the abundance of the heart the mouth speaks: and therefore according as the heart is disposed and qualified, such are the thoughts, words and actions. The good man out of the good treasure of his heart, bringeth forth good things; the evil man out of the evil treasure of the heart evil things: How should the fruit be good, when the tree is bad? The heart then, if it be not for Christ, will daily be sending forth such troops of filthy molesting enemies, that Christ shall have no quiet abode near it; and therefore he will either have the Royal Fort delivered and opened to him, or he will not come there. If the heart be filthy, the whole man is defiled with what issues from thence: and see what floods of stinking filthiness issue from the heart, and defile the man, Mat. 15.18, 19, 20. Evil Thoughts, Murders, Adulteries, Fornications, Thefts, False witness, Blasphemies; And how then shall the sweet breath of Christ endure near such a sink of filthiness? if he may not come to the spring or rise of it to purge it, there will be no long stay for him.  
4. Christ will have the Heart or none, because his chief suit and request is for our love, and this he cannot have without the Heart, because it is seated in the heart; and though it send its servants abroad, yet itself never stirs from thence: and therefore Christ cannot have this, unless he have the Heart. Such is Christ's love towards his Spouse, that he earnestly desires to be married to her; and the Terms he proposeth, are Marriage-terms, wherein Love is the chief and principal. And great reason he should have this, not only in regard of his great Love wherewith he hath loved us, and the fruits and effects of it; but also in regard we have nothing else to give him: nor can he expect any other thing with us that may be . Portion we have none; not so much as Clothes to our back, o● to cover our nakedness, nor Meat for our belly, nor penny of Money in our purse. Beauty and Comeliness we have none, till he have beautified us with his Comeliness. Wisdom and parts we have none, for by nature we a●● Fools. Providence or good Housewifery w● have none, for we had a good portion left us and we have wasted and spent it all. Great Friends and Allies we have none, that can d● any thing for us, for we were cast out to th● loathing of our persons, in the day wherein w● were born, and none eye pitied us; and as fo● our descent, our father was an Amorite, and mother an Hittite, a cursed generation, as w● read Ezek. 16. beginning. What have w● then that may commend us to Christ, or th●● may in any sort please him, if he have not o●● Love? And surely, it is but reasonable th●● he should have this; nay, since he hath nothing else, he will have this, or not mat●● with us.  
5. Christ will have the heart opened where he comes, because the Feasts and Banquets which he hath prepared and brings with him, chief respect the heart: the outward man is little or nothing concerned in them, or advantaged by them, unless it be by consequence. Christ his Feasts are Spiritual, and therefore but little grateful to the flesh, or outward man. The word that Christ speaks is part of his Banquet or Feast; and David saith they are sweeter than Honey or the Honeycomb. But what Refreshment or Feast would these be to the body, or outward man, if the Heart take no notice of them, and be not affected with them? and therefore Hos. 2.14. Christ would allure his Spouse, and take her into the Wilderness, and there would speak comfortably to her: or, speak to her Heart (as the word signifies.) Words yield but little comfort or refreshment, if they be not spoken to the Heart. John 6. Christ tells us he will give his Flesh and Blood to feed us, and this but after an imaginary way neither; for we must not really have his Body and Blood after a corporeal manner, but spiritually represented and adumbrated by a little broken Bread, and poured-forth Wine. If this Feast therefore extend to, or concern nothing more than the Body, it will prove but a poor hungry Feast: he finds it so, that goes away from the Ordinance without finding and feeding upon Christ by Faith. And therefore were not the Banquet Spiritual, and such as immediately concerns the Heart, the Scripture would never call it a Feast of Marrow and Wine settled upon the lees; nor would David say, Psal. 63.5. that his Soul was satisfied, as with marrow and fatness, when he fed upon this. And therefore Christ his Feasts being chief spiritual, and respecting the Heart, they would be lost, and signify nothing, if the Heart were not opened to him: And therefore the place where Christ knocks is the door of the Heart, which he requires should be opened to him.  
2. The next thing to be enquired into is, At whose door doth Christ knock?  
To this I answer, That Christ knocks at every one's door, that lives under Gospel-Ordinances and Dispensations. There is no person living under Gospel-Ordinances, but at one time or another Christ knocks at the door of his heart, requiring entrance and admission. Thou that readest, or hearest this Word, whoever thou be, Male or Female, Bond or Free, Young or Old, Rich or Poor, High or Low, whatever order, rank, or degree thou be of, in whatever condition or state thou be at thy door it is that Christ by this word knocks, saying, Open to me, etc. See the universality of Christ's knock or call, Rev. 3.20. I stand at the door and knock: if any man will open to me, I will come in unto him, and will sup with him, and he with me. Rev. 22.17. The Spirit and the Bride say, Come. And let him that heareth, say, Come. Let him that is athirst come. And whosoever will, let him come, and take of the waters of life freely. Isai. 55.1. He, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat, yea, come, buy wine and milk without money, and without price. Christ knocks not only at the Hearts of his own people, as here of the Spouse, Open my sister, my love, my dove, my undefiled: But also at the doors of others, such as are unregenerate, and know him not. Only with this difference; at the doors of his own regenerate ones, he calls for the awakening and ●●●●ring up the grace which he hath bestowed upon them: but to such as are unregenerate, and yet strangers to him, he calls them to Faith and Repentance, and to come unto him, that they may live and find rest for their Souls, Matth. 11.28, 29, 30. To Believers he calls, to awaken their Graces that are already implanted in their Hearts: But to Unbelievers he calls, to awaken them out of their sleep in Sin and security. And of these, there is not the meanest Soul nor the greatest Sinner left out of his call: and if any man will but open to him, he will come in; though their Sins be as Scarlet, and crimson, he will make them as Snow and Wool. Isai. 1.16, 17, etc.  
3. The next enquiry is, How, or with what Christ knocks and calls?  
And to this I answer, Christ doth not ordinarily knock and call by an immediate voice from Heaven, as he did upon Saul, Act. 9 but under the Gospel God ordinarily calls some one or more of these ways.  
1. Christ knocks or calls, sometimes by his Providences. Christ many times sends some remarkable Providence or other to awaken Sinners out of their sleep in Sin, and to awaken the Graces of his People, when they are sleepy and sluggish: and these Providences they are of two sorts: sometimes such as we call Mercies; (though all his Dispensations in this case are Mercies, and the fruits of his faithfulness) but by Mercies I mean such things as are Joyous and desirable for the present. He sometimes loads his people with Blessings and Benefits. Hos. 11.3, 4. And every Mercy in this kind is an awakening and quickening spur unto duty. Therefore God complains, Hosea 2.8. that they did not consider that he gave them corn, and wine, and oil, wool and flax, silver and gold, which they should have served him withal: and because they did not, threatens to take them away. Therefore we find this laid down as the ground of that God's Expostulation with his People, Deut, 32.6, 9, 10, etc. The goodness of God should lead persons to Repentance; God expects it, and by this many times calls. Sometimes God calls by his Corrections and Judgements, striving by the smartness and severity of his Judgements, to awaken Sinners, that are rather hardened by Prosperity, and to affright them out of their sleep in sin, and to awaken his own people out of that sleep which they have lulled themselves into by Prosperity. Thus we read, Job 36.8, 9, etc. when he lays persons in Fetters and Irons of Affliction, Then he shows them their way and their transgression, wherein they have exceeded. And of these two ways of knocking, usually Mercy and Goodness leads the way; and if that will not do, than Judgement, and the Rod follows after: For God doth not willingly grieve and afflict the children of men, Lam. 3.33. But if need be, they must be in heaviness through manifold tribulations and temptations, 1 Pet. 1.6. Thus God calls by his Providences.  
2. Sometimes God calls by his Ordinances, reading the Scriptures, and the Labours of his faithful Ministers: hearing the Word preached, and the like. God hath qualified and sent forth his Ministers and Messengers to call and hire Labourers into his Vineyard, to bid Guests to his Wedding-supper, Matth. 22. and the beginning. And this is their work which they are sent about, and is given them in charge, Matth. 28.19, 20. Go, teach all nations, baptising— Teaching them to observe what I command you. So Acts 26.18. Paul is sent to the Gentiles, To open their eyes, to turn them from darkness to light, and from the power of Satan unto God. Christ himself came and preached for this end, and his Doctrine or Sermon was, Repent, for the kingdom of heaven is at hand, Matth. 4.17. And John the Baptist came with this message, Mark 1.4. Yea, the Apostle tells us that this is the work of every Minister, 2 Cor. 5.18, 19, 20.— Hath committed to us the word of reconciliation; so then, we are Ambassadors for Christ: as if God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. So that every Sermon that the faithful Ministers of Christ preach, is a call and knock from Christ to open unto him.  
3. Sometimes Christ calls by the secret impulses of his Spirit, and convictions of our own Consciences. Thus we read Acts 2.37. when they heard the Apostles Sermon, They were pricked at their hearts, and cried out, Men and brethren, what shall we do to be saved? Here was an inward impulse of the Spirit upon their Consciences, accompanying the outward preaching of the Word. Thus God secretly opened the Heart of Lydia to attend to what was preached by Paul, Acts 16.14. And thus the Jailor was wrought upon by the Spirit of God, Acts 16.29, 30, 31, etc. This secret impulse of the Spirit, and conviction of Conscience sinners many times have when they are going on in their sins, though they do not always give heed and hearken to it. And this many times the people of God have, when they begin to be lazy, drowsy, and to fall asleep in security: and therefore the Apostle bids us not to quench or grieve the Spirit of God, 1 Thess. 5.19. Ephes. 4.30. And indeed the two former ways of Christ his knocking and calling are ineffectual, unless they be accompanied with this last way of calling: For neither Ordinances nor Providences can awaken sinners, unless the Spirit of God work by them. And therefore we read Job 36.8, 9, etc. that he first binds them in Cords, and then opens their ears to discipline.  
4. The next thing to be enquired into, is, For what end Christ knocks and calls: or what it is which Christ would have when he knocks? And to this I answer,  
In general, That the end or reason of Christ's knocks and calls are various, according to the different state and conditions of those, at the doors of whose Heart he calls. But usually when he calls, he would have, or designs one or more of these ends or things.  
1. To awaken sinners out of their deep sleep in sin and security. Sinners are by nature so fast asleep, in such a dead sleep of sin and security, that nothing less than the voice of the Son of God knocking and speaking at the door of their Hearts will awaken them: hence we read John 5.25. That the time is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. Which must be meant not of a natural Death, or of the day of Resurrection, but of a Death in sin; because he saith, the time now is. And therefore saith the Apostle, Eph. 2.1. You hath he quickened, i. e. by the powerful voice of his Spirit, Who were dead in trespasses and sins. Would you see what one of Christ's calls are in this case? read Eph. 5.14. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee life. This he speaks not only to the Ear by his Word, but to the Heart by his Spirit.  
2. Christ his calls at the doors of our hearts many times design Repentance. Repentance is a Gospel-duty incumbent upon every person, Acts 17.30. But now commands all men every where to repent. And for this end he sends forth his Ministers to preach the Doctrine of Repentance, to show the necessity of Repentance, and that there is great reason or cause for Repentance; because we have sinned, and thereby departed from God, and cannot come to him again but by Repentance. It is called The Doctrine of Repentance, because Repentance is properly a Gospel-doctrine, a Doctrine that the Law preacheth not: for the Law, or Covenant of Works, admits of no Repentance; but upon our breach of the Law, immediately pronounceth a Curse, Gal. 3.10. Cursed is every one that continueth not in all things that are written in the book of the Law to do them. But the Gospel-covenant admits of, yea calls for Repentance, as the way and means to obtain Mercy: yea promiseth Mercy and Pardon upon our Repentance, Prov. 28.13. He that confesseth and forsaketh his sin, shall find mercy. Therefore the Gospel tells us, that Except we repent, we shall all likewise perish, Luke 13 5. If persons be in a state of unregeneracy, than Christ knocks by his Word, and by his Providences, by his Mercies; and his business with them is, to show that there is a necessity of their Repentance, and that they must either repent, or perish everlastingly. If persons be in a state of regeneracy, and have by some temptation or other lapsed or fallen into Sin; or, it may be, have some Sin lodging in them, not yet truly discovered, and consequently not particularly repent of: Then and in such case Christ calls to renewed and enlarged acts of Repentance; for Repentance is a grace that concerns us all our lives long: And therefore the calls of Christ in this case may be such as these: Repent, for the kingdom of heaven is at hand.  
3. Christ calls to reconciliation with God. When Christ comes to the door of thine Heart, he comeS as a mediator and peacemaker, to make peace between God and thy Soul, which are at variance with each other; and by reason of sin have an utter enmity against each other. The cause of this enmity Christ hath taken away by his death upon the Cross, and nailed it to his Cross: The cause being removed, he comes and calls to entreat that the enmity itself may be taken away, and we would be reconciled unto God, 2 Cor. 5.18, 19, 20. Though there be little reason for it, yet man is hard to be wooed and persuaded to cast out of his heart the enmity that is lodged there against God and his way●. And therefore Christ is forced to knock and call again and again, before we will (in this case) be persuaded to yield to his suit.  
4. Christ calls for a closure with himself by Faith, as the only way and means to obtain peace, and reconciliation with God. We by our Sins are indebted to God, more than ever we are able to pay: are therefore in danger to be arrested by Divine Justice, and cast into prison, where we may lie and rot, to all eternity. Jesus Christ seeing us in this misery and distress, comes and calls at the door of our hearts, offers to be our Surety to pay every farthing of our debt for us; and that upon this condition only, that he may have our full and free consent to do this for us; and that we will accept of with thankfulness what kindness he shows herein, and rely upon him for the perfecting of this work for us; and wherever Justice shall lay any charge or accusation against us, we will by Faith confidently and steadfastly plead his Satisfaction for our Discharge. This is all that he requires from us; and upon this condition only, promiseth to pay our Debt, reconcile us to God, free us from imprisonment, and seal us an absolute and full discharge, that shall for ever stand good to all intents and purposes. And therefore Christ his calls in this case are such as these, Matth. 11.28. Come unto me all ye that labour and are heavy laden, and I will give you rest. Isai. 55.1. H●, every one that thirsts, come unto the waters, and he that hath no money, come ye, buy and eat; yea, come and buy wine and milk without money, and without price. Rev. 22.17. Let him that is athirst come: and whosoever will, let him take of the waters of life freely: and he assures us, John 1.12. that As many as receive him (upon these terms) to them he will give power to become the sons of God: to them that thus believe on his Name. And surely one would think this call is worthy to be embraced, with all readiness of heart and thankfulness.  
5. Christ calls to sincere and hearty obedience to his commands, and subjection to his revealed Will and Law: he calls to take his yoke upon us, and learn of him, Mat. 11.29. This call is like unto that of Boaz to his Kinsman, Ruth 4. Buy Naomi's inheritance: but know also that thou must buy it of Ruth; i. e. buy the inheritance, but thou must take her to be thy wife also, to raise up seed to thy kinsman that is dead. So saith our Saviour, Come, and take the inheritance that I have purchased for th●●, and thou art freely welcome to it; but know, that in the day wherein thou dost this, thou must also 〈◊〉 me to be thy Lord and Husband, and 〈◊〉 solemnly engage to behave thy 〈◊〉 as a loyal, faithful and obedient wife to me; thou must take me wholly, as I am, only, absolutely and everlastingly, not only for a Priest to make atonement for thy Sins, and to sanctify and offer thy gifts to the Father; but as a Prophet, to teach thee such Laws. Statutes and Judgements, as are fit and requisite for thee to observe: and as a King, to rule and govern thee by my Law: Thy heart must be my Throne, and there must I sit, and exercise my Authority, and have thy whole man at command. This Christ calls for: but alas! too many that (like Boaz his Kinsman) have a mind of the benefit and inheritance, yet here turn their backs, and will rather let the inheritance go to another, than they will take Christ with it: Many will have Christ his Crown, but few will take up his Cross: and therefore Christ his calls are but slowly harkened to in this respect.  
6. Christ calls sometimes to awaken and excite his Spouse, when she is dull and sluggish in her work: sometimes the hearts of Gods own people grow lazy and sluggish, either laying aside their spiritual work, or performing it lazily. If they pray, they pray heartlessly and carelessly, as if they mattered not whether they sped or not. If they read or hear, they do it in too formal and customary a manner, not studying to profit thereby. If they come to the Lords Table, they come not with that appetite, and enlarged desire and expectation that they should; though indeed their wants are many and great, yet if God should put the same question to them, that he did to Elijah, What dost thou here Elijah? it would be hard for them to give a clear and particular answer, or a good account of their being there. They have Sins enough to repent of, but yet the sight of Christ bleeding and dying doth but little move or affect them: They can look upon him whom they have pierced, and yet mourn but little over him; they can behold what Christ hath done and suffered, out of pure love to them, and yet have little stir of Joy and Thankfulness in their hearts. And as for their spiritual watch, they let that fall, though in their enemy's country; and hereby they give advantage and opportunity to their enemy to tempt them, and take them in his net. Therefore that careful and faithful Captain of our Salvation, seeing in what danger we are, not only in regard of our enemy's watchfulness, but in regard of our lazy and sluggish posture, which indisposeth us for our work, and giveth advantage to our adversary; he therefore calls upon us to awaken us, and quicken us to our watch, and to our work: to our watch, lest our enemy come and take us napping; and to our work, left the night come before our work be perfected. It is a manifest token of Christ his care and faithfulness, thus to knock and call by awakening Ordinances or Providences, when thus he finds us inclined to sloth, or sluggishness: and yet many times he is forced to call aloud before he can make us hear.  
7. Christ calls to open to him, and take part with him of that rich feast, or banquet, which he hath prepared and brings with him. Believers knowing their absolute dependence upon Christ for continual supply of grace and comfort, they make their request to Christ, that he would come and make a feast in their Souls; that he would fill their hearts with ●ood and gladness; that his comforts may de●ight their heart, whatever other thoughts may trouble and cumber them: and hereupon Christ comes and knocks for opening and entertainment, saying, (as in the Text) Open to me, my Sister, my love, my dove, my undefiled— and promising, as Rev. 3.20. If any man will open to me, I will come in, and will sup with him, and he shall sup with me. Christ would not lose his feast when he hath prepared it, nor doth he love to eat his morsels alone; but desires the company of his Spouse, for whom he hath prepared them; and therefore calls. This was the case in the Text. The Spouse, vers. 16. of the foregoing Chapter, had prayed for the revival of Grace in her heart, that she might be prepared to receive and entertain Christ; and being so fixed, begs his company. This request is granted, for Christ according to her request comes, and desires to have the door opened to him: when Christ comes with loads of comfort, he many times finds the door of the heart fast shut against him, long knocks and calls before he gain admission. The Promises and Comforts of Christ stand many times long at the doors of our hearts before we open to, and receive them by faith; and many an excuse and put-off will many a poor soul make against itself, before it will be persuaded to receive the promises for its own comfort; yea sometimes so compliment it, and plead excuses, till Christ in an ange● withdraw, and make the Soul long, and with an aching heart to seek Christ in the promises before she find him. And this (I conceive) is not the least part of the Holy Ghosts design to discover in this Text.  
And thus have I shown you some of those things which Christ would have when he knocks and calls. The last thing in the Explication of the Doctrine, is to show what are the special times of Christ his knocking and calling.  
To this I answer in general, That there is no Dispensation of God that he exerciseth towards us, but it hath something of a call from God in it. Every Ordinance of God, is a call from God, and comes with some Message unto us. Messengers are not sent, but upon some message or errand. God's Ministers are his Messengers, sent unto us, with some word of Reproof, Instruction, Counsel, or Comfort. And therefore the Scriptures are said to be Profitable for Doctrine, Reproof, Correction, and Instruction in righteousness, 2 Tim. 13.16. And it is God's word that his Messengers bring, and therefore their message is to be heeded, because it is a call or message from God. Every secret impulse of the Spirit, check, and conviction of thy Conscience, is a call from God, aught to be listened and harkened to; for Conscience is God's Deputy or Vicegerent in the soul. Every Providence that befalls thee, whether Mercy bestowed upon thee, or Affliction, is a Messenger sent from God, and hath something of a call in it, something that God would have thee to learn by it. Yea, even those common providences, whether of good or evil, that befall thee in common with others, they come with some particular message to thee. A packet of Letters may be brought to a Town or place by one common Post or Carrier, but every ones Letter in particular comes about his own special business, though it come by the hand of the common Carrier. So in common Afflictions or Judgements, though they come in a common way, and by a common hand, either Humane or Divine, or in a common way of Providence; yet they come upon a particular errand, and about particular business, to the particular persons to whom they are sent. If they come to thee, know therefore that they have some particular message to thee from Heaven; and therefore labour to understand the Voice, and learn the Lesson. But though there be something of a call from God in every passage of God's carriage towards us, yet there are some special times wherein God's calls are much more remarkable: and it would be of dangerous consequence to slight such calls, or let slip such opportunities. And they are such times as these.  
1. Christ his knocks and calls are very remarkable under powerful Ordinances, accompanied with secret strive of the Spirit, and convictions of our own Consciences. God qualifies and sends forth his Ministers to preach the Gospel unto those to whom he sends them, and hath promised to be with them always, even to the end of the world, Matth. 28.19, 20. It is his work they are about, and they must have his assistance and direction in the Work. He must put words into their Mouths, such as may accomplish the end and errand for which he sends them to such persons or people. And hence it is, that the faithful Ministers and Servants of Christ, are not only diversely gifted and qualified for their work; but they find the Spirit of God variously directing, assisting, restraining, or enlarging, according as God is pleased to make use of them, and call them forth upon some particular work and design. There is scarce a faithful Minister of Christ but may observe this in himself by frequent experience, both in his private Studies, and public Exercises. Now when God doth by his Spirit in a more than ordinary manner raise, enlarge, and direct his Servants in their studies; warming the Word upon their Hearts; and likewise inliven, and enlarge, and warm them in their public work, and at the same time the Spirit of God is busy at work, striving with the people to whom this Message is sent, by secret impulses of his Spirit, and convictions of their Consciences; doubtless this is a remarkable call from Christ, and it would be of dangerous consequence to let slip such opportunities, to stifle such Convictions, and to quench such motions of the Spirit. An eminent instance we have of this, Acts 18. where we have Paul at Corinth, inwardly pressed in his Spirit, v. 5. and therefore warmed in his work: and the same Spirit was also busy at work in the Hearts of his hearers; for many believed, v. 8. God encourageth him, and bids him not fear, but go on boldly with his work, and he will be with him, and defend him: And the reason was, because God had much people in that City, v. 9, 10. This was a remarkable time of Christ his calling: and the Jews opposing the Apostle, and rejecting this call, proved of dreadful consequence to them, v. 6. for the Apostle left them, and preached to the Gentiles. When Christ by his Spirit really warms the Heart of the Minister in his work, and withal sends his Spirit to open thine Ears to attend, to enlighten thy Understanding to apprehend, to convince thy Judgement of the truth of what is spoken, and to awake thy Conscience, and make thy Bowels to stir within thee, as here he did the Spouse, Cant. 5.4, 5. this is a special call from Christ; and take heed how thou resistest it, or lettest it slip.  
2. Christ his Knocks and Calls are eminent, under special and remarkable Providences. The more eminent and remarkable God's Providences are towards them, the more loud and considerable are his calls upon thee. As for instance,  
1. Under visible danger of Christ his removal or withdrawing. If Christ show signs and tokens of removing, it is to correct our former negligence, and to quicken us to lay faster hold upon him. Thus in this Chapter, whereof the Text is part, the Spouse did but too much slight Christ, in that she was so lazy that she would not arise to let him in; and therefore he withdrew, and made her seek him sorrowing, with an ●aking Hea●● and guilty self-condemning conscience, long before she could find him. Upon this account it is that Christ's departure from a person or people is many times gradual. He doth not departed on a sudden, but by steps and degrees; that every step may be a motive to lay hold upon Christ before he be quite gone. Thus we find he departed from the Temple of old, as is evident in Ezekiel's vision, chapter 10.11. The glory of God first removed to the door of the house, from thence to the Mountain, and then quite away. If we have any business with God, it is high time to improve our present opportunity, when God tells us by signs and tokens that he is removing, and ready to be gone. There is a woe immediately falls upon that person or people from whom God departs, when he is gone, Hosea 9.12. woe unto them when I depart from them. And therefore the signs of God's departure must needs be strong alarms to cause us speedily to lay hold upon God before he depart. Therefore saith the Prophet, Isai. 55.6. Seek ye the Lord while he may be found, call upon him while he is near.  
2. When God hath for some time withdrawn himself, and afterward for some little space hath returned again, and manifested his presence or nearness: this is a loud call to improve our time, and while it is called today, to hearken, and not harden our hearts. We read in the parable of the barren Figtree, Luke 13.6, etc. that when the owner had come several years expecting fruit, and found none, he commands that the Tree be cut down, because it but cumbered the ground: but at the request and intercession of his Servant he spares it one year longer, and takes more pains with it that year than he had done of other years before; and if then it bear not fruit, it must be cut down without remedy. If after our many years barrenness in God's Orchard, and his threatening to cut us down, he takes more than ordinary pains with us, by his Word, Messengers, and Spirit, seeming more eminently and visibly to return to us for some space, to dig about us, and dung us: this is a loud call from him to improve the present opportunity, lest he cut us down, and there be no servant to stand in the gap, or speak a word for us. God's Ministers are his Husbandmen; and if God threaten to cut down any Tree, they cry out, Lord spare it a little longer, let us take a littl● more pains with it; and if then it will not be fruitful, we will hold our peace: and if hereupon God do for some time spare, and yet no fruit be brought forth, that Tree will be in great danger to be cursed, and devoted to the fire. If once God say to his Ministers as once he did to Jeremy, Jer. 7.16. Pray not thou for this people, neither lift up prayer nor cry, for I will not ●ear thee; such people must needs be in a sad condition: and therefore if our time be but 〈◊〉 time of probation, it is dangerous to let it slip, lest God swear in his wrath, that we shall not enter into his rest. We find that good and  man, Ezra, chap. 9 v. 8, etc. sadly trembling and astonished at such a thing as this: God had punished his people by a seventy years' Captivity for their sins: and now for a little time grace had been showed to them from the Lord, to give them a nail in his Sanctuary, and some tokens of his favour, and visible presence; but now they begin to fall to their old course of sinning, and mis-improve this day of grace: this makes Ezra to tremble, and sit down astonished. And see what he saith in his Prayer to God, vers. 13. If after all that is come upon us for our evil deeds seeing that thou our God hast punished us lest than our iniquities deserve, and hast given us such deliverance as this: should we again brea● thy commandments— Wouldst not thou b● angry with us, until thou hadst destroyed us, s● that there should be no remnant nor escaping 〈◊〉 Clearly intimating, how dangerous a thing i● is, to shut our ear against such a call as thi● is.  
3. Christ's Call is eminent under great mercies spiritual or temporal largely bestowed upon us. The more largely God's hand i● opened to thee in Bounties, the more loud 〈◊〉 his Knock and Call to thee to open to him the Psalmist makes this a strong argument to his soul to return to his God, Psal. 116.7. Return unto thy rest (i. e. unto thy God, for God is the only true and perfect rest of the Soul) O my soul: for the Lord hath dealt bountifully with thee. And if in this case thou shut him out, or turn a deaf ear to his call, the greater will be thy sin: we find therefore the Spirit of God often aggravating the sins of men from this consideration; as in the case of David, 2 Samuel 12. when he had sinned in the matter of Vriah, God sends Nathan to him, who thus speaks to him from the Lord, ver. 7, 8, 9 I anointed thee king over Israel: and I delivered thee from the hand of Saul: I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah: And if that had been too little, I would moreover have given thee such and such things: wherefore then hast thou despised the commandment of the Lord, to do evil in his sight?— This made David's sin wonderfully great; and so is it a most sad aggravation of any man's sin: See how God pleads with his Church, Deut. 32. upon this account, Do you thus requite the Lord? Why, what had God done for them? See vers. 9, etc. he had chose them for his portion: His Providence had been wonderful about them, his Presence had been wonderfully with them, and his Goodness had been wonderful towards them; and that therefore they should grow fat and kick, was an heinous and intolerable affront, and would be dreadful in the issue, and therefore wisheth that they would be wise to consider their later end: let us therefore think of this, whom God hath so (every way) loaded with blessings.  
4. Christ's calls are remarkable, when his judgements are terrible; when the terribleness of God's Judgements do manifest the heat of God's wrath, than it is high time to know the voice of the rod, and who hath appointed it. We read Amos 4. God threatens to draw them forth with fishhooks, and cast them out of their own land, because of their incorrigibleness under his Judgements: he had so and so punished them for their sins, and yet they had not returned to the Lord, and therefore he would do thus with them, vers. 12. And what follows? (mark) And because I will do thus unto thee, therefore prepare to meet thy God, O Israel. This was a loud call, without any more delays to prepare to meet God. The same Prophet puts this question in the Negative, which the more strongly affirms, Amos 3.6. Shall a Trumpet be blown in the City, and the people not be afraid? When Gods Judgements sound as a Trumpet of an Enemy that hath taken the City, it is high time for the people to tremble.  
5. When the meaning of God's deal with us is plainly and legibly written in the forehead of God's dispensations towards us, the more loud and intelligible is his call. When the finger of God in his Providences plainly points at our carriages, easy to be read and understood, this makes the call more clear, and us the more inexcusable if we take not notice of it. Sometimes a man may plainly read his sin that God smites at, in his punishment: as David might read his sin of Adultery and Murder, in Absalom's Rebellion, and lying with his Concubines. Sometimes Judgements put such a stop to us in our sin, and take away the very occasion of our sins, or the things whereby we sin, that we may plainly see God correcting such a sin in us. Sometimes again, the circumstances of the punishment clearly point at the cause of them, as here in the Text. Christ his immediate departure, after the Spouse her complimental excuse and refulal to open to him, did most clearly point out her sin to her, and (no question) was a most bitter and biting sting upon her Conscience. Sometimes there comes secret convictions and intimations of the cause of God's cotroversie, along with the affliction. God whispers us in the ear, and tells us that such a lash and scourge is for such a fault; and when these things fall out thus, they are loud calls from Christ to hearken to Instruction, and to bow our ear to Discipline. That saying of Elihu is very considerable for this purpose, Job 36.8, 9, 10, 11. If they be bound in fetters, and holden in cords of affliction: Then he showeth them their work, and their transgression, that they have exceeded. He openeth their ear to discipline, and commandeth them to departed from iniquity. If they obey and serve him, than they shall spend their days in prosperity, and their years in pleasure. But if they obey not, they shall perish by the sword, and shall die without knowledge. And therefore it must needs be of dangerous consequence, to turn the deaf ear to such a loud call as this is. Thus remarkable Providences are a loud call from Christ to open to him.  
3. Christ his calls are remarkable, when he comes upon our calling and invitation; when we from a sense of his absence have earnestly begged for his coming, and he in answer to our prayers doth come, and stands knocking at the doors of our hearts for admission and entertainment; this call is very loud, and our refusal to open, would be most unworthy. This is the very case in the Text, and therefore I need not multiply Texts or Instances about it, for the case is plain enough here. The Spouse had prayed that Christ would come into the garden of her heart; Christ makes no delay, but quickly comes, and might reasonably expect to find ready admission, being so earnestly invited; but contrary to his expectation, he finds her in bed, the door shut, and she too lazy to arise to open to him; and therefore he withdraws in a discontent, as well he might. If therefore upon our earnest prayer Christ come and knock at the door of our hearts, either by his Ordinances or Providences, let us not stand debating whether we shall let him in or not, whatever posture we be in, though naked in our bed: for this is a special time of his coming, and will be unkindly taken, if he find not admission according to his invitation.  
4. When Christ his calls are accompanied with a great deal of earnestness and importunity. When Christ is in so very good earnest, that he woes and entreats, and will take no denial; this is a loud, because an earnest call, and argues that he is come very nigh, even to the very door. Therefore the Prophet adviseth by all means to close with such an opportunity as this, Isai. 55.6. Seek ye the Lord while he may be found, and call upon him while he is near. This was the case of the Spouse in the Text. Christ was come to her door, and not only stood there knocking, but by all the friendly compellations imaginable, endeavours to persuade her to let him in: Open to me, my sister, my love, my dove, my undefiled. And when this will not do, he comes near to the door, and puts in his finger by the hole of the door, as though he would make a forcible entry; intimating his earnest desire to have admission: and therefore it was unkindly done of her to keep him out, and cost her dear before he did come in. And so it may be with thee.  
5. When Christ his Locks are wet with the dews of the night, then are his calls earnest and importunate, and it will be of dangerous consequence to keep him out. This is the argument which Christ makes use of in the Text, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. Many things may be included in this argument, and all of force to persuade her to let him in; and making the argument more strong and forcible, make the call to be so much the louder, and the denial the more unreasonable. The words may be taken in a good sense: My head is filled with dew, and my locks with the drops of the night. i e. I come full fraught with all manner of Blessings and Benefits, that may tend to the cheering, refreshing, and fructifying of thy spiritual man. There is nothing wanting in me to make thee perfectly and every way happy; only open to me, and let me in: and then thou shalt be made partaker of all that is mine, and all that is in me. What is not wanting in me, shall not be wanting to thee, only open to me by Faith, and let me in. And the truth is, all our emptiness and penury ariseth not from any want or defect in Jesus Christ, in him all fullness dwells; but from ourselves, because we open not to him. And thus understood, they are an answer to the Spouse her prayer, Chapter 4.16. Awake, O north wind, and come thou south, and breath upon my garden, that the spices thereof may flow out. She prays for the breathe of the Spirit, whereby her Graces might be revived, and made more active, and odoriferous. And to this Christ answers, that the only way to obtain this in the extent and fullness of it, is to open to him by Faith, and let him into the Heart; and if she will do so, he assures her that he brings all fullness of grace and blessings with him, his very head and locks are filled with them; and surely this is a most full and convincing argument, being applied as an answer to her prayer, and might well have the force of a loud call in her ears, sufficient to raise her, though laid down to take her ease. But the words may also be taken in a bad sense, importing the misery and hardship which Christ had undergone in coming to her in so dark and wet a night, and that still he did endure by standing out of doors in the wet, and dark, and cold. As if Christ had said, O my dearest Spouse! thou, by thy prayer, which so lately thou didst send to me, didst importune my company and help; and out of that true affection which I have for thee, and commiseration of thy condition, I have undertaken this long and tedious Journey, wherein I am benighted; the way hath been very foul, (for I have trodden the Wine-press of God's wrath alone, have endured much persecution in my own person, and the persons of my Ministers, and much contradiction of sinners against myself; it hath cost me my dearest hearts blood to make my way to thee) and the weather hath been very wet, stormy, and tempestuous, so that I am wet to the very skin, not a dry hair upon my head, and the night hath been and is very dark, so dark, that it made me cry out, My God, my God, why hast thou forsaken me? and now I am come, I stand at thy door in this miserable wet and weary condition, desiring entrance and admission: Therefore open to me; and though thou be in thy warm bed, and at ease, yet consider what a sad condition I am in, and how bad and dangerous it is for my health to stand here in this condition; and do not so far forget thy relation to me, thy late request, the pains and hardship which I have endured, and do endure, and the reciprocal Affection which thou oughtest to bear unto me, as to suffer me to stand here out of doors, but arise quickly and open to me. If thou hast any pity or commiseration in thine heart, show it now to me thy beloved Husband. And what could be said more, to make the argument pressing and cogent? and therefore must needs have the force of a loud, a powerful, and  call.  
And thus I have done with the Explication; and now follows the proof and confirmation of the Doctrine; That to be lazy and secure, when Christ calls and knocks, may be of very dangerous consequence; especially when his coming and calling is in answer to our Prayers, as you see here it was in the Text. The truth of which will manifestly appear, from these following Considerations.  
1. Let us consider the greatness of our ingratitude and unkindness which hereby we manifest: nay, I may say, not only unkindness and unthankfulness, but we hereby manifest wonderful hypocrisy and dissimulation: We importune and entreat Christ to come into our Souls; and (if our words were to be taken in prayer) we show ourselves to be very earnestly desirous of his company, and that we stand in great need of his help, and therefore will take no denial, but entreat again and again. At last Christ yields, consents, and (laying aside all other business) comes, little questioning but to find us in a readiness to receive him; or however, willing to open to him when he knocks and calls, in regard we have so earnestly invited him. Therefore now at his coming to find the doors shut, we so careless of his company as not to watch for him one hour; and when he knocks and calls, for us to answer, I have put off my coats how shall I put them on? I have washed my feet how shall I defile them? To make thus light o● his pains and coming, what greater unkindness, or manifest token of complementing dissimulation and hypocrisy can be showed Well may Christ say, O Spouse! though thy invitations seemed to be real, yet by this carriage I see, and plainly perceive the falseness and treachery of thy dissembling heart; fo● instead of dealing plainly and faithfully with me, thou hast but mocked me; and how canst thou then say, that thou lovest me? Well may Christ then take this ingratitude and dissimulation unkindly from her, and take occasion hereupon to departed. If any of you should invite a friend to your house, and according to your earnest invitation your friend comes, but at his coming you shut the doors against him; and though you be within, yet you refuse to open to him, may he not well take this piece of ingratitude and mockery unkindly at your hands, and look upon it as an high affront put upon him, and therefore departed in a rage, and resolve to miss your door the next time he comes that way? But if a Wife should deal thus with her Husband, would not this manifest much dissimulation and unkindness? And may not he well take this as an high affront, to be thus slightly looked upon by his Wife? Such is the case between Christ and his Spouse; and therefore no wonder though he depart in a discontent, when thus affronted, and treacherously dealt with. We find it reckoned among the Sufferings of Christ in his state of Humiliation, Isai. 53.2, 3. that he should be slightly esteemed and accounted of among men.— There is no beauty that we should desire him. He is despised and rejected of men.— We hide our faces, as it were, from him; He was despised, and we esteeme● him not. So John 1.11. He came to his ow● and his own received him not. Thus to be despised and mocked, and that by his own, thi● goes near his heart, and may well put hi● into a rage against us. This affront woul● far more easily have been born, had it bee● from an enemy; but from a friend, and so near a relation, one that had given him so fai●● an invitation, this cuts and wounds to th● very heart. See what David (personating Christ in the treachery of Judas) speaks Psal. 55.12, etc. It was not an enemy that reproached me, than I could have born it.— Bu● it was thou a man, mine equal, my guide, an● mine acquaintance: this so provokes, that he saith, vers. 15. Let death seize on them, and let them go down quick into hell, for wickedness is among them. Yea, this struck sad upon Christ's Spirit, Psal. 41.9. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me. Such affronts as these cut deep; they wound to the very heart: and therefore no wonder if the effects and consequences which follow hereupon, be sad and dreadful to the soul.  
2. Consider the great damage which our Souls sustain by keeping out the Lord Jesus Christ. If we shut him out, he may withdraw: nay, it is the next way to provoke him to withdraw, and how shall we then live without him? We read John 15.5. Without me, ● e. Jesus Christ, ye can do nothing, neither pleasing to God, nor profitable to yourselves. And therefore what a miserable condition are ●ou left in, if Christ departed? Therefore saith God, Hos. 9.12. woe also unto them when I depart from them. And assure thyself, that thou ●anst not take a more effectual course to cause ●im to withdraw, than to shut him out when ●e comes at thine invitation. Christ may withdraw, yea, and so withdraw as never to ●eturn again, or call at thy door more, Psal. ●1. 11, 12. My people would not hearken to ●y voice, and Israel would none of me; so I ●ave them up to their own hearts lust: and they walked in their own counsels. God knocked forty years at Israel's door, but when no admission would be had, than He swore in his ●rath, that they should never enter into his rest. Psal. 95.10, 11. See that threatening against Ephraim, than which there could not be a greater, Hos. 4.17. Ephraim is joined to Idols, let him alone. As if God had said, There is no hopes of reclaiming him; I have called often at his door, but to little purpose: therefore I will concern myself no more about him, I will call no more at his door. Read with trembling Ezek. 24.13, 14. Prov. 1.24, etc.  
Sometimes though God may at last return and be reconciled, and call again, yet it may be long first, and many a weary step may he cause thee to take in seeking of him before thou find him. God threatens this, Hos. 5.15. I will go and return to my place, and hid myself until they seek my face: in their affliction they will seek me early. And we read in the Text, that Christ did deal thus with his Spouse. When she arose to open to her beloved, he had withdrawn himself, and was gone. Christ had heard and answered her at her first call: but since she had dealt so deceitfully and disingeniously with him, she should now call and call again before he gave her any answer, should seek and seek him sorrowing before she should find him. She was but now so lazy, easeful, and delicate, that she could not abide to be at so much pains as to put on her Coat, having put it off; could not endure so much hardship as to tread upon the floor with her naked foot, lest she should defile it: But if Christ be so little store set by, her love to Christ shall be further tried; she shall take a longer Journey, and not complain so much of the soulness of the way neither before she find him. If it be so tedious a Journey to cross the house-floor, Christ will see whether she will take a journey through the streets, and highways, in as dark and foul way and weather as he hath come, before she find him; that so she may know something of what he hath endured in coming to her, and may now readily open to him the next time. And therefore it is of dangerous consequence to shut out Christ, when he knocks and calls.  
3. Consider the benefits and bounties which Christ brings with him into the Soul that opens to, and entertains him: Our Saviour saith, Rev. 3.20. Behold, I stand at the door and knock; if any man open to me, I will come in unto him, and will sup with him, and he with me. If Christ will make a Feast unto the Soul that lets him in, it must needs be ill to keep him out. The Soul hath no such store of provision within herself, as to despise the Feasts which Christ will make her. In the Text Christ makes use of this Argument to move her to open the door, For my head is filled with dew, and my locks with the drops of the night: which being taken in a good sense, (as was noted before) intimates the fullness of Blessings and Benefits which Christ comes loaden with, when he desires entrance into the Soul. Sure I am, that he that commands that None should appear before the Lord empty, will not himself come empty-handed, to give his Spouse a visit, especially knowing her needs, and for what end she desires his company. Would you see what Christ bring with him, read Cantic. 2.3, 4, 5, 6. I sat down under his shadow with great delight, and his fruit was pleasant to my taste. He brought me into his banqueting-house, and his bann●● over me was love.— His left hand is unde● my head, and his right hand doth embrace me● If he do but breath upon our Gardens, the Spic● will flow out, Cant. 4.16. He brings enough with him to feast us and all our friends, Cantic. 5.1. yea, and bids both them and us hearty welcome. See John 14.18, 19 I wi●● not leave you comfortless: I will come to you But what will he bring with him? He wi●● bring life, vers. 19 Because I live, ye sha●● live also. Where Christ comes, he brings th● which will beget life, and spirits, grace an● comfort: He fills the Soul with mir●h an● comfort, and abundant satisfaction where h● comes, Psal. 36.7, 8, 9 therefore it is dangerous not to open to him at his call.  
4. Consider our great unworthiness th● Christ should come under our roof. If Jac● found cause to say, that he was less than th● lest of God's mercies; how much more w● reflecting upon our own unworthiness, m●● say with David, Psal. 8.4. Lord, what is man, that thou art mindful of him? or the son of man, that thou visitest him? Would we take a true view of our own state, and see how fit we are for the entertainment of Jesus Christ, see what the Holy Ghost saith of us, Ezech. 16. there he tells thee thy pedigree, vers. 3. Thy father was an Amorite, and thy mother an Hittite, a cursed blood, of a cursed stock. He tells thee also the manner of thy nativity, and in what posture God found thee, vers. 4, 5. a naked and wretched infant, cast out in its goar-blood and filthiness, none to pity or do any necessary office of kindness for ●hee; and in this posture and condition God ●ound thee, and set his love upon thee, when ●here was nothing to be seen that was lovely ●n thee: thou wast a poor beggar, that had either meat for thy belly, nor clothes to cover ●ny nakedness, nor a penny of money in thy ●urse; in this condition he found thee, set his ●ove upon thee, entered into covenant of mar●●age with thee, espoused thee to be his Wife, ●ecked and adorned thee with the Jewels of his ●race, made thee comely through his comeliness ●t upon thee, set thee up in high and honourable estate: see Psal. 45.9. the Queen stands Christ's right hand in Gold of Ophir, vers. 13, 4. The King's daughter is all glorious within, 〈◊〉 raiment is of needlework, etc. The Virgins her companions must wait upon her. All this, and more than the tongue of Men or Angels can express, hath Christ done for thee, who art a most unworthy wretch; and therefore if now when he comes and calls, saying, Open to me, my sister, my love, my dove, my undefiled, etc. that now thou shouldest make such a saucy and slight answer, I have put off my coats, how shall I put them on? I have washed my feet, how shall I defile them? this may justly make Christ to repent of his match, and therefore of dangerous consequence. We read, Luke 7.6. the Centurion, when Christ was in the form of a Servant, in his estate of Humiliation, said, Lord I am not worthy that thou shouldest come under my roof. How much more unworthy are we of the spiritual presence and company of Christ, now he is in his estate of Exaltation? And therefore the most unworthy and disingenuous act that can be, is now to shut him out when he knocks and calls at the doors of our Hearts. desiring entertainment. Well then may Christ take this as a most horrible affront, from such base and unworthy upstarts as we are, who but the other day were naked and beggarly creatures. But this will yet appear to be a greater affront if  
5. We consider the great condescension o● Christ in coming. Christ is the eternal Son of God, and Heir of all things; he is the King of Glory, Psal. 24.7, 8, 9, 10. His Throne is in Heaven: His Kingdom is over all: He is God blessed for ever; needs not thee to add any thing to his happiness. It is a condescension in him to behold the things that are done in Heaven, much more to behold any earthly creature. And yet this King of Kings, and Lord of Lords comes to thy poor, sootty, beggarly Cottage; knocks at the door of thy Heart, desires admission and entertainment there, and will be content either with such as he finds, or such as he brings. For thee therefore to shut out this King of Glory, is a most inexcusable affront. Let me illustrate these two Arguments, of our unworthiness, and Christ his condescension, by this similitude.  
Suppose the greatest King or Emperor in the world should meet a poor, naked, nasty, deformed Beggar, nothing but Dirt and Lice; not a rag to cover her nakedness, not a morsel of bread to put in her mouth, not a Cottage to put her head in, not a penny in her purse, but more in debt than she and all her friends in the world are able to pay, and therefore cast out of her house and harbour, nothing but the bare Dunghill to lie upon, naked, whatever weather come, and so our of credit as that none would pity her, or let her come in: This great Emperor casts his eye upon her, pities her condition, sets his love upon her, promiseth that if she will take him for her Husband, he will pay her debts for her, procure her a discharge, will marry her, and make her his Bride or Queen, wash away all her filthiness, deck and adorn her with all costly Jewels and Raiment suitable to the quality and degree of such a persons wife as himself is, and that there shall be nothing wanting to make her happy: Hereupon the match is concluded, and he owns her for his Spouse, decks and adorns her according to promise, puts clothes upon her back rich and costly, and money in her purse; yet takes her not for the present home to his Court and Palace, but leaves her a while in her smoky Cottage: she pretending love to him, thinks his absence long, and therefore sends to him to entreat his company: such is the ardour of his affection, that he comes without delay, though the weather be wet and stormy, the way foul and deep, the night dark, and the Journey tedious; finds her in bed, the doors shut, and therefore knocks and calls, saying, Open to me, my dearest Spouse, for I am come at thy request, though I have not a dry hair upon my head, or thread upon my back; therefore open to me, and let me in: And she should say, I am gone to bed, I cannot get up, I cannot take so much pains now as to put on my coat, I am composing myself for rest, have washed my feet, have no mind to defile or dirty them with coming over the floor; and therefore if you would have come in, you should have come sooner. Suppose all this, would this answer be well taken? might not this be of dangerous consequence to this proud beggar, and give just occasion to blast all her hopes? Have I undervalved myself thus (may the King say) to advance a proud beggar, and doth she serve me thus? But I will leave her in the condition I found her, and come no more at her. This is the case between Jesus Christ and his Spouse; nay, there cannot be that inequality between the highest Prince in the world and the meanest Beggar, that there is between Jesus Christ and his Spouse. And therefore we may easily imagine, of how dangerous consequence it may be, to shut out Jesus Christ when he knocks and calls, especially when his coming is in answer to our Prayers.  
6. Consider the great wrong which we do to Jesus Christ, if we do not open to him at his call. The wrong that will fall upon Christ, by our not opening to him, is set down in the Text, in these words, For my head is filled with dew, and my locks with the drops of the night; which words (as we told you before) may be taken in a bad sense as well as a good, denoting the misery, sufferings, and afflictions, that Jesus Christ endures, in making way, and coming unto his people: in which words I would observe (1.) the great pains which Jesus Christ had taken to come; such was the length and tediousness of the way, so many obstructions and lets, so many difficulties and hardships, that he was benighted, and it was got very late when he came: and therefore pity to let him stand any longer wet and weary. Oh, what haste would a loving Wife make to arise and open to her Husband, in such a case as this is! And if she did not, her Husband might well take it unkindly at her hands: And yet the Spouse here makes an Apology, I have put off my coat, etc. Such carriage as this may well cause him to withdraw.  
2. Here is mention made of Drops and Dews of the night; which seem to denote Afflictions, and Sufferings, and Hardships; for so we find them made use of in Scripture: when Jacob would set forth what hardship he endured with his Father-in-law Laban, in his service, he saith, Gen. 31.40. In the day the drought consumed me, and the frosts by night. Afflictions in many places are compared to the Night; and so they may well be understood here, especially considering how wet and stormy a night it was. And truly Jesus Christ had very stormy weather to come to his Spouse: we read in Scripture what hardships he met with in the way. See how Christ himself complains, Psal. 102.23. He hath weakened my strength in the way, he hath shortened my days. He met with the storms of divine wrath, which made him to cry out, My God, my God, why hast thou forsaken me? The storm was so bitter, that he prays, Father, if it be possible, let this cup pass from me: and yet it pleased the Father to bruise him, and make his soul an offering for sin: He bore our griefs, and carried our sorrows; the chastisement of our peace was laid upon his shoulders, and with his stripes we were healed: yet we accounted him stricken, smitten of God, and afflicted. He endured hardship not only from enemies, but from friends; and therefore saith, These were the wounds which I received in the house of my friends, Zech. 13.6. And surely this was a stormy night; that the Spouse therefore should deny him entrance such a night as this was, especially when he had endured all this for her sake, that he might come to her, was great unkindness, and might well provoke him to withdraw.  
3. His urging this argument seems to imply the great prejudice that might come to him by her delay, and making him to stand wet and weary there. The force of the argument seems to lie here, and he thus argues: O my Spouse, I have undertaken a very sad and wearisome Journey for thy sake; I am at last (though late) come in a weary, wet, and dropping condition to the door, it may be very prejudicial to my health to stand long here in this condition I am in: as thou pitiest my life and health, and hast any respect for me, open and let me in, and suffer me not to stand here and catch my death. What more forcible argument could be made use of to a Wise that hath any real respect for her Husband? and yet in this sluggish humour she tells him, She hath put off her Coats, and cannot put them on: she will rather suffer her Husband to starve at the door, than she will be at the pains to put on her Coat and let him in.  
Indeed such unkind carriages as these, are prejudicial to Christ's health, they wound and Crucify him afresh, as the Apostle speaks, Heb. 6.6. It must needs take a deep and sorrowful impression upon the heart of Christ, to think that this should be the requital of all his sufferings, and that from the hand of his Spouse: well may this then cause his Jealousy to burn, and cause him in a rage to withdraw himself. Consider this, that every denial, every delay to open to Christ, cuts him to the very heart, and doth (as it were) make his pierced heart to bleed afresh.  
4. The patience of Christ in all his sufferings, seems here to be pointed at also. He had not only watched till he had felt a drop, but drops, yea, till his Head was filled with drops: he was wet to the very skin, not a dry thread, or free place about him, and therefore could endure to stay no longer: and therefore so earnestly calls, Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night. To refuse to open in this case, must needs be a great wrong to Christ, and may cost us dear, if he should thereupon departed, as justly he might, being thus wronged and affronted by us. But  
5. There is one thing more in the Call which makes the wrong intolerable; and that is, the place where he calls is his own house, the door whereat he knocks is his own door. We told you before, that the place where Christ knocked, was at the door of the heart. And the Spouse had before given her heart to Christ; therefore it was his own door that he knocks at, and to his own Spouse that he calls, Open to me, etc. And therefore what an intolerable wrong is here, to keep Christ out of his own house, to keep his own door locked against him, in such weather, and in such a condition as he was! it is a wonder that instead of withdrawing, he did not fire the house about her ears, but that he is an infinitely patiented Husband. Such carriages as these are intolerable wrongs to Christ, and therefore may cost us dear.  
6. Consider the earnest and sweet persuasives that Christ at his coming and knocking makes use of to procure his admission. There are three Texts of Scripture which I would pitch upon, from thence to gather the sweet winning arguments that Christ ordinarily makes use of, when he knocks and calls at the door of his Spouse. One is the Text; another is the Parable of the great Supper at the marriage of the King's son, Luke 14.17, etc. and the third is Rev. 3.20. And from these Texts I would gather these three Arguments, which Christ makes use of.  
1. He woos and entreats from that nee● relation that is between them. She was his sister and spouse; as if Christ should have said thus: My dear sister and spouse! it is thy dear Brother and Husband, that is come wet and weary to thy door, stands here, wet to the very skin, My head filled with dew, and my locks with the drops of the night. Canst thou find in thine heart to lie snorting in thy bed, and taking thine ease, and hear thy poor afflicted wearied Brother and Husband stand without in all this stormy weather, knocking and calling, and not take so much pains as to come to the door to open to me? Thou needest not stir a foot out of the doors, but only come to the door and open it. Hast thou no more of a sympathising and commiserating spirit in thee? Will the nearness of our relation work no more upon thee? If I were a stranger to thee, I could say the less for myself; (though common pity should be showed to strangers) but being so nearly related to thee, me thinks I should not need to multiply words, but might find present admission and ready entertainment: why then dost thou not come? Now a refusal or slighty neglect in this case will scarcely be born: the bond of Relation should double the force of the Argument. And therefore unkindnesses from near relations, are of a more provoking and exasperating nature, than from other persons: because better things are expected. And therefore to deny to open to Christ, when thus he calls, and pleads such an argument as this, must needs be highly provoking, and of dangerous consequence.  
2. He woos and entreats from the dea● and reciprocal affection that was betwixt them: My Love, my Dove, my undefiled. Oh, what sweet compellations! How can these be denied? And surely Christ is in good earnest, he doth not dissemble or flatter. Doth Elihu say, Job 32.22. I know not how to give flattering titles, for in so doing my Maker would soon take me away? And do you think that our faithful Lord and Husband Jesus Christ would flatter and dissemble? Surely, no: He is real therefore in these sweet and heart-melting compellations, which are expressions of Love coming from his very heart. My love, my dove, my undefiled. As if Christ should have said, Thou art she, whose heart is joined to mine in most sincere and cordial Affection: I have set my love only upon thee, and have chosen thee out of the world to be my Spouse, Have loved thee with an everlasting love, and therefore with loving kindness have I drawn thee: and I know that thou hast a real kindness and respect for me, and that thou preferrest my Love before Wine, or any thing that can be named: And that in thine eyes (however contemptible I may be in the eyes of the world) I am altogether lovely. Oh therefore let not sloth and drowziness so far prevail, and make thee to forget thy love to me, and my love to thee (which I have given thee full and frequent assurance of) as to suffer me to stand here in the wet and cold. And what hardhearted Wife could resist such a heart-melting Argument as this? Yea thou art my Dove. Doves are kind to, and mourn sore for the absence of one another: Thy mate, O my Dove! is at the door, and wilt thou not let him in? Yea further, thou art my undefiled, my chaste Spouse; I cannot think that thine heart is in the least alienated from me, or set upon any other Lover: I am not jealous of thee, and therefore show thy faithfulness and loyalty by opening unto me, that I may not have occasion of jealousy, left in mine absence thy heart should be taken with some other Lover. If this argument will not work, what may Christ think? Would it not then be of dangerous consequence to do that, which may give occasion of jealousy to our Lord and Husband? and therefore the Doctrine must needs be true.  
3. He woos and entreats from the great advantage which his coming in would be unto her. Christ seldom or never invites us to our loss, but we are sure to be gainers by every duty or work he puts us upon: He tells her here, that his head was filled with dew, and his locks with the drops of the night. Which being taken in a good sense (as was noted before) imports, that Christ came full fraught with blessings and benefits, not an hair of his head but would afford some drop of comfort or benefit, which would make amends for the pains which she should be at, in rising and opening to him. And if we read Rev. 3.20. he tell us, that If any man will open unto him, he will come in and sup with them, and they with him. There is Emphasis and weight in every word, he would come in. This piece of condescension in him, was a sufficient recompense of her pains; it was a great honour, that such a guest should come under her roof. That such a glorious person as Christ, who is God equal with the Father, and before whom the very Angels cover their faces with their wings, as not able to behold his Glory. That such a glorious person as this is, should come into such a smoky cottage, as that of man's heart, is wonderful condescension, and therefore honour enough put upon the Spouse, which might abundantly recompense her labour in opening to him. But this is not all, he would come in, and therefore she (being within) should have his company, stand in his presence, In whose presence is fullness of joy, and at whose right hand are pleasures for evermore. And surely his company is no little worth, and that she herself being judge, or else wherefore doth she so earnestly pray for it, Cant. 4. v. 16. Fruition is that which Love labours after, and which alone gives satisfaction and rest to the motion of love. She might now enjoy her beloved, which she had so earnestly panted after, and long looked for: and surely her pains in rising and opening to him could not be so great, as to over-weigh the benefit and desireableness of his company. But yet this is not all, he would sup with her. Oh wonderful condescension! will the King of Glory take, and be content with such a supper as can be provided for him in such a poor beggarly Cottage as man's Heart! is there any dish there that can please or give content to him? Have we any thing in our Hearts that will feast Christ? Oh then open quickly, and let him have it without any delay. For, to be sure, there is nothing there, that is worth the having, but what is of his own sending in: and it is no better, if not worse, for coming through our hands; and therefore stick not to let him have it.  
But yet further, he will not only sup with us, that is, be refreshed with the fruitfulness and sweetness of our Graces, as is evident Cant. 5.1. but we shall sup with him, that is, he will feast us with his comforts and benefits. Christ never comes empty handed, but he brings such blessings and benefits with him, as by their excellency and suitableness, will not fail abundantly to refresh our souls, and wherewith the Soul will be satisfied as with marrow and fatness, as David was, Psal. 63.5, 6. Christ never comes in unto any soul, that sincerely opens to him, but he takes them into his Banqueting house, and his banner over them is love: He stays them with flagons, and comforts them with apples, Cant. 2.4, 5. He abundantly satisfies them with the fatness of his house, and makes them drink of the river of his pleasures; for with him is the Fountain of Life, and in his light we shall see light. Psal. 36.8, 9 And will not then Christ's Feast make amends for our pains in opening to him? But you will say, What can Christ bring with him in such dark and stormy weather? Read but Luke 14.17. It is suppertime, Come, for all things are now ready. There is no dish wanting that may make a complete Feast, all things are in a prepared posture you need do no more but take and eat. Is i● therefore better to lie starving in thy bed, that to rise and eat? Will not Christ's Kingly Feast (if it were nothing but for the rarities of it) make amends for thy pains in rising? You see therefore what force this argument hath every way to prevail with her to arise and open to him; and can we think our denial will be well taken?  
Let me only add this consideration more from this last expression, Luke 14.17. Come, for all things are now ready. Christ hath been at great care and charges to provide a Royal and suitable Supper for us, (not suitable to our deserts; for than it would be a miserable one; but suitable to our need and necessity) wherein no variety is wanting, that may either nourish us, or truly satisfy us, and make us happy; and all things are now prepared and in a readiness; so that if you come not, and that quickly, Supper will be spoiled, and all his labour and charge will be lost: And will he take this well at your hands? Verily no, v. 24. None of those that were bidden shall taste of my Supper, since they make so light of it. And yet rather than I will want guests for my Table, and my Supper be lost, I will send into the hedges and highways, and compel others to come in; but as for those that made so light of it, they shall not taste it. How sad will it be with every soul that ●s thus shut out from Christ's Supper! Is it not then of dangerous consequence to exclude Christ when he knocks and calls, and these sweet and heart-melting arguments (flowing from the highest degree of love and condescension) are turned back with an unkind (though complementing) denial?  
8. Argument to prove that to refuse to open to Christ when he knocks and calls, may be of dangerous consequence, especially when his coming is in answer to our prayers, may be taken from the unreasonableness of all excuses that may be pretended as the reason of our sluggishness and sloth. It is true, when we should do any thing for Christ that may cost us any pains or trouble, the flesh is very fruitful and abundant in producing shifts and excuses to hid and cover our backwardness and unwillingness: and indeed, so apt are we to favour ourselves, that the meanest and most unreasonable excuse, (to us) seems to carry strength enough of reason, to render the calls and commands of Christ unreasonable, and our refusal plausible. If we look back into the Text, we shall find the Spouse her arguing so unreasonable, that the very arguments she makes use of, are so far from reasonable excuses, that if right conclusions were drawn from them, they would rather enforce Christ's request, than excuse her sloth: And at the best, they are but frivolous shifts to excuse her sluggishness. And (indeed) such are all the excuses which the flesh makes, against the calls and commands of Christ. Let us a little examine them, and you will see the weakness of them. I have put off my coats, how shall I put them on? I have washed my feet, how shall I defile them? Putting off the Coats, intimates to us, the laying aside of her watchfulness, as being free from the fear of any danger, and no longer expecting or waiting for the company of any friend: whereas the keeping of our Garments fast girded to us, implies the contrary. And this is the argument that she pleads, why it was an impossible thing for her to arise and open to Christ. But is this good arguing, when truly enquired into, and laid down in plain terms? I have laid aside my watch, I expect no further company of Christ this night, neither do I much desire it, but had rather take my rest.  
Is this she that but now, in a sense of her want, had begged so earnestly for Christ's company, and was so desirous to be prepared for it, that Christ might not find her undressed? Compare this Answer with her Prayer, Cant. 4.16. and see how those two arguings will stand together; and yet both come forth o● the same mouth. Was her desire of Christ then so great? and is her love to Christ now so cold? Would she then have Christ to come (and calls him her beloved, the beloved of h●● soul) and will she not now watch for him one hour? but hath laid by her Coat of watchfulness, as though she never looked for him, or cared for his company? yea, will no● gird on her Coat of watchfulness, now where Christ stands at the door? but her coat is off and shall not be put on again that night. May not the Spouse be ashamed to own such an argument as this? was it not her sin to lay aside her watch, when she had begged Christ's company? and will she excuse one sin with another? excuse her present sloth with her unwatchfulness? Might she not have more reasonably argued thus? I may put on my Coat with shame enough, since my beloved Husband hath found me in this careless posture, and wretched regardlesness of his coming, when I have so earnestly prayed for it. And thus the Argument would conclude against her, and be no excuse for her. But again, I have laid by my watch, how shall I take it up again? what, is the Devil, and all the Enemies of thy soul asleep? Is not the night the time when Thiefs walk about, and seek their opportunity to break through and steal? And is this the time to lay aside all fear and watchfulness, and to compose thyself for rest? Is the time of spiritual war and danger over? Or rather, art not thou in greatest danger, when Christ hath set thee upon thy watch, and himself is absent from thee? Some such thoughts surely thou hadst, when thou so earnestly prayed for his company. Art thou not ashamed to have the Captain of thy Salvation to find thee off from thy watch, in such a dangerous time? And wilt thou think to excuse this thy sin and fault, by telling him that it is impossible for thee to put on thy coats, and stand to thy watch, now when he is come? Oh unreasonable arguing! Oh shameful excuse! It is a wonder that thou dost not blush at the shamefulness and unreasonableness of thine own arguing, and that thine own Conscience and sense of guilt doth not retort back thine own argument against thyself.  
And truly the second part of her excuse is no better, but in some respects worse: I have washed my feet, how shall I defile them? The washing of the feet in those hot Countries, was to supple them, and clear them from dust and sweat, in order to rest and refreshment; that they might the better take their ease being weary. So that her argument runs thus: I have been exceeding weary with working and labouring all day, and now have laid aside all my work; and on purpose and design, that I might take the more full and quiet rest, I have washed my feet, and am composing myself for rest: and therefore it is unreasonable to call me out of bed now to defile my feet. Let us a little weigh the argument, and you shall see, how instead of making for her as an excuse, it makes strongly against her. Is Christ's work so wearisome and irksome, that she is now so weary of it, that she must purposely and designedly lay it aside? was it not her sin to be weary of well-doing? And is she now so bold and daring in sin, as to plead this as an argument to prove Christ unreasonable in calling her to her work again? Doth Christ say, Blessed are they that at his coming he shall find so doing? And may not she be ashamed to be found idle, and that upon deliberate thoughts? She cannot say that this sluggish fit was a surprise, and that she was overtaken against her will: for she deliberated about it, designed it, and in order to her more quiet rest, had washed her feet; and therefore may be ashamed of it, since her work is not finished and perfected. Much more may she be ashamed to plead this as an argument of Christ's unreasonableness in calling. She might indeed be ashamed to let Christ come in and see how little work she had done; but little reason to complain of her weariness with doing Christ's work. But this is not all; for her refusal is most shameless, in that she accounts it a defiling of her feet to arise and open to Christ. And is this so? That which she calls a washing of her feet, in reason might rather be accounted a defiling them, than her rising to open to Christ; that was her sin, but this is her duty. That she might be ashamed of, but this she need not. The dirt of affliction, and difficulty in duty, may easily be wiped off; but the filth of sin is not so easily washed off: nothing but the blood of Christ can cleanse from this, and she must open and let him in, before this can be done. And therefore, if she had understood what she had said, she might have been ashamed of such an argument as this; but that person's shame at nothing that may carry the least colour of excuse; when they are mindful to do any thing, they will abuse, and miscall, and misrepresent things. Wilful sloth and sluggish security, laying aside our watch and the work of Christ, must be called and nicknamed a putting off our coats, and washing our feet: whereas if this be washing the feet, I know not what is defiling them. What horrible blindness is there in sinners, to cast that upon Christ and his work, which he may (with greater force and shame to us) cast back in our faces! And yet this was the Spouse her excuse, the unreasonableness whereof we do here see. Oh! should Christ have given himself to ease, and composed himself for rest, when he was about the work of our Redemption, tugging and toiling at it, till he sweat drops of blood and water; yea till his heart's blood was spent, and poured upon the ground as water: and should he then have pleaded this argument that here she pleads to him; I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? I am well enough, and at rest in the bosom of my Father, solacing myself in the enjoyment of him, and reposing myself in his eternal Love: how can I leave this, and defile myself with the rags of humane nature, and load my back with the burden of humane sins: and though I be the King of Glory, yet endure the contradiction of sinners against myself, and take upon m● the form of a servant, and become obedient unto the Law: and all to do sinful rebellious man a courtesy and kindness, to bring him out of that misery, which he could never ri●… himself of, but must have sunk and perishe● under, to all eternity: and nothing but just, because he had wilfully, by his own sin, plunged himself into this gulf of misery. If (I say) Christ should have thus pleaded, when he was about the work of our Redemption, and our necessity called for his help, or we were undone for ever; what had become of us? And yet we are not ashamed to plead such unreasonable excuses, when he calls upon us to open to him. Surely, such unkind requital of Christ's kindness to us, and such unreasonable excuses for our own laziness and sloth, may highly provoke and disoblige him, and prove of very dangerous consequence to us. The like may be said of those excuses made Luke 14. and indeed of all excuses that the flesh can make against our opening to Christ at his call; because there can be no reason given why we should keep Christ out of his own house (our hearts) since he hath so dearly bought and paid for them. But by what hath been said already, in this case, you may see the unreasonableness of keeping Christ out of our hearts, when he calls for admission: which may be sufficient to ●rove that it may be of dangerous consequence, and therefore I shall no further enlarge upon this head.  
9 I might draw an argument à facto, and argue ab esse ad posse; such a thing was, and therefore it may be. It proved of very sad consequence to the Spouse here to keep out Christ. He in a discontent withdrew, and departed, and left her in a very sad condition; both in respect of her inward guilt, for giving him such an unkind, ungrateful, and irrational answer; and also in respect of the pains which she was glad to take before she found him again: before, it would defile her feet to come over the house-floor to open to her beloved, and was too hard and unreasonable a work for her to do; but now she follows him, and calls after him, through the mity streets and highways, and never complains of wearyness, nor the foulness of the way; but would be glad to find him whatever it cost her, or whatever she endured. And being of such consequence to her, why may it not be so to us? nay certainly it will be so, if we, as she, refuse to open to him at his call. But I have exceeded my first intentions, in enlarging upon the former particulars; and therefore shall speak no more to this. The Doctrine being sufficiently proved, by what hath been already said.  
And so I come at last to make Application, and the 1 Use shall be by way of Instruction, or Information.  
Is it of such dangerous consequence to be sluggish and secure, when Christ calls? Then hence learn,  
1. That it will be of blessed consequence to be watchful, and in a readiness to open when Christ knocks and calls. Our Saviour tells us, Matth. 24.46, 47. Blessed is that Servant, whom his Lord, when he comes, shall find so doing— He shall make him ruler over all his goods. And therefore by the same argument he adviseth us to watchfulness, and that without weariness, or giving over till he come, Luke 12.35, 36, 37, 38. Let your loins be girded about, and your lights burning: and ye yourselves like unto men that wait for their Lord when he will return from the wedding, that when he cometh and knocketh, they may open to him immediately. Blessed are those servants, whom when the Lord cometh shall find watching: Verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or in the third watch, and find them so, blessed are those servants. Mark, that at whatsoever time he come, if he find them about their watch, and at their work, they shall be blessed. But that I may clear this a little further, that they are thus blessed, consider with me these few particulars.  
1. Consider the satisfaction that it will be to a gracious heart, to be at home, and at his work, or on his watch, when Christ calls. I an intimate Friend do but call at our door we account it an happiness that he found 〈◊〉 within. How much more will a gracious soul account it an happiness, that his beloved Jesus, at his coming, found him within, in readiness and preparedness to give him the best entertainment that he had? Especially considering these three things.  
1. The duty which we own to Christ, to be always upon our watch, Matth. 25.13. Watch, for ye know neither the day nor the how when your Lord will come. which shows that it is the will and command of Christ, that we should always watch till Christ do come. Oh! saith the Soul, this is my duty, never to sleep or be secure, but always to be watching: what an happy chance was it, that I was upon my watch when my Lord and Master came and that he found me so doing, found me it my duty. Surely he will take this well at my hand, and I shall be blessed.  
2. Considering our preparedness to receive him. He that looks for a Friend, will have every thing in readiness against he come, to make his friend welcome. So will a gracious Soul that expects Christ his coming, will have every thing in a readiness for his welcome entertainment, and account it his happiness that he had so. It will be wonderful satisfaction to the Soul, to have Christ come, when she is in a readiness and preparedness for his entertainment.  
3. Consider the Souls earnest looking for Christ his coming. When we expect a friend coming, and have taken a great deal of pains to prepare, and make ready, for his entertainment, and have all things in readiness; we stand at the door and watch, and begin to think him long, and ready to think every one that comes to the door to be our friend: when our friend doth come, we are very glad, and bid him hearty welcome, and tell him we began to think him long, and were afraid lest any business should have prevented his coming, and therefore are very glad to see him come, and account ourselves happy that our expectation is fulfilled. So is it with the Soul that is in this waiting posture for Christ. O my dear Saviour! saith she, I thought it long that thou hadst been absent from me; I gave thee an earnest invitation, being earnestly desirous of thy company, and sensible how greatly I stood in need of it: I endeavoured to prepare and make ready for thy entertainment, and having done that, I began to think thee long, every hour hath seemed ten to me that thou hast delayed: and I have waited in hope of thy coming, and yet not without fear, lest something or other should prevent thy coming. But thy stay so long hath quickened my desire, and now I am more abundantly glad that thou art come, by how much thy stay made me afraid that thou wouldst not come. O welcome, welcome, my long looked-for dear Saviour, thy coming makes amends for my long waiting: now I think my labour and patience well bestowed; come in, my dearly beloved! for all things are in readiness, and prepared for thy entertainment. Thus the Soul accounts herself happy that Christ came thus seasonably, and that she was thus fitted and in a ready posture for his reception and entertainment.  
2. That they are blessed whom Christ finds in this posture will appear, if we consider the great satisfaction that Christ will take at his coming, to find us in a watchful, expecting, and prepared posture. This posture will so wonderfully please Jesus Christ, that instead of sitting down, and being attended and served by us, He will make us to sit down, and will come forth, and gird himself and serve us. Luke 12.37. We shall be the Guest, and he will be the Servitor. The satisfaction which this will be to Christ, may appear in three things.  
1. Finding us in this posture, he takes himself to be welcome. If at our coming to our friend's house, we find not only the door open, the house dressed, and all in order; but we find our friend in the door waiting and earnestly looking for us, thinking our tarrying long, we may reasonably conclude we shall be surely welcome, now we are come. So when Christ finds the Heart prepared, and the Spouse in the door watching, or looking in the way wherein she expects to see him coming; he may thence conclude, that he is a welcome guest to that soul. Surely, saith Christ, I shall now be a welcome guest to my Spouse, now she is so earnestly waiting and looking for me. And this pleaseth Christ more than all the varieties that she can possibly prepare for him. For alas! she is but poor, hath no rich entertainment for him, but only such as is of his own sending and preparing, and therefore welcome is likely to be his best fare, and all that she can give him; and therefore Christ expects no great matters from her, but to have the door open, and himself made welcome when he comes. And where he finds this, he is so well pleased, that he will suffer no want of any thing needful to be while he stays. He will be at the charges of the Feast, and of the dressing of it too And therefore we read, Cant. 5.1. that he not only eats, but gathers his fruits himself. I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey, etc.  
2. Finding us in this posture, he may expect that we are at leisure from other company and business to entertain him with our company. Christ loves not to come when his Spouse is in the throng, or crowd of worldly company and business; for than he shall have no time of private conference and discourse with her, which is the main of his business; and therefore in this case both he and she would lose the benefit and sweetness of the opportunity. Friends account that time lost that they cannot enjoy one another, though they be together all the while. If by throng of company they cannot have their discourse and conference, which they designed in their meeting, they account their time lost: and are ready to say, What an unhappy thing was it that we met at such a season as this, and that thus we were interrupted in our discourse? The more intimate that friends are, the more private matter of discourse they have, and the less they care to be interrupted with company. None more intimate than Christ and his Spouse, an● having matter of private conference with her doth not care to come at such a time when she hath a crowd of other company about her, but when she is alone. And therefore when he comes, if she be not alone, he will endeavour to take her apart by herself, and then his discourse will be most heeded, and have most effectual influence upon her. Therefore we read, Hos. 2.14. I will allure her, (saith God) and bring her into the wilderness, and there will speak comfortably unto her, or speak to her heart, as the word signifies. Now when Christ finds the Soul waiting and looking for him, all alone, either in her door, or in the highway, he may well conclude, I come seasonably, for yonder is my Spouse all alone, free from cumber and other business, waiting for my coming, and therefore I may expect her company. And this abundantly pleaseth him; for it is her company he chief comes for. Christ cares not to come when the Soul is crowded with the Flesh and the World: He desires her company alone, and is best pleased when he finds it so.  
3. Finding us in a posture of Watchfulness, our clothes on, and our loins girt, he may reasonably suppose us not to be in a drowsy and sluggish condition; and that therefore his company will be pleasant, and not burdensome to us, and his discourse will be better needed by us. When Sleep and Sluggishness overtakes us, the company of our best Friends is but burdensome, and their discourse but little regarded; we had rather have their room than their company, their silence than their discourse, because we are desirous to compose ourselves for rest and sleep. So is it with the Spouse of Christ, when she is in a sleepy and secure condition, his company is no whit pleasant, and his discourse sinks but ear-deep, (if it do that) and therefore doth little good. Now Christ loves not to come and find his Spouse in such a posture as this; but when he finds her watching, or busy at her spiritual work, in a lively condition, Now (saith he, my company will be acceptable, now in a lively manner will she unbosom herself to me, tell me her whole state and condition: and I shall as freely impart my counsels and comforts unto her. This therefore is the condition that I desire to find her in; and finding her in this condition, it yields abundant satisfaction to Christ. This therefore is a blessed posture, wherein the Soul is in a posture to give Christ such abundant satisfaction.  
4. That they are thus blessed, that Christ at his coming finds upon their watch will appear if we consider the honours and benefits which he will confer upon them. He will commend and praise them, he will give them honourable titles, Well done good and faithful servants; he will give them bountiful rewards and a sumptuous feast, and he himself will come forth and serve them: all which is sufficiently evident from what hath been said before, and therefore needs no further enlargement.  
2. Hence we may learn the reason of the damnable and desperate condition of many Sinners; and the mournful, drooping, and seeking condition of many Saints. It is not because Christ seldom comes abroad and knocks at the doors of their hearts; but because when he comes, he finds such unready admission and entertainmet. If the question be asked, whence it is that so many sinners perish everlastingly, and that under Gospel-light? The answer must be, not because he never calls or knocks at their doors, but because they will not open and let him in. Our Saviour tells us the reason, John 3.19. This is the condemnation, that light is come into the world, and men love darkness rather than light. So Mat. 23.37. O Jerusalem,— how often would I have gathered thee, as an hen gathereth her chickens under her wings? but ye would not. So also, Prov. 1.24, etc. Because I called, and ye refused— But ye set at nought all my counsels, and would none of my reproofs: I also will laugh at your calamity, and mock when your fear cometh. How often doth Christ knock and call by his Word, by his Rod, by his Messengers, by the impulses of his Spirit, and convictions of Conscience? and yet sinners are in a deep sleep of Security, and will not open to him. This is the ground of their condemnation.  
Again, if it be asked why we see so many Christians walking in darkness, and seeing no light, enquiring (as here the Spouse did) Saw ye him whom my soul loveth? If ye see him, tell him that I am sick of love. I have sought him, but cannot find him; I have called him, but he gives me no answer. If it be asked, what is the reason why it is thus with many Believers? It may be answered, there is cause for it, they have given Christ some unkind answer: he hath called, but they have not heard, or heeded. He hath knocked, and they have not opened. And therefore he will make them sensible of their affront and unhandsome carriage, before they shall find him again.  
3. Hence also we may learn what a gross cheat the Devil and our own Hearts have put upon us, and the great danger we have many of us been in, by our refusing to open to Christ at his knocks and calls. A greater cheat the Devil could not put upon us; nor greater danger can we possibly be in, than to be persuaded by him to refuse, or delay, to open to Christ. And yet how ordinary is it for the Devil and carnal Reason to put this cheat upon us! and by being so often and so long cheated, what dreadful and tremendous danger have we many of us brought ourselves into! Christ hath called and called again and again, by his Word, and Providences; by his Mercies, and Judgements; by his Spirit, and our own Consciences: and yet from time to time, to this very day, we have put him off with frivolous and vain excuses, and have not fully opened the door of our Hearts to him. Christ hath pressed us so far with arguments, (and those convincing and startling ones, and of all sorts) so that we could not deny but this hath been the voice of Christ, insomuch that he may say, What could I have done or said more than I have done? And yet what cold entertainment hath he found at our doors? May he not justly complain of us, as of Israel of old, Isai. 53.1. Who hath believed our report? and to whom is the arm of the Lord made bare? It would make a man to tremble to think at the loud knocks and calls that God hath given to sinners in these Nations, and yet to this day hath been shut out! few have sincerely received him into their Hearts! nay, may it not be truly said as is complained John 1.11. He came to his own, and his own received him not! Many that have made a large profession of the Name of Christ, that yet have not truly received him into their hearts. Nay, may not Christ say, I am near in their Mouth, but far from their Reins? Nay, are there not many that (we hope) are truly the Spouse of Christ, and have many a time prayed for the breathe of his Spirit, and his comfortable presence, and yet at his coming have shut him out? and yet, where are there any but they have their plausible excuses? though if they were all examined, they would prove as unreasonable as this in the Text. But these we shall make further inquiry into under another Use: only here let us take notice what an horrible cheat the Devil and carnal Reason have hereby put upon us; and what a sad and dreadful condition we have hereby brought ourselves into. Which will undeniably appear, if we consider,  
1. What, and who those pretended Friends and Lovers are that we have entertained in our hearts, while we have shut out Christ, and refused to open at his call. Shall I tell you 1, what, and 2, who they are?  
1. What they are. The Lovers which we have doted upon, and entertained in our hearts while Christ hath been kept out, they are first, False and flattering Lovers. They do not love us really and cordially, though they make great show and pretence of love. There is none that loves so really as Jesus Christ doth. His love was towards us while we were Enemies to him, and did him much disservice; but these only love us while we please and gratify them. Do but cross the Devil, the World, or Flesh, and you shall find they will hate you, and manifest themselves your Enemies. Christ's love is pure love, without any by-ends: but the love of these is only a pretended love for their own ends, and the carrying on of their own designs. His love is a love indeed; and he hath by what he hath done and suffered for us, in real and great deeds, manifested the reality of his love: but their love is merely verbal and complimental, promising much, but performing little or nothing of what they promise. His love is chief manifested in adversity, in straits, in distresses, when all others frown upon us, and we have now hither to betake ourselves but to him: but their love is only in prosperity, and when we have the least need of them: For if ever we really stand in need of them (as at death and at Judgement) than they will be the furthest off from helping us, of affording any relief: nay then they will appear to be our enemies, and the first that shall set themselves against us: And are these friends to be trusted, and to be kept in our hearts, when Jesus Christ must be shut out? How do we suffer ourselves to be miserably deluded by these errand cheats?  
2. These Lovers and pretended Friends, they are unprofitable Lovers and Friends. Let them afford the best help they can, they can afford no such benefit and advantage as Jesus Christ can and doth. The Wiseman speaking of worldly things saith, Prov. 23.5. Wilt thou set thine eyes upon that which is not? Riches certainly make themselves wings, and fly, as an eagle towards Heaven: There is no securing or holding fast these things. When the Devil would have tempted our Saviour to worship him, Matth. 4. he shows him all the Kingdoms of the World, and the glory of them; and faith, All these will I give thee, if thou wilt fall down and worship me. And yet this was not in his power to give. But suppose these were in his power to give, and that he would be as good as his word, and really give them; yet, What would it profit a man to gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? But suppose he would persuade you, that you might gain the one and save the other: yet the Apostle tells us the contrary, 1 Joh. 2.15. If any man love the world, the love of the Father is not in him. And I am sure, if the love of God be not in him, he cannot save his soul: For the Apostle saith, If any man love not the Lord Jesus Christ, let him be accursed, Gal. 1.8. and If we love not him that is begotten, we cannot love him that begetteth; for the Father and the Son are one: and therefore there is no real profit to be got by them, but are great losers, and therefore in harkening unto them we are miserably cheated.  
3. They are very uncomfortable Friends, if compared with Christ. They pretend Mirth, and Pleasure, and Delight, but even in the midst of mirth the heart is sad: no real mirth or cheerfulness can they give. But he that hath but once tasted how good and pleasant Christ's company is, he may truly say, he never met with such a good, and cheerful, and comfortable Friend in all his life; he may say with the Spouse, I sat down under his shadow with great delight, and his fruit was pleasant to my taste. There is none of these pretended friends, but there is much sourness, harshness, and unpleasantness to be found in them: but of Jesus Christ it may be said, He is altogether lovely; his very yoke is easy, and his burden light: there is comfort in his very Cross; in his company a Believer may sing at midnight in a prison, with his feet fast in the stocks: but as for the pleasures of sin, they are but short, and they always end in pain. What Paul said of sin in respect of profit, Rom. 6.21. What profit had ye in those things, whereof ye are now ashamed? So may I say, What pleasure can you take in those pretended friends, whose company will certainly end both in shame and pain?  
4. Their design is destructive. Whatever they may pretend, and however they may flatter thee, and promise rest, and sleep, and quietness, it is but that they may destroy thee, and that to all eternity. They are but suchlike friends to thee as Dalilah was to Samson; if she cause him to sleep upon her lap, it is but that she may cut his Locks, and deliver him weak into the hand of his enemy to torment him. If they cry Peace, peace unto thee, and lull thee asleep in security, it is but that they may bind thee (with the Devils) in chains of darkness, to be reserved to the Judgement of the great Day. Are these therefore friends to be trusted? Who while they flatter thee, purposely design thy destruction, and aim at nothing more than the ruin both of thy Soul and Body. Oh how do persons suffer themselves to be cheated, by the flattering pretences of false friends, but real enemies! and in the mean while keep out Jesus Christ out of their hearts, who would be a friend indeed. Thus you see what those are that are entertained in the heart, while Jesus Christ is shut out. But  
2. Let us see who these are, that do thus cheat us. I will in short tell thee who they are (though by the marks which I have already given of them, thou mayest easily guests who they are.) They are the three grand Enemies of thy Soul. The Devil, the World, and the Flesh: These are th●y, that thou (taking them for thy friends, and welcome guests into thy heart) art cheated by. Enemies they are, and the greatest, and most inveterate, implacable, malicious, and unmercyful Enemies that thou hast. Yea, besides them thou hast not such Enemies in all the world; and yet these dost thou receive for thy bosome-friends: and that while thou shutest out him that is the best and surest friend that thou hast in the world, that hath done more for thee than all the world besides. What Joab said to David when he mourned so excessively for Absalon, that may I truly say to thee: By this I perceive that thou lovest thine Enemies, and hatest thy Friends. For if these false, dissembling, and rebellious Absaloms' might but live, and be thy companions, thou matterest not though Jesus Christ be starved to death at the door of thine heart. Oh wretched cruelty! and misguided, blindfolded affection! that will thus be cheated from time to time by the flatteries of them that seek thy life! and these must needs be they that keep possession in thy heart; for none but these (who have ever been mortal Enemies to Jesus Christ) would give thee counsel to keep Christ out of thy heart. To be sure, God would not give thee this advice; for he loves and is ever well pleased with his Son, and would have him seated in the Royal Throne of thy Heart. Yea, he is reconciling the world unto himself by Jesus Christ. He hath appointed thy reception and entertainment of Jesus Christ as the only way to happiness.  
Surely it is not Christ that counsels thee thus; for it is he that stands knocking at the door of thy Heart for entrance and admission. It is not the Spirit of God, for he is also the Spirit of Christ, and is sent upon his errand, to persuade thee to open to Christ: yea, he is hearty grieved, when thou resistest these motions of his. And if Christ may not come in, he will not long stay there himself striving with thee. It cannot be thy Conscience, for that is a faithful witness and admonisher, and will speak truly when it may be heard: and the counsel it gives is according to the will of God, whose vicegerent it is, and whose authority it bears in the Soul; and therefore it can be no other that gives thee this counsel, but those Enemies before mentioned, Satan, the World, and the Flesh; for the counsel is like them, and rightly fathers itself: and what folly is it thus to be cheated by such Enemies to thy Soul as these are, and that from time to time?  
2. The greatness of this cheat, and the wrong which we sustain by it will appear, if we consider the advantage which these our Enemies have got, by our harkening unto them, and suffering ourselves to be cheated by them thus long. I shall only mention these three advantages they have got, by persuading thee to keep thy heart shut against Christ. Advantages they are to them and their designs; but most fearful wrongs to thee, and to thy Soul.  
1. They have occasioned thee to commit many a sin, which might have been prevented if thou hadst long since opened to Christ at his call. I do not here speak of thy great sin in refusing to open at Christ's call, which is every time renewed and repeated, when thou refusest to open, whatever thine excuse be Nor do I speak of the sins that are couched and included in the unreasonableness of thy excuses, though these be neither few nor little But I speak of that sinful frame of heart and course of life, that thou leadest and livest it while Jesus Christ is kept out of thy Soul. Reflect upon thyself, and consider how long it is since Christ gave thee the first call, and consider what course of life thou hast led since how many wilful and known sins thou hath committed, one upon the back of another yea the same sins many a time over and over again: these sins, all of them, might have been prevented, and many of them (doubtless) had been prevented, if thou hadst opened to Christ at his first call. If thou hadst suffered him to have come in, he would have changed the habit, frame, bend, and inclination of thy heart, and course of thy life and conversation he would have set thee about his work, and kept thee employed in his business, that thou shouldest not have had time or leisure to have harkened to Satan's temptations. It is Satan finding us idle, that mostly gives advantage to his temptations. Christ would have put his Spirit within thee, that should have helped thee against temptations, and would have purified thy heart by faith. His grace should have been sufficient for thee, and his strength made perfect in thy weakness: He would have kept that thy foot should not have slidden, who is the Keeper of Israel, that neither slumbers nor sleeps. He would have armed thee with the whole Armour of God, whereby thou mightest have resisted and repelled, or quenched all the fiery darts of the wicked. He would have renewed thee with daily renewed strength in thy Soul. Yea, He would have kept thee by his almighty power, through faith, unto salvation. Thou hadst not therefore had so many ghastly sins, to have reflected and looked back upon with a trembling heart, and griping conscience, with horror and consternation, as now thou hast. If there were no more but this consideration, (methinks) it might be sufficient to silence all excuses, and cavils of carnal reason, and make the soul afraid of ever refusing to open when Christ calls; and might fully convince us of the grand cheat and irreparable wrong which our enemies have put upon us, by persuading us not to open to Jesus Christ.   

2. Consider the high affront and provocation which we have given to Jesus Christ, by keeping him out so long. He hath called again and again, and was desirous to come in, but we would not: He hath stood knocking till his head was filled with dew, and his locks with the drops of the night, and yet could get nothing from us but frivolous and vain excuses. And what do we think will be the issue of all this? Will his patience never be worn out? Will his wrath never be kindled in his breast? Will the stir of his Spirit never have end? Will the day of Grace never have a night? Will he never swear in his wrath, that thou shalt not enter into his rest? Tremble, O fond man! to think at those things. It hath been of dangerous and dreadful consequence, thus to deny him admission: He hath thereupon withdrawn himself and departed, and sometimes never returned again. But if he have been found, it hath been after long, weary, and tedious seeking of him. And why may he not do so again? Nay certainly, he will do so. And therefore the wrong and cheat which the Devil, the World and the Flesh have put upon thee, is an unsufferable wrong, which they can never make thee amends for; let them therefore cheat thee no longer.  
3. Consider that every knock and call that Christ gives, and we refuse, doth lock the door of the heart faster against Christ, than it was locked before: so that if ever Christ get in, he must give fiercer knocks and louder calls than ever he did before; he must take some other course with thee, than ever he hath yet taken. Therefore saith the Apostle, Heb. 3.13. Exhort one another while it is called to day, lest any of you be hardened through the deceitsness of sin. Sin deceitfully and insensibly hardens the heart, and by degrees cauterizeth or feareth the heart and conscience, that it grows brawny and past feeling: and then Christ may call and call again, and to little purpose; and therefore it is unspeakable wrong which thine enemies have already done thee; and it would be wrong past recovery, if they should go on to cheat thee still.  
Use 2. Is it of such dangerous consequence to be sluggish, secure, and slothful, when Christ knocks and calls, especially when his coming is in answer to our Prayers? Then this may afford matter of enquiry and examination, to inquire how the case stands between Christ and our Souls, at this day. We profess ourselves to be the Spouse of Christ; and if so, it is very probable 〈◊〉 he doth now and then visit us, and comes to the door of our hearts. We profess to be a candlestick in Christ's right hand; and if so, it is likely he walks sometimes in the midst of the golden candlesticks. We profess to be the Church and People of God; and if Christ hath not intimacy and familiarity with, and gives frequent visits to his Church, where can Christ be expected to be found? We have the Worship and Ordinances of Christ, and his Name recorded among us: and he hath said, that where he records his name, there he will meet his people, and bless them. We are under his special care and providence, about whom he is in a special manner concerned: And therefore it concerns us to know how we stand in his favour. And as this is the state of the Church in general, so is it the state of every particular Member, and is the concern of every one of us to know how matters stand between Christ and our Souls: Whether we be in his favour, and have his pleasant company; or whether he have turned his back, withdrawn himself, and be gone away from us in a discontent, because he hath knocked and called, and we have not opened unto him. And it concerns us the rather to make this enquiry, because the Providences of God for some time have been, and still are considerable towards us: and the Providences of God seem to be near some period. Some great work or other God seems to have upon the Wheel in the Christian world; which e'er long may possibly be brought to light. And such times of God's remarkable working, are usually trying, and shaking times. To be sure, it is a blessed thing at such a time to be in Christ his favour, and under his wing.  
In the prosecution of this Use there are two things to be enquired into. 1. Whether Christ have not, and do not at this day eminently knock and call. 2. What entertainment Christ finds, and what answer we have made.  
1. Let us inquire whether Christ have not, and do not at this day eminently knock and call. Is not the voice of our beloved to be heard at the doors of our Hearts, saying, Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night? We have told you in the opening of the Doctrine, that though there be no passage of God's providence exercised towards us, but it hath something of a call from Christ in it: yet there are some special times, wherein Jesus Christ doth in a more especial manner knock and call, requiring entrance and admission. How we might know those times, I have endeavoured there to show. It is not my business here to assign new times of Christ's eminent calling, but by reflecting upon those, to make enquiry whether the case be not ours: And whether, according to those signs and marks of an eminent call, Christ do not at this day eminently knock and call upon us to open unto him. What I have to say upon this head, I shall sum up into these nine or ten Queries: And by them we may come to understand how the case stands with us.  
1. Hath not Christ of late days eminently called, and at this day doth eminently call by his Mercies? The more largely God's hand is opened in Mercies and Bounty unto a person or people, the more loud is his call to them to open to him in a way of duty. God expects from us according to the Talents which he bestows upon us. If he bestow five, he expects that we should gain other five. In bestowing of Mercies, God doth not desiredly cast them away, but expects that he should be served with his own. The more he loads us with blessings and benefits, the more reasonably may he expect that we should abound in ●●●●y. The more of any good thing that God bestows, the more good he looks that they should do with it. The Psalmist makes use of God's bountiful dealing to be an argument to his Soul to return unto his rest, Psal. 116.7. Christ is the rest of the Soul, as well as he that gives rest unto the Soul, Matth. 11.28. Come unto me all ye that labour and are heavy laden, and ye shall find rest unto your souls. that is, ye shall find rest in me, as well as rest by me. For in me ye shall have peace, John 16.33. And if this be an argument to return to our rest, because God hath dealt bountifully with us, surely Christ calls loud to us, to return to our rest. His bountiful dealing towards us, of late time, and at this day, is eminent and remarkable: For he hath compassed us about with his mercies, and loaden us with his blessings and benefits. The great Peace, the abundant Plenty that God affords, are very considerable, if we consider the broils that are abroad in the world, and the scarcity that hath so lately threatened us. How hath God prevented our fears! been better to us than our hopes! done great and wonderful things for us beyond expectation! We may not unfitly apply that saying of Moses to ourselves in respect of God's providential care over us, and kindness to us, Deut. 11.11, 12. The land whether ye go to possess it is— a land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year, even unto the end of the year. God's goodness in this respect hath been wonderful, even to admiration, especially if we consider the use that we have made of all these mercies; which hath been no better than what God complains of Israel, that they made of his mercies, Deut. 32.15. But Jesurun waxed fat, and kicked— Then he forsook God that made him, and lightly esteemed the Rock of his salvation. Now that God should deal thus bountifully with us, when we make such returns as these, is wonderful, and certainly calls for other fruit from us, than hitherto we have brought forth. But if besides these common or general mercies which God hath bestowed upon us in common with others, we consider the particular mercies which every one of us in particular have received, we shall find that they have not been inconsiderable, but remarkable. Have we not at one time or other met with considerable preservations, protections, successes in our undertake, when it hath fared far otherwise with our neighbours? Have not every one our particular mercies to take notice of? as health, when others have been sick; life, when others have been cut off out of the Land of the Living; Liberty, when others have been under restraint: Preservations from dangers which we have been obnoxious unto: Deliverances out of evils into which we have fallen. It were endless to enumerate the various ways wherein and whereby God hath been eminently good and gracious unto us. But if we will but seriously reflect upon God's bounties toward us, we may be able to give a better account of them, than any other person can dictate to us. Yea, we may observe more heightening circumstances in them than others can. For many times the circumstances of time and place, and our present conditions, do wonderfully exalt and magnify mercies. May one say, I was sick, and in danger of death, when others did die; in what a condition had I been, if I had died then! very unprepared for death and another world: had never seriously considered my latter end; had got no assurance of Heaven, nor indeed taken much pains about it. If I had gone then, I know not whither I must have gone, nor what must have become of me. May another say, My house and family were preserved, when my neighbours was consumed in unmerciful flames. If such a thing had befallen me at that time, (in all probability) I had been ruined in mine outward estate, and myself and family exposed to the mercy of others. May another say, I was in such and such a distress and affliction, and so involved therein, that I could see no way of escaping; but the time of my necessity was God's opportunity, and When I said my foot slippeth, than the Lord he held me up: when I was at a loss in myself, Had viewed and looked on the right hand and left, and could see no help nor hope, than the Lord put under everlasting arms, and saved me. These and such like circumstances make mercies to be eminent, when they are guided by an unseen hand beyond expectation: the more signal and eminent these mercies are, and the more of the special providential hand of God that may be seen in them, the more loud are the knocks and calls upon us to duty, and to answer God's end in them. And which of us can say but in the course of our lives we have met with such as these, many and many a time? if so, they have been calls from Christ; and the more eminent they have been, the more loud hath been the call.  
2. Hath not God loudly called by his Judgements? Judgements upon others round about us, which have loudly called upon us to hear, and fear, and do no more so wickedly, lest a worse thing happen unto us. Have we not seen or heard of some that have been taken away in a very terrible manner, in the very act of sinning, and (possibly) we as guilty of suchlike sin, as they? How may this make us to tremble, and be a warning unto us! Hath not the hand of God reached us in our persons; relations, estates, houses, trades, callings, and the like? And these have not only been common ordinary Providences, but we might in them see something eminently of the finger of God pointing at us? Some aggravating circumstances or other have made them more remarkable to us, than otherwise they would have been. It may be, consider them in themselves, they have only been common calamities, as Letters come to the Town by the hand of the common Post, or Carrier: but they have been directed to them with some particular message, and have intimated so much to thee, by the circumstances of them; this hath been a special call to thee from Christ. And doubtless, we have most of us had such calls as these, if we have but observed and taken notice of them; and if we have not, the greater hath been our fault and our sin. If we do but look through the Nation, as the Mercies have been great that God hath undeservedly bestowed upon us; so the Judgements that have befallen us, have not only been various, but very remarkable, such as the hand of God hath been eminently seen in, howsoever they have been handed to us by wicked instruments: I need not to enumerate them, they are obvious to every observant eye. But what do these intimate and call for from us? Surely the rod of God hath a voice; and he that doth not willingly grieve and afflict the children of men, doth not these things to us, but there is considerable cause for it. When God dealt so with his people of old, we may read what cause God had for it. And certain I am, that the blindest among us cannot but see cause enough, from the hand of God, for all that is come upon us. Only here is the misery, that every one seeks to excuse himself, and to lay the blame at some one's door else: and so takes no notice of God's particular call to him. I would desire here to set before you, and desire the serious Reader to peruse God's threaten to Israel of old, and the causes there assigned, and see how far they may concern us: read Deuteronom. 28.15. to the end. And as for those that would lay the blame upon others, and excuse themselves, I shall only recommend to them that dreadful caution and intimation of God's mind, Deut. 29.18, 19, 20. It is but too common among us to promise ourselves peace, and drink away our fears; but this will prove in the end, an unpardonable aggravation of our sin. If we would but take the pains to search the Scriptures, and take a view of such Judgements as God hath inflicted upon Nations, Families and Persons, and consider the sins that have been the procuring cause of them, for which they have been sent; we should need no Prophet to read us our destiny, nor any Expositor to show us the sins that God points at in the evils which we labour under; nor should we, any of us, find cause to excuse ourselves. Sure I am, the voice of God in his Judgements is eminent; and by the circuits of them, in that they meet with one sort of men after another, and spare few or none, they plainly show the cause to be general. And by the complication of them, and their surrounding of us, and hemming us in on every hand, they manifest the greater displeasure, and more unavoidable danger hanging over our heads: and therefore the voice and call is very loud, and must either be quickly harkened to, or else Christ may withdraw, the decree may bring forth, and there will be no remedy. I would seriously recommend to your perusal, that one dreadful Chapter, Isai. 24, and desire that your thoughts and meditations may dwell a little upon every verse, as you go along, and you will not need me to direct you how to apply it; our present conditions, and the passages of God's Providence will sufficiently exemplify it. And therefore assuredly, the call of God is somewhat more than ordinary at this day: and none of us can say, but that God speaks something more than ordinary unto us. And know, that they which think themselves least concerned in this call, may come to find themselves most concerned at last. I will direct such to one Text of Scripture, which calls for their serious observation, Isai. 28. throughout. When God's Judgements come for sin, our Refuge of lies, and Covenant with Death and Hell, will but little avail us. But I pass from this, which is sufficiently evident to be a loud call from Christ, to a  
3. Particular, by way of enquiry. Doth not God eminently call, by the great liberty and plenty of the Gospel, which undeservedly to this day we do enjoy? There is a notable saying, Psal. 147.19, 20. He hath showed his word to Jacob, his statutes and his judgements to Israel: he hath not dealt so with any nation, etc. And may not I apply this very pertinently to these Nations? for what Nation under Heaven hath enjoyed the Gospel more plentifully, more plainly, more clearly, and for a longer time, than we have done? The doctrine of the Gospel hath not been more clearly taught in any Nation under Heaven, than in this our British Island. No Nation hath had more eminently burning and shining lights: and many we enjoy at this day. Never Nation was better instructed in the mind and will of Christ; (if we do not wilfully shut our eyes against this light) so that other Nations are glad of the crumbs that fall from our table, insomuch that we may truly say with the Apostle, 2 Cor. 4.3, 4. If our gospel be hid it is hid to them that are lost: in whom the God of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. And doth Christ thus stand knocking and calling to this day? surely his long patience hath made his call the louder, and to be the same with that, Psal. 95.7, 8. To day if ye will hear his voice, harden not your hearts: especially considering how emphatically, and (to our case) pertinently the Apostle applies it, Heb. 4.7. Again he limiteth a certain day, saying in David, To day, after so long a time, as it is said, To day if ye will hear his voice, harden not your hearts. The night is far spent, and the day is at hand; it becomes not us then (who have slighted Christ's call so long, and at whose door he hath waited so patiently) to linger any longer, but speedily to arise, and open to him, lest (his patience being worn out) he should departed in a discontent.  
4. Doth not God at this day quicken his Ministers by his Spirit? and make his Ambassadors, in a more than ordinary manner, importunate with us to open to Christ? Do not the faithful Ministers of Christ (laying aside all circumstantial and lesser matters) bend themselves chief, if not only and wholly, to the main work of calling home sinners unto Christ; and to all to open, and open more fully, and truly, and cordially to Christ? Is there not a more than ordinary Spirit resting upon the Prophets, quickening and exciting them to this work; insomuch, that they are very urgent and importunate, and will take no denial, no excuse from sinners? but cry and cry aloud, call and call again, We beseech you in the name of Christ to open to him, and be ye reconciled to God? Doth not God make Ministers more warm, more zealous, more importunate in their work? So that (notwithstanding all the discouragements they meet with, and the repulses which you give) they will take no denial, but renew their suit? And if one subject will not work, they take another? if one argument will not prevail, they make use of another? leave no stone, no subject, unturned, unspoken to, that they can imagine may prevail with you? What bespeaks all this earnestness and industry, but that Christ calls now in good earnest upon you? for we are able to do nothing without him. It is he that directs us to our subjects, and puts a word into our mouths. It is he that enlargeth our meditations, blesseth our studies, and warmeth the word upon our hearts. It is he that toucheth our Lips with a Coal from his Altar, and helps us to deliver our message in the evidence and demonstration of the truth, and of power. And all this is for your sakes, that the call might be more convincing and effectual upon you. And therefore if you find a more than ordinary spirit upon the Prophets at this day, you may conclude it is a more than ordinary call. And therefore apply that to yourselves which the Apostle speaks, Acts 17.30. However Christ might wink at former ignorance, or neglect, yet now (by way of eminency) he commands every man every where to repent.  
5. Doth not Christ eminently knock and call at the door of thy heart, by secret impulses of his Spirit, and convictions of thy own Conscience? Doth not the word of God sometimes come within thy bosom, and not only prove a general word spoken to all, but brings some special message to thee, and saith to thee as Nathan did to David, Thou art the man; or as Wisdom to the simple ones, Prov. 1.22, 23. How long, ye simple ones, will ye love simplicity, and the scorners delight in scorning, and fools hate knowledge? turn ye at my reproof, etc. May we not say that God is not wholly departed out of his Ordinances? but that yet he walks in the midst of his Golden Candlesticks? that his Spirit is yet striving with us? and that yet he hath compassion of his heritage? and is loath to leave his dwelling place? Is there not now and then a secret word whispered in your ear, that this word comes from Heaven, and is sent a particular message to you? Are not you ready to think within yourselves sometimes, How comes the Minister to know my case so particularly, and to speak to those things that none knows, but God and mine own Conscience? Why, you must know, that this is God that speaks to you by us. It is he that sends us unto you, and putteth words in our mouths, and tells us what to say to you: He who knows the secrets of all Hearts: directs us what to speak; and he by his Spirit opens your ear to hear, and to take notice of what is spoken. And he by his Spirit convinceth your Consciences that you are the persons to whom it is spoken. And therefore when it is thus with you, you may assuredly know that this a special knock and call from Christ. May there not be the same inward working in your Hearts, while this word is sounding in your ears, or represented to your eyes in reading of it, that was in the Disciples going to Emaus, while Christ talked with them and opened the Scriptures, Luke 24.32. Did not our hearts burn within us while he talked with us? etc. Have you not some secret motions, gripe, and prickings at the heart, under this or other ordinance? this is the voice of Christ, saying, Open to me, etc. and the more sensible and piercing these are, the more loud is Christ's call.  
6. Are there no fears upon the hearts of God's people, lest Christ his stay at our doors should not be long? Are there no signs and symptoms of Christ's weariness and readiness to departed, seen and taken notice of? Is there not a general fear upon the Spirits of most men, lest the Gospel should be ready to be removed? what ground and cause men have for those fears from second causes, I say nothing; but that there is such a fear (however it comes to pass, or what it is grounded upon) is evident: and I am sure this cannot be without the hand of God. This fear is an evil of affliction, it disquiets and troubles the spirits of men; and therefore must needs proceed from the hand of God. For the Prophet tells us, Amos 3.6. That there is no evil in the City but the Lord doth it. This negative interrogation being a more vehement affirmation. And if Christ should not wholly departed, and take away his Gospel, yet his particular cal●s by inward convictions and strive of his Spirit may not last long; as he gives you a day, so he will give you but a day; and then he will swear in his wrath that ye shall never enter into his rest. How much of this day may be spent, you may better guests than any one can tell you, knowing how long he hath called and waited: how clear and full convictions have been, and how they are now: how hot the Gospel hath shined, and how cool it is now; and the shadows of the evening stretched out. And if this be gone, what will it advantage you to have the Gospel continued? It will be but for your hardening, and the sealing you up to everlasting destruction. Isaiah was a powerful Preacher, and yet you see what a message God sent him to Israe●▪ Isai. 6.9, 10. It is a very uncomfortable message to a faithful Minister of Christ, to be sent upon this errand; but yet it is the message that God sends them to many an one with: and if this be our message to you, it will be sad. However, we must go what message our Master sends us; and if it be sad to us, it will be ten thousand times more dreadful to you. Only our earnest desire is, that you might know, at least, in this your day, the things that belong to your everlasting peace, before they be hidden from your eyes. And these general fears are a loud call to delay or linger no longer, but open to Christ.  
7. Are not all these Calls, by Gospel-Ordidinances, in answer to your Prayers? Here I speak to you that do pray: For I am not ignorant, that there are a generation of prayerless souls in the world, and I wish they were not so great a number. There are but too many Families that call not upon the name of God: which the Prophet prays that God would pour his wrath upon, Jer. 10.25. and dreadful will the wrath of God be when it comes. But I speak here to those that do pray. Hath it not been your Prayer, that God would return into his resting place, he, and the ark of his strength? Have not you prayed, Arise, O northwind, and come thou south, and breath upon my garden? Let my beloved come into his garden. Have not you prayed, that you might see and meet with God, as sometimes you have done in his Sanctuary? That you might sit down under his shadow with great delight, and his fruit might be pleasant to your taste? Have not you sighed and breathed out your requests to Christ, saying, Tell me, Oh thou whom my soul loveth! where thou feedest, and where thou causest thy flocks to rest at noon? etc. Oh that I might enjoy powerful Ordinances! and meet with the power and presence of Christ in them! that mine eyes might see my teachers, and mine ears hear a voice behind me, saying, This is the way, walk in it! Suchlike Prayers as these you have been ever and anon putting up; and in answer to these your Prayers, Christ is come, and stands knocking and calling, Open to me, my Sister, my Love, my Dove, and my undefiled. Those calls of Christ, which are according to your real desires, and in answer to your Prayers, must needs be eminent and remarkable.  
8. Are not you the professed Spouse of Christ, that have professedly given up yourselves by a solemn Marriage-Covenant unto Christ; engaged and swore that you will be his, and at his service? What deeper obligation can you lay upon yourselves, than you have done? In your Baptism and renewed covenanting at the Lords Table, and by solemn Vows and Covenants upon several occasions: So that none in the world can be more solemnly engaged to open to Christ than you are. And in regard you expect his coming every hour, doth it not stand you upon, to be always upon your Watchtower, waiting when your Lord will come, that you may presently open to him? And now when he both knocks and calls, is not this a sufficient summons to you, to open and let him in? Every call of an Husband (especially such an one as Christ is) should have so much weight in it, as to command the obedience of the Wise. And therefore (if not to others, yet) to you, this call should be sufficiently eminent and remarkable; or else your Husband may charge you with disloyalty and breach of covenant.  
9 Did ever Christ use more earnest entreaties, and sweet compellations, than he doth at this day? Doth he not say (as to the Spouse) Open to me, my Sister, my Love, my Dove, my undefiled? Do not the sweet expressions of his love, in suffering, bleeding, dying for you, speak thus much? Doth not the sweet voice, and loving entreaties of Christ by his Word and Messengers, speak this language? Doth not his constant care about you, and providential kindness unto you, in every respect, and according to what your hearts could wish, bespeak you in this loving manner? Do not all these lay that Christ speaks like a most sweet, loving, tender, and kindhearted Husband to you? Open to me, my Sister, etc. and surely these soft words might break the bone, and force open the doors of our heart, without any del●●. I am sure Christ hath manifested as much love, and dealt with as much tenderness towards us, as ever he did towards a people. And therefore his calls are loud enough to be heard.  
10. Is not his head filled with dew, and his locks with the drops of the night?  
If we take these words in a good sense, that he comes fully fraught and furnished with all fullness and plenitude of blessings and benefits that our Souls can desire, or stand in need of; I appeal to any of your souls that ever did open to, and let in the Lord Jesus Christ, whether ever you found any want in him, or were straightened in him? whether he brought not more comfort and benefit with him, than ever you were able to contain, though you opened your mouths never so wide? Hath he not fully answered, and over-answered your most enlarged expectations? so that you might have eaten and drunken far more abundantly, if you had been able to contain it? Every hair of his head hath a drop of some kind of refreshment hanging at it, which you might be welcome to. And therefore his call is loud enough, when he tells you what he hath brought with him.  
But take the argument in a bad sense, for the sufferings and afflictions of Christ; and they are a loud call. Hath not Christ suffered enough in his humiliation, in making way to receive you into favour with God, and into covenant with himself; but you must put him to new pain and trouble, by making him to stand waiting, and dancing attendance at your door, while you are snorting and stretching yourself upon your bed of ease and security? Was not his once offering up himself a Sacrifice for sin, sufficient, but you must crucify him afresh, and put him to new pain, by your slothful and sluggish delays, and unreasonable excuses? Doth not Christ suffer enough in his Name and Honour from wicked blasphemous wretches, who rend and tear his very Name, wilfully reject him, and will not have this man to rule over them; but must he also be slighted and undervalved by you? must he suffer in his Ministers by the revile, evil-speakings, and persecutions that they endure in and from the world? and is not this sufficient, but their Hearts also must be made sad by your refusal to open to Christ? The weight of this Argument makes this call to be very loud, and especially at this day, under the circumstances that we now are. And therefore I desire it may be seriously considered.  
By these inquiries we may see, that the call of Christ at this day is very eminent and remarkable; and therefore it concerns us to inquire, what answer we make to this call; Whether we have done, and really do open to this call, or no: which is the  
2. Enquiry which we proposed to make: and I beseech you let us be serious in it. It is a matter that greatly concerns us, since Christ his calls are so eminent, and his stay hath been so long at the door of our Hearts. What answer have we made to the calls of Christ? have we hearty, sincerely, and readily opened the doors of our Hearts, that the King of glory might enter in? But alas! if we deal faithfully in the examination of our own Hearts, and in the account which we give in this case, it is to be feared, that Christ hath had no better (if so good) an answer from us, than he had here from his Spouse: As will appear, if our hearts make but true and faithful answer to these following Queries.  
1. If we have truly opened to Christ, how comes it to pass that convictions are so ineffectual and fruitless as they are at this day? We find in the course of our Ministry the word of God sometimes working by way of conviction. Persons are convinced by the word that they are the persons so and so guilty, are a little startled and affrighted; are pricked at the heart, their Consciences smite them, and tell them as Nathan did David, Thou art the man, to whom this reproof comes, that art thus and thus guilty of sin, art in a state of nature and unregeneracy, in the gall of bitterness and bonds of iniquity; and that if thou diest in this estate, thou art undone for ever: That there is no way, or course left to avoid this, but by opening to Jesus Christ, repenting of, and forsaking thy sin, turning to God with all the heart, and taking up a new course of life. Fleeing unto Christ alone for justification, in a sense of thine own utter unworthiness. Entering into covenant with him, taking him for thy Prophet, Priest, and King; giving up thyself unto him, in all humble, hearty, and sincere submission to his will, and obedience to all his commands. This the word dictates, and Conscience sets in with it, and seconds it: And to make up the conviction more full, the Spirit of God comes in, and tells thee, that this condition thou art in, is not to be rested in, thou must either turn, or die: To day if thou wilt hear the voice of God, then harden not thy heart; ere long it will be too late, thy Sun will be set, thy day of grace over, and these things will be hid from thine eyes. Hereupon thy Conscience is startled, and thou beginnest to think with thyself what thou must do; and (it may be) hast some sudden earnest motions, purposes, and resolutions to turn, and to break off from thine old ways and courses, to become a new creature. But alas! how suddenly are all these vanished and gone again, and thou fallest fast asleep again in security? Convictions wear off, Affections cool, Fears abate, Sin looks not so terrible, thine own estate and condition not to dreadful and hopeless, Death not so near the flames of Hell not so hot and scorching; and so the wook is laid aside and left undone, and thou returnest with the dog to the vomit, and the sow that was washed to her wallowing in the mire. Or, (at most, if these continue still) thou goest with an inward griping wounded Conscience, and dost not really come out of thyself, unto Christ, for healing, Christ is little store set by, or sought after, but thou patchest up a Plaster for thy wounded Conscience of some pitiful, poor, and imperfect righteousness of thine own, takest up some small formal Profession of Religion: and thus stoppest the clamours of thy Conscience, and Christ is shut out, and stands without still.  
Nay, may I not say of some, that instead o● opening to Chrst, they are hardened in thei● sins, and grown Sermon-proof? the Word o● God affects them not, takes not hold upo● them, as sometimes it hath done; but the● with less pain and torture of Conscience ca● turn off reproofs than formerly they coul● have done, and sit more quietly and undisturbedly under Ordinances: and that not because they are in a better condition than formerly (for they are the same both in heart and life that they were before) but because their hearts are more hardened, and their consciences more brawny, and their souls more sluggish and senseless than they were before. Is this thy opening to Christ? Is this the entertainment which Christ finds, when his head is filled with dew, and his locks with the drops of the night? Oh consider this before it be too late, before Christ be withdrawn and gone! We have a sad complaint which God makes against Ephraim, Hos. 6.4, etc. O Ephraim! what shall I do unto thee?— For your goodness is as a morning-cloud, and as an early dew it passeth away. A morning-Cloud seems to promise rain, but as the Sun ariseth it vanisheth away; an early Dew seems to moisten and refresh the earth, but when the Sun comes to be hot, the dew is quickly gone, and the grass scorcheth so much the more: so was their goodness very vanishing and unconstant. They seemed to take notice of God's words, to be affected with them, and to promise and purpose amendment; but alas, their promises and purposes quickly vanished and came to nothing, according to what you find Psal. 78.34, 35, 36, 37. Hath it not been too much your case? Under convictions you have seemed to promise God fair things, and there hath been some hopes of your conversion and change: But no sooner hath the heat of conviction been over, but all these things have quickly vanished away, and come to nothing. Is this the entertainment that Christ hath found? Blame him not then, if he depart, and make you seek him before you find him.  
But further; since it is the Spouse of Christ that is here spoken of, let me carry on this Query about Conviction a little further: You who really are Believers, and have entered into covenant with Christ, and stand in a Covenant-relation to Christ: Have you opened to the calls of Christ? Hath there not been many strong convictions upon your spirits in many particular cases, wherein you have been faulty, and your Consciences have smitten you? and yet for all this, you have stifled these convictions, and have not opened to Christ: you have many times been convinced of your Pride, Worldly-mindedness, Vanity and Unsavoriness, Sloth, and Lukewarmness, Backwardness to Duty, Deadness in Duty, Unbelief, and distrust of God, and of his Care and Providence, and such like things; and yet your hearts have not been willing fully to open to Christ in these things, and to let conviction have its perfect work in order to your reformation: you have heard the Word, and known yourselves to be guilty of such things as the Word hath reproved; Conscience hath spoken, and the Spirit of God hath spoken, and yet you have not harkened to the counsel and dictates thereof, but have turned a deaf ear, and gone on in your sin still. Is this your opening to him who is the wonderful Counsellor, who is your Lord and Husband, and whose commands should have influence upon you? Oh my friends! we may all sadly complain, that in this respect we have all of us made excuses, and kept Christ out of our hearts.  
2. If the door be not shut against Christ, how comes it to pass that the Ordinances of Christ are so little prized, so little store set by at this day? We told you in the opening of the Doctrine, that one way of Christ his calling was by his Ordinances. In and by them he convinceth of and reproveth sin; directs in, and encourageth unto duty; communicates grace, affords his company, gives in nourishment, refreshment, strength, and comfort unto the hungry panting Soul. These are the Wells of Salvation, and Waters of the Sanctuary, that are for the refreshing the City of our God. Where these therefore are slighted, Christ must necessarily be shut out, and not opened to. We have the Spouse, Cant. 1.7, 8. enquiring where she may meet her beloved. And he tells her, she may find him in his Ordinances, and in the assembly of his Saints: there he records his Name, and there he meets his people and blesseth them. And therefore they that carelessly turn their backs upon the Ordinances of Christ, turn their backs upon, and shut the door of their Hearts against him. Persons may, and often do, frequent the Ordinances of Christ, and yet keep the door of their Hearts fast shut against Christ: But they are utterly out of the way of opening to Christ, yea, out of the ordinary way of Christ's call, that turn their backs upon his Ordinances. Greater contempt cannot persons pour upon Christ, than to despise and set light by the Ordinances of Christ, which he hath instituted as means for the enjoyment of him. And if this be so, how ordinarily is Christ shut out! We complain of the deadness of Trade, and what a low rate all kind of commodities carry: but I am sure Christ's trade is very low; the commodities which Christ offers in the market of his Ordinances (though very rich and costly in themselves, yet) are at a very low rate in the esteem of most men. O how slight an occasion will keep persons back from the Ordinances of Christ! If any worldly business be to be done, persons think it unreasonable to be moved to leave that, and to attend the Ordinances of Christ; as the Spouse here thought it unreasonable to move her to leave her warm bed, to come to open to Christ. O how many will rise more early, travel further, and take more pains for an earthly bargain, than to meet with Christ in his Ordinances! these must only be attended at leisure-times, when men have nothing else to do. If the Ordinances of Christ lose men an hour in their shops, or a single bargain (if but to the value of a shilling) in their trades, they think Christ bids them loss, if he move them to leave their worldly business and attend upon him. Many value Christ and his company at a lower rate than thirty pieces. Some (again) can spare time to attend Ordinances, but if it must cost them any thing, these Ordinances must be forborn. In many places; and with many persons, he is the best Minister that will be hired at the cheapest rate, though his preaching be little to the purpose; though he seldom disturb them with any considerable calls from Christ. Others, though they do frequent Ordinances, yet, not as the Ordinances of Christ, which bind Conscience, but as indifferent things, that may be done, or left undone, without any guilt or blame: And therefore they make little matter of rushing out of the world and worldly business into an Ordinance, altogether unprepared, and uncomposed, but their thoughts and hearts are full of the world as may be: and as little matter of running into the world again so soon as ever the Ordinance is ended, without allowing themselves the least time to meditate, or beg God's blessing upon what they have been partakers of. Is this your opening to Christ at his call? I am very confident this is not the least reason of persons unfruitfulness under Ordinances at this day, because the Ordinances are not conscientiously attended. Nor do persons allow themselves time in meditation and prayer that the Ordinance might have its soaking influence upon them. By this means, Sirs, you do too ordinarily, if not constantly, shut out Christ. This low esteem that the Ordinances of Christ have among us, doth sufficiently manifest that our hearts are not rightly open to Christ. It was far otherwise with the Spouse, Cant. 2.3. She sat down under his shadow with great delight, and his fruit was pleasant to her taste. But these have scarce time, and less minds to sit down at all, but are in a running posture, as if Christ's bounties were not worth the staying for.  
3. If the heart be open to Christ, whence is it, that persons are so cold, formal, and indifferent, both in their profession, practices and performances? Surely if Christ were let in, the heart would be more warm and lively, Grace would be more active in us than it is at this day. We read, Cantic. 5.5. that when Christ put but in his finger by the hole of the door, though the door was not fully opened to him, yet he left such a warming, perfuming virtue behind him, as set the Spouse her Graces afloat; she can rest no longer in her bed, but ariseth, her bowels yern towards him; and before she get the door open, her fingers drop with myrrh; there will be a sensible alteration of the humours (to speak so) a change of the frame and disposition of Grace in the heart where Christ comes, and meets with ready entertainment. The Souls sleepy fit will be over when Christ comes in, and her Graces will fall to their work; Faith will be strongly active, Love will be inflamed, Thankfulness will be increased, Obedience will be more exact, and universal Repentance more deep and serious, the heart wholly and zealously engaged for Christ, when the door of the heart is truly opened to Christ. But oh, how far otherwise is it with us! something of the carcase of Religion, and the form of Godliness, an external profession of the Name of Christ is left; but little of the life, and zeal, and warmth and power of Religion left! In former days, when Christ was eminently seen in his Ordinances, and Believers hearts were more freely and fully open to him, we see what holy, heavenly, zealous, universally circumspect Christians were then to be found; what wonderful works did manifest themselves in them, and were done by them. But where have we almost any Christians of the old stamp and strain left! Now adays we have much talking of Religion; but little holy, strict, and exemplary walking in the ways of God, in all holy Conversation and Godliness. Sure I am, there is a vast difference between Christians in former days, and those that now live. Then they were humble, holy, blameless in all manner of conversation, zealous for God's glory, lively, spiritual and heavenly in their Duties, fervent in spirit, serving the Lord; fervent in love towards God and the Brethren, and that not in word only, but in deed and in truth: such as might easily be distinguished from the generality of the world. But now, how many professors of Religion are there, who are Proud, covetous, sensual, compliers with the fashions and customs of the world, envious, malicious, backbiters, slanderers, having only a form of godliness, very curious about circumstances, very careless about the substance and practical part of Religion? This shows, that though we carry the name of Christ in our foreheads, yet Jesus Christ is too much kept out of our hearts.  
4. If the heart be open to Christ, how comes it to pass that the world hath so great a share and interest there? Surely where Christ comes, he gains the heart, and the whole bent of the Soul is after him: Nothing more earnestly desired, or diligently sought for than Christ. Rachel's language to Jacob, upon better grounds, and with far better reason, is the language of a gracious heart to God: Give me Children or I die. So saith the Soul, Give me Christ, or I die: I can no longer be without him: I languish and pine away for want of him. If I may have but one wish or request in all the world, it shall be this: That God would bestow Christ upon me, that I may not only have an interest in him, and title or claim to him; but that I may have his company, and communion with him; may live in the light of his countenance, always beholding his most lovely face, hearing his most pleasant voice, and tasting of his most Royal dainties. The breathe of a gracious heart towards Christ are the same (for reality, though not for degree) that Christ his breathe are towards her, Cant. 2.14. O my dove!— Let me see thy countenance, let me hear thy voice: for sweet is thy voice, and thy countenance is comely. It was thus with David, Psal. 27.4, etc. If he might but have one request, it should be, that he might dwell in the house of the Lord, and that for this end, that he might behold the beauty of the Lord, and inquire in his Temple: and whatever became of other things, this (as the main) would he seek after. But alas! is it not far otherwise with us in these days? and that among those that profess love to Christ! if we look what most men are busy about, what takes up most of their thoughts, what their discourse is most about in all companies, what they spend most time in, and weary themselves in the prosecution of from day to day: shall we not find it rather to be the World, than Christ? I will not say, (as is said of the wicked) That God is not in all their thoughts: but this may be too truly said of many; that their most frequent, pleasant, and abiding thoughts are about the world. These lie down with them; these rise up; these go out and come in with them, as if these were their only business. Doth this argue that these Hearts are open to Christ? where the door is open, a man may enter in without obstruction: But here it is an hard matter for a serious thought of Christ to get crowded in: If it come to the door, it gets no further; hath little or no admission into the heart and affections: no abiding there. We read in Scripture of many very gross sins that the servants of God (for some time) have been overcome by: but I do not remember any (mentioned in Scripture) that were sincere, that were overcome with the love of the World. Demas (indeed) is said to embrace this present World; but whether this be to be understood of his total apostasy from the faith, or only his deserting his public work or station, the Scripture leaves us in the dark, and leaves this brand of infamy and disgrace upon him. We know what the Apostle speaks, 1 Tim. 6.9, 10. They that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition; for the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. And the Apostle John tells us, 1 John 2.15. If any man love the world, the love of the Father is not in him. Evidently manifesting, that there is not room for Christ and the World to dwell in the same heart. Christ himself tells us that we cannot serve God and Mammon. These two contrary Masters will be encroaching upon each other, and imposing their contradictory commands. So that from hence I conclude, that where the world hath a great share in the heart and affections, there Christ's interest is but small, and the door of our hearts not sufficiently opened to him. I am afraid that at the great day, when all hearts shall be tried and made manifest, there will be many a man found, who prayed for Christ, had a desire of him, yea and hoped that he had an interest in him, and a love for him; and yet through the prevalency of the world, never truly opened his heart to Christ. Examine your hearts therefore how the case stands with you. If Christ be there, and opened to as he should be; how comes his mortal enemy, the world, to have such an interest in you? and to bear so much sway with you? If your hearts were opened to Christ, the world would be more despised, and Christ's company would be more delightful, and more store set by.  
5. And lastly. If the door of our hearts be open to Christ by faith, How comes it to pass that there are so few fruits of Faith to be seen? There is no question to be made, but where Christ the Sun of righteousness shines into the Soul, the door of the heart being opened by Faith, but that it will be Summer-tide with that Soul; Grace will bud, blossom, and bear fruit. And if all other Graces be fruitful, why not Faith? If Faith therefore be fruitful where the Heart is opened to Christ, it concerns us to examine what fruits of Faith we find in ourselves. For as Faith hath a large root or foundation (having the whole Word of God for its object, upon which it acts, and from which at all times it fetcheth direction) so it hath a large office and work in the soul; its work being to purify both heart and life. Acts 15.9. Purifying their hearts by faith. Therefore the Apostle James tells us, that Faith without works is dead being alone. I may well compare Faith to a large and frugiferous tree, whose root or foundation is the whole Word of God, recorded in the whole body of Scripture. The ground or seat of Faith is the heart, (the commanding power of the soul) the body or trunk of this tree, is the habit or principle of Faith infused into us, and nourished in us by the Spirit of God. The several branches of this tree spreading themselves every way, are the several emanations or flow forth of Faith, guided and directed by the several parts of God's word. The fruits of Faith are the several particular actings of the whole man, guided by Faith according to the direction of God's Word. Now where the ground of the heart is made warm by the presence and influential beams of the Sun of righteousness (being opened unto Christ at his coming) the tree of Faith must needs flourish, and drawing in fresh supply of sap from the rock of truth, which being digested in our hearts by Faith, must needs bring forth suitable and proportionable fruit of all kinds in our lives and conversations. If therefore thy heart be open to Christ by Faith, Where then are the fruits, effects, actings and flow forth of Faith in all the parts and passages of thy life and conversation? Where is thy dependence upon, and embracing of his Promises, relying upon his All-sufficiency? Where is thy universal obedience to his commands, discharging duty in every part and condition of life, living by and acting according to the rule of God's Word, in every thing thou goest about, leaving the issue, success and event of all thy business and concerns to God, to his care and faithfulness? Where is thy constant watch against the deceitfulness of thy Heart, the temptations of Satan, the allurements and enticements of the World? and thy faithful resistance of all Temptations? thy deep repentance for, and faithful mortification of all sin, so far as discovered by the Word? Where is thy sincere, cordial, constant, universal obedience to the Word of God, making that thy Rule in all thine Actions; squaring thy whole life and conversation, both in respect of God, thyself, and thy Neighbour, according thereunto; giving every Duty, in thy general and particular calling, its due time, place, and respect? Not allowing the world to engross to itself what properly and peculiarly belongs to God, his Worship and Service; and putting off God with such homage and service as might better fit, and were more proper for our worldly concernments? My meaning is, our inverting, or going (in the course of our lives) directly contrary to that command or advice of our Saviour, Matth. 6.33. Seek first the Kingdom of God and the righteousness thereof, and all other things shall be added. In all that we do in our general and particular places and callings, keeping God and his interest above, and preferring it before the world.  
If these be not the fruits of Faith, wherein thy Soul in some measure abounds, never tell me that thy heart is rightly and truly open to Christ: but according to the measure of thy unfruitfulness, remains (in measure and part at least) shut against Christ, notwithstanding thy pretences to open to him. How is it with you then, friends? In what posture do you find your hearts? are they open or shut? It is evident that Christ his calls have been very remarkable: but what entertainment he hath found in your hearts, that is the question that is now put to your Consciences to make answer to. And I beseech you suffer your Consciences to speak, and to speak out what they know and can tell you in this case. Stifle them not, bribe them not, turn not the deaf ear to what they speak: they are God's Deputies within you. And if these condemn you, know that God is greater than your Hearts, and knows all things. You may deceive men, you may deceive yourselves; but God you cannot deceive. Christ knows what entertainment he hath found, and he will make you to know it one day also: and therefore deal faithfully with yourselves.  
And if by these things which we have laid before you, we may try ourselves, this may lead many of us (at least) to another work, which may be a  
3. Use. Here lies before us matter of deep humiliation, that so eminent and remarkable calls of Christ as we have been partakers of, have been so little regarded by us; that Jesus Christ (notwithstanding his earnestness and importunity) hath found such cold and poor entertainment in our hearts to this very day. But this I will not much enlarge upon, because I would keep within some convenient bounds. It is too obvious and apparent to be denied, that notwithstanding our great profession of love to Christ, desire of him, and frequent imploring his company by prayer; we have in too sad and shameful a manner shut him out at his coming, though his calls have been visible and convincing. How may we then tremble to think how this our behaviour will be resented by him! There are many that from what they behold in the world, are astonished at the apprehension of the danger of Christ his withdrawing for a time, if not total departure. But from what usage Christ hath found in our hearts, without looking any further abroad, we may find sufficient cause of fear and trembling. I am very confident, that by that time all reckon and accounts be cast up, (if Christ do departed) not the least part of the cause of his departure will be found among his own professing people: Such as have called upon his Name, cried after him, and professed themselves earnestly desirous of his company: and yet, when (in answer to their prayers) he hath come, have not hearty and fully opened unto him. Mistake me not, I do not here mean by these persons of whom I am speaking, only Hypocrites, and such as make only an external profession of Religion; (though there be too many of these in the World) but also sincere believers, who have the root of the matter, the truth of grace within them, and shall (notwithstanding all their blemishes) be found at Christ's right-hand, at the day of Judgement; that yet have too sadly shut out Christ when he hath come and called in answer to their prayers. Think not this impossible; for in my Text it is the Spouse, the Bride of Christ, that thus unkindly treated him when he stood at her door. And it is to be feared he hath found no better entertainment from us. What cause then have we to fear and tremble lest Christ should deal with us here as he did with the Spouse! and therefore with all humility and brokenness of heart, to confess and bewail, and (for time to come) resolve against this unworthy, ungrateful, and undutiful behaviour towards our Lord and Husband. But I pass from this to a _____  
4. Use, viz. of Exhortation, to beseech you all in the name and fear of God to open to the calls and knocks of Christ, laying aside all excuses whatsoever. O! let Christ have your hearts, let him have warm and welcome entertainment there. Do I need here to use Arguments? or summon in the Topics of Rhetoric to quicken and persuade you to embrace this reasonable motion? or if I should use all the arguments I could invent, or that I might collect from the mouths and pens of other men, would these be of any force with you, if Christ his own words and arguments cannot prevail? can I in this case, or any man breathing, say more for Christ than he can and doth speak for himself? And therefore if Christ cannot, how shall I think to prevail with you? If either friendly compellations, earnest entreaties, or strong arguments may prevail, none of these are wanting in the Text; which I have been endeavouring (according to my power and weak ability) to unfold unto you in this whole Discourse; to which I shall refer you, and shall not here repeat the same things over again; only beg your serious meditation upon them: And considering their weight and importance, see whether they may not preponderate and outweigh all arguments that your carnal deceitful Hearts, a subtle Devil, and an alluring whorish World can bring against this duty. Only give me leave in a few words to expostulate the case a little with you. And here let me ask you  
1. How or what manner of lives you think to live without Christ, and without his company in your hearts? Seriously meditate upon this, before you give an answer. Do you think to live to more profit and advantage to yourselves without than with Christ? Is Christ no gain and advantage to your Souls? will he bring no profit and advantage with him? is not his head filled with dew, and his locks with the drops of the night? Hath not he the command and dispose of all things? and hath not he promised to give grace and glory, and to withhold no good thing? Psal. 84.11. and doth not he assure us that he that spared not his Son, but delivered him up for us all, will also with him give us all things, that may be good for us? Rom. 8.32. Do you think to live more to your own pleasure, contentment, or comfort? Is it not in his presence that there is fullness of joy, and at his right hand that there are pleasures for evermore? Psal. 16.11. Is it not in him alone that the Soul and Conscience can have true peace and a calm? and that when nothing but storms and tempests are without? read John 16.33. Tell me who but Christ can put your Soul into David's frame of Spirit, when in David's condition? Psal. 63. banished, hunted, persecuted, in the Wilderness, destitute of maintenance, friends, a restingplace, Ordinances; every hour in jeopardy of his life; and yet his Soul filled as with marrow and fatness in the company and enjoyment of God: there could he sing and give ●raise. In such a condition also was he when he penned Psalm 57 and yet his heart was fixed to sing and give praise. If you think you can ●ive more profitably or more pleasantly without Christ, in worldly and sinful ways and courses, let me desire you to take a view of your time, carriages, and manner of life that that is by past: And let me ask you the same question that the Apostle doth, Rom. 6.21. What fruit had you then in those things, whereof ye are now ashamed? This I will assure you, that either in respect of profit, pleasure, honour or comfort, no company is like to Christ's. Oh! therefore let not him stand without, while worse company is entertained in your hearts. What is the reason why Christians hearts are so full of guilt, doubts, fears, and dissatisfactions of every kind? but for want of the company and presence of Christ. If this Sun of righteousness did but with healing under his wings arise upon, and shine into our hearts; he would quickly dispel and scatter all those midnight fogs and terrors, that do so disturb and disquiet us, and render our lives so uncomfortable.  
2. Suppose that you could live well enough without Christ, while you live in this world: Let me ask you what you will do, or how you will make up your accounts at Death and Judgement without him? You know that It is appointed to all men once to die, and after death the judgement. You know also, that we must all appear before the Judgment-seat of Christ: for God hath appointed a day, wherein he will judge the world by Jesus Christ, Acts 17.31. and that in that day, We must give him account of all that we have done in the flesh, whether good or evil, whether secret or open, whether in thought, word, or deed: there than we cannot avoid the meeting with Christ; how then do you think that Christ the Judge will look upon you, at that day, who have so slightly looked upon him, when he stood knocking at the door of your hearts? Read with seriousness Prov. 1.24, to the end, Matth. 25.11, 12. Oh! the countenance and looks of Christ, which to you now is despicable, (but to the Saints lovely) will to you then be most dreadful and terrible. Then will you cry to the mountains and hills to fall on you, and to hid you from the presence of the Lord, and from the wrath of the Lamb: for the great day of his wrath is come, and who is able to abide it?  
3. Let me further ask you, What is it that hinders you from opening to Christ at present? Is it any thing that hath the colour or face of reason in it? If not, why do you suffer it to hinder you? If it have, let us examine it, and see what strength of reason may be in it.  
I can but (at present) call to mind these Three great and main hindrances, that keep men off from opening to Christ at his call.  
1. The low and mean esteem which persons have of Christ's company, feasts and banquets. The generality of the world are clearly for some sensible good thing: Who will show us any good thing? Psal. 4.6 Something that may yield them some present advantage, that may advance their estate, their credit, pleasure or honour; something that they may see with their eyes, or handle, or taste etc. something that is obvious to sense: but as for invisible things, an interest in Christ, in the Covenant of Grace, a future reward in another Life, only for the present to be received and apprehended in the promise, these things are little store set by. If Christ would give them of these worldly good things, than they would set store by him. But if he tell them of spiritual Feasts, of a Treasure in Heaven, of a Crown of Glory, and such like things, these are not much taking with the generality, of the world. And therefore Christ his Feasts Company and Benefits, being spiritual, are little store set by, by carnal hearts; and when they are called upon to open to him, they make light of it, as not judging him worth the opening to. But that this is a great mistake, I might easily demonstrate, for we have little reason to have so low an esteem and value of Christ his Benefits and Banquets, if we do but rightly understand ourselves. We will suppose a man to have all that the world can afford him, both in respect of profit, pleasure, and honour, and yet want true peace of conscience, true comfort in his Soul; can these things give him this, without Christ? But where a Soul hath Christ, he may have peace in his own Soul and Conscience, in the absence of these worldly enjoyments. David in a wilderness, Paul and Silas in a dungeon, with their feet fast in the stocks, their stripes and wounds unwashed, can sing praises to God with a merry and cheerful heart. Nay, my Friends! it is impossible for me to express that quietness and serenity of Spirit, that abundant peace of Conscience, Joy of heart, contentation and satisfaction which a Believer enjoys in the company of and communion with Christ: therefore it is called a Peace which passeth all understanding, Phil. 4.7. It is called A Joy unspeakable and full of glory, 1 Pet. 1.8. It is not what a man hath, but what gives true Peace, Satisfaction and contentment to the Soul, that makes a man happy; and this none but Christ can do: And therefore his company and banquets must needs be not so despicable as many men account them. But alas! it is their ignorance, and want of experience; would they but be persuaded to open to Christ, and make trial of the excellency of his company, and rarity of his banquets, they would have a more venerable esteem for Christ than now they have.  
2. Another grand hindrance that keeps us off from opening to Christ, is the urgency of other business. When Christ comes and calls, persons are so crowded with other business, that they cannot be at leisure to open to him, or give him any entertainment. Men are generally got plunged so deep in the cares and cumbers of the World, that they have no leisure to open to Christ: no nor so much as to weigh the arguments and motives that Christ makes use of to procure admission into their hearts. Oh how busy are men in the world! head and heart, hands and feet; yea whole soul and body as busily exercised about the world as may be; and they think all this little enough too, they think they get little enough by it; and how should these then have leisure to open to Christ? no wonder though his calls be so ineffectual, when people 〈◊〉 so deeply engaged in the world, that 〈◊〉 have not leisure to stand still and consider 〈◊〉 were best to be done, whether that which they are about, or some other thing. We read in the parable of the Supper, when the Master sends forth his Servants to invite guests, one man is busy with his Farm, another with his Merchandise; but none of those which were bidden had leisure to come. And the reason was, they saw a present necessity and urgency of the present business which they were about, but they saw none so great and present need of Christ. Many in the world are worse employed than Martha was, and yet think their time so well spent in that which they are about, that they are loath to be taken off to wait and attend upon Christ and his Ministry. Martha had invited the Lord Jesus to her house, and with him many friends: and that which she was busy about, was, to make ready provision for his entertainment; a business (one would think) indispensible. And yet our Saviour blames her for this, Luke 10.40, 41, 42. But Martha was cumbered about much serving— And Jesus answered and said, Martha, Martha, thou art careful and troubled about many things, but one thing is needful. And Mary hath chosen that good part, which shall not be taken away from her. How many are ●oth 〈◊〉 employed than this! and yet have not 〈◊〉 to consider whether any thing be more necessary to be done, than what they are about. To such as these I would speak these few words. You think yourselves well employed in your earnest and not pursuit of the world, the cares and business that only relates to this present life, and you see nothing more needful at present to be done. Let me ask you this question: Notwithstanding the great business which you have to do in the world, do you not sometimes find leisure to eat, drink, sleep, dress and adorn the body? You will say, Yes, without these we could not live, nor have any strength to follow our business. Well, will time be afforded for taking and feeding upon the meat that perisheth, and no time allowed for feeding upon that meat which endures to everlasting life? Read John 6.27. Labour not for the meat which perisheth, but for that meat which endures to everlasting life. Hath your Body more need of Clothes to cover your nakedness, and keep your warm, than your Souls to be clothed with the Righteousness of Jesus Christ as a Robe or Garment? If you did but as really see how naked your Souls look in the sight of God, Angels, etc. you would be as much ashamed of yourselves, as you would now be to have men see your Body naked. And therefore consider with yourselves, whether there be not as great need to take fit and convenient time for the feeding and clothing your Souls, as there is for feeding and clothing your Bodies. And if there be as great need, I pray you let not your precious Souls famish and starve, while you so carefully pamper your Bodies, and that notwithstanding your great and urgent business in the world. Again, you that are so earnest and busy about the world, and have your time and thoughts so taken up about it, let me ask you this one question more: Whether do you judge that your success in your worldly affairs doth principally flow from your own wisdom, care, and pains; or from the blessing of God upon your endeavours? I believe that few or none of you will be so audaciously impious as to affirm the former; (whatever you think) but rather that your successive business doth arise from the blessing of God upon your endeavours. And if so, I pray you to consider upon what ground or warrant you can expect the blessing of God upon your endeavours, when you wilfully shut the door of your Hearts against his well beloved Son? and when you make so light of him and his company, that every worldly trifle must take place of him, and be preferred before him? Might not many of you succeed better in your worldly business, if you would give Christ better entertainment in your Hearts, and cumber yourselves less about the world? Christ bids us, Matth. 6.33. Seek first the Kingdom of God, and the Righteousness thereof: and promiseth that all other things shall be added. Intimating, that the best way to secure a competency of this world to ourselves, is in the first and chief place to secure an interest in Christ for our Souls. We say, that he that would drive on a Trade, must have interest and acquaintance. And I am sure we cannot have interest in, nor acquaintance with a better friend than Christ; nor one that can bestead us more in the carrying on of our worldly business: For It is the blessing of the Lord that makes rich; and adds no sorrow therewith, Prov. 10.22. O spare some time therefore in the midst of your worldly business, to open your hearts to Christ.  
3. Another hindrance to our opening to Christ, may be the difficulty and unpleasantness of the work, either in opening to Christ, or when we have opened to him.  
1. There is a difficulty in opening to Christ, which a lazy sluggish Soul is hardly brought to grapple with and overcome. Faith and Love are the two principal ways whereby the Soul is to open to Christ. And these are two Graces, not without much difficulty attained unto, in the right exercise of them Many persons, at a distance, think it an easy matter to believe in a crucified Saviour; but when they come to make proof of their Faith in particular cases, they many times find themselves at a loss. See this in an instance, Mark 9.24. we have a man bringing his child to Christ to be healed; his coming argued something of Faith; but when the Disciples had failed in the cure, and the child was rather worse than better, the man's faith gins to stagger, as appears by his words, vers. 22. If thou canst do any thing, have compassion on us, and help us. Hereupon Christ calls him to the real exercise of Faith, vers. 23. If thou canst believe, all things are possible to him that believeth. The poor man upon examination of his own heart, finding some faith, but yet this very weak, and hardly to be raised to a firm and steadfast belief, without wavering or doubting, cries out, I believe, Lord help thou mine unbelief: Which manifested his sense of the difficulty of opening to Christ by Faith, as he ought. And truly, Christians that know any thing of their own hearts (as they ought) find this a very difficult work in cases of an easier nature than this, here, of this man was. And therefore a lazy sluggish Soul is unwilling to be at such pains. There are some weary steps that a believer must take to open to Christ by Faith. As (1.) earnest Prayer to him, who is the Finisher and Perfecter, as well as the Author and Beginner of this Grace. Faith in the act and exercise, as well as in the habit, must be obtained of Christ by earnest Prayer. And to tug in this duty of Prayer, as we ought, is no easy work, especially if Christ for some time seem to hold back and deny, as he did to the woman of Canaan. This puts the Soul sometimes into a sweat, and therefore the easeful Soul is loath to be at this pains; his patience is worn out, and he faints and flags in the duty.  
2. Another weary step the Soul must take to get Faith into the exercise, is the searching the Word and Promises, and rightly applying them. It is sometimes difficult to find such promises as may rightly suit our condition: When we have found them, it may be something more difficult rightly to understand them according to the true intent and purport of them: sometimes it may be difficult to get our hearts rightly affected with them; and most of all, to clear up our interest in them. So that sometimes a Believer finds a promise, and meditating sees it to suit his condition well enough; but yet lays it aside, can suck no sweetness from it, because he cannot clear up his interest in it: and that by reason of some particular condition or qualification annexed thereto, which he finds not in himself. In this case to believe seems difficult, and therefore the promise is laid aside, and no comfort gathered from it; upon this account a lazy Soul sits down in unbelief, and doth not open to Christ by faith.  
3. Another weary step is, the overcoming that unbelieving frame of heart which we are naturally prone unto. Unbelief is a sin which naturally flows from the corruption of our natures, and accompanies us in some measure, more or less, while we are in this Vale of Tears. And this part of corrupt nature poor Souls find as much difficulty in the overcoming, as any corruption. And the reason is, because (of all corruptions) none hath more to say for itself than this; for the object of Faith (properly) is unseen things, such as are not obvious to sense, such as seem to thwart both sense and reason, and frequent experience; such things as we have nothing to bottom our faith concerning upon, but the bare Word of God, we are to believe in hope, contrary to hope. And this makes the work difficult; hereupon few Christians are so resolved and industrious, as to be at the pains which the Psalmist was, Psal. 73. to search things to the bottom, and to weigh things in the balance of the Sanctuary, and therefore they sit down without opening to Christ by Faith.  
4. Another difficulty is the griping guilt of sin and unworthiness, which so looks them in the face when they should open to Christ by Faith, that the eye of their Faith is dim, and they cannot with any confidence look Christ in the face. It is an usual saying, that a guilty Conscience needs no Accuser. Conscience will inwardly check the adulterous Spouse of Christ, and make her blush when she should open to him and look him in the face. The Psalmist complains, that he was so compassed about, and tormented with his sin, that he could not look up, Psal. 40.12. It is a mistake very common in humbled penitent sinners, that they must not, dare not, by Faith open to, and close with Christ, till they have attained such a measure of internal purity and Sanctity as may make them fit for, and (in a sort) worthy of his company. But these begin their work at the wrong end: They should first open to Christ by Faith, and then he will help them to, and carry on in them this work of purity: For it is his work by his Spirit to purify, and this purifying virtue we must fetch from him by Faith: for It is he that worketh in us both to will and to do of his own good pleasure, because without him we can do nothing. Our work is first to believe, and then by Faith to mortify the deeds of the flesh. Now this work is difficult, to open to Christ, and look him in the face by Faith, with the guilt of sin upon our Consciences. This goes contrary to the grain of Flesh and Blood, who would gladly have something of its self and its own Righteousness in its justification. Whereas our work is to disclaim all worthyness of our own, and to come to Christ with Ropes about our Necks, as self-condemned persons, lying at the footstool of pure Grace, and Christ's Righteousness for justification and life. And therefore where there remains any measure of pride in the Heart, according to that measure and degree of pride, Christ will be shut out: The weary step of self-denial (in this case) the sluggish Christian is not willing to take.  
Thus you see the work itself in opening to Christ by Faith is very difficult, and hence the lazy Christian lies down upon his bed of present ease, and refuseth to be at the pains to open to Christ by Faith. But, would the Soul but consider the amends that Christ's company would make for all his pains, and how easy all these duties would be made by Christ's coming in; surely the Soul would never think his pains better bestowed than in opening to Christ by Faith. It is he that by his Spirit helps our infirmities in prayer, and helps us by his own strength to wrestle with himself and prevail. It is he that brings promises to our mind, helps us to understand and rightly to apply them, and to take the sweetness and the comforts of them. It is he that gives us a Pisgah-sight of unseen things, and assures our Souls of the certainty of them. It is he that helps our unbelief: And it is he, and he alone, that by his Blood must purge away the guilt of all our sins. Oh! therefore open to Christ by Faith, and let not these impediments hinder you.  
And as in Faith, so in opening the Heart to Christ by Love, there is great difficulty; much ado to bring the Heart to open fully to Christ by Love. These worldly things seem so lovely, that the Heart is much stolen away by them! These worldly things are so constantly present with us, that it is hard to get a sight of Christ, who is at a distance, and seen (as it were) afar off. These worldly things are so obvious and suitable to sense, (by which we too much live) that the object of Faith is little notice taken of. To love him therefore, and that with such a love as we ought, whom we have not seen, this is very difficult: To open our Hearts and Affections to him that we never saw with our eyes, but only have heard tell of; this is very difficult, and scarcely attainable by a sluggish Soul, that is unwilling to be at the pains to inquire after him. But let not this hinder, for we have such discoveries of him in the Word, (if we will but be at the pains to search them out) as will render him altogether lovely; far more desirable than the most precious thing in the world. And therefore let not sloth hinder us from opening to Christ by love.  
2. As there may be difficulty and unpleasantness in opening, so there may be difficult and unpleasant work when we have opened to Christ, and let him in; and the thought of this may make the Soul unwilling to open to Christ. As for instance,  
1. Christ at his coming in, may rip up our old sores, and bring our sins to remembrance, which may renew our torment and pain. When Christ comes in, he makes new discoveries in the Soul: many a sin forgotten, and not duly repent of, is brought to mind; and the sting of it wounds and cuts the Soul, puts the Soul to new sorrow, shame, and pain: and this makes the Soul afraid of opening to Christ. There is in every one such an indelible sense of the holiness of Christ, and of their own guilt, that (though the Soul may have a real desire of Christ's company, yet) is really afraid to let him in, lest Christ should discover there what the Soul is afraid to have seen. And therefore it argues not only the sincerity and truth of Grace, but a considerable measure of the prevalency of Grace, when the Soul, without inward reluctancy or fearfulness, can say as David Psal. 139.23. Search me, O God, and know my heart: try me, and know my thoughts. This is a work wherein the Soul would be tenderly dealt with: and lest Christ (in this case) should deal faithfully and roundly, the Soul is afraid to open to Christ. Though Reason will pray with us to have our Wounds searched, yet Nature itself is afraid to have the Surgeon meddle with it. Such is the case here; and upon this account many faint-hearted Christians are unwilling to open to Christ; but rather shut him out.  
But, oh my Friends! If this be the reason why Christ is not readily opened to by you, let me tell you, The longer you keep him out, the worse it will be with you: your Soul is ulcerated with sin, it is not found at the bottom; and if Christ be not let in at all, you must unavoidably perish of this wretched disease. And if you do let him in hereafter, he must then search it to the bottom, and in the mean time your sin frets as a canker, eats deeper and deeper into your heart; and will not your pain be the more intolerable, when your wound comes to be searched? And therefore let spiritual reason prevail with you to open to Christ, without any more delay. That which here thou makest use of as a reason why thy heart is shut against Christ, should be a strong, yea the strongest argument to the contrary, to open to Christ quickly. It is infinite Mercy that thou hast so precious a Surgeon at hand. It would be a most childish thing then to shut him out of doors, because thou needest his help, but art afraid lest he should see, and rip up thy sore. This flesh-pleasing easefulness is that which ruins many thousands.  
2. He may call us off from our earnest pursuit of the world and worldly business, which is urgent upon us: He may say to thee, Come, follow me; be not so hasty in the pursuit of the world, lay aside thy business for a while, I have other business for thee to do; let me have thy company a little, for, for that end am I come. This may be the language of Christ to the soul. But this is very unpleasing unto the Soul, that is hot and earnest in the pursuit of the world; this soul will be ready to answer as the man in the Gospel, Lord I will follow thee, but suffer me first to go and bury my father; let me but dispatch such or such, business that is urgent upon me, and then I will wait upon thee. But O Soul! consider with thyself, what hast thou of greater concernment to do, than to hearken to and obey the voice of Christ? If Christ's company be no more worth, and his feast of no greater value, he may resolve thou shalt not taste of his dainties. His business with thee may be the correcting thy faults, the illuminating thee with spiritual wisdom, washing and spiritualizing thy cold and carnal A● 〈◊〉 to be sure his main business with thee ●o●●tes to thy spiritual estate, to the concern of thy 〈◊〉 And this is of so much greater and 〈◊〉 ●●●port to thee, than any worldly business whatsoever, as thy Soul is of 〈…〉 than all the world. For what will 〈…〉 thee to gain the whole 〈◊〉 and 〈…〉 precious, immortal soul? 〈…〉 give in exchange for thy soul? 〈…〉 lost by thine earnest pursuit of 〈…〉 neglect of that spiritual work which Christ 〈◊〉 thee to.  
3. Christ at his coming into the Soul, sometimes puts his Spouse or People upon some unpleasant work which they would gladly be excused from; and this may be an hindrance to their opening to him. Sometimes he calls to, and puts them upon renewed acts of Repentance (as was hinted before.) Sometimes upon the mortification of some beloved lust, which may be as painful, and as unwillingly yielded to, as the cutting off the right hand, right foot; or plucking out the right eye. Nay, his Word may (further) be quick and powerful, sharper than any twoedged sword, piercing even to the dividing asunder of Soul and Spirit, and of the joints and marrow, discerning and discovering the thoughts and intents of the heart, Heb. 4.12. which the Soul is not willing should be discovered, or cut off: or at least is afraid of the pain and trouble it may be put to in this work; and therefore lingers, and puts off Christ from time to time. Sometimes (again) Christ may put his Spouse upon such duties, as may cross her natural inclination, or particular, present, and visible interest. Such as denying herself, taking up her cross, following him. Enduring hardship as a good soldier for Christ. Enduring reproaches, evil-speakings, persecutions, and the like: all which are unpleasing to flesh and blood: And wherein the Soul must say (as to its natural inclination) as our Saviour said when he prayed, Not my will, but thy will be done. Here the Soul often sticks, and upon these terms, is loath to open to Christ, the flesh having so strong an influence upon the soul. Upon such terms as these the young man in the Gospel went away from Christ, Mark 10.21, 22.— Go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come take up thy cross and follow me. And he was sad at that saying, and went away grieved, etc. I am afraid there are but too many in this age that would account these too hard terms to accept of Christ upon.  
But if men would but argue rationally, why should these be any hindrances to our opening to Christ? for in all this Christ bids us no loss. If he bids us part with Earthly, he promiseth us Heavenly treasure. If he bids us cut off a corrupt part or member, (though it be painful, yet) it is in order to the eternal salvation of the whole, Matth. 5.29, 30. and is it not better to lose a corrupt part, than lose the whole?  
4. Christ at his coming may excite us to, and quicken us in our work, may call us to be quicker, and more exact and curious in our work. He may tell us that our work is great, and our time but short. He may bid us strive with all our might to enter in at the strait gate; for many shall, (in a lazy and slothful manner) seek and wish to enter in, and shall not be able. He may tell us, that this lazy slothful working will not attain the end that we aim at; for the Kingdom of Heaven suffers violence, and the violent only take it by force. It will not serve our turns to read, pray, hear, meditate, etc. at the cold and careless rate which we do. It will not do well to be such strangers (as we are) to our own hearts; but we must examine our own hearts more deeply, throughly, and effectually: must study and practise our duties more throughly: must watch unto prayer, and give ourselves unto prayer: Must make the Law of God our delight and daily meditation: must in all things, small as well as great, exercise a Conscience void of offence towards God and Men: Must set a watch before the door of our Hearts, Lips, and lives: Mu (in short) forgetting those things that are behind, and reaching forward to those things that are before, press towards the mark for the price of the high calling of God in Christ Jesus. He may come to ask us such questions as these: What have you been doing since the last time I was with you? what have you learned? what have you practised? what proficiency have you made? what account can you give of the Talents which I betrusted you with? in what forwardness is your work? let me see how matters stand with you? what designs have you on foot for my glory? and what are the designs which you are now carrying on? These and suchlike questions may be asked by Christ at his coming in. Now if the Soul have been idle and careless, and not able in any measure to give a good account in these and suchlike cases; no wonder though she be unwilling (at this time) to open to Christ. The fear of having her faults discovered, and the guilt of them to disturb the quiet of her Conscience, will make her very slow in opening to Christ, (as was noted before.)  
But if reason might take place, this should be no hindrance at all; for what Christ tells us, is real truth, that our work is great, and our time but short, passing on a pace, and irrecoverable when gone: and if we have slept or loitered, is it reason that we should do so still? Is it not high time to awake out of sleep? the night is far spent, the day is at hand. If he should let us sleep or loiter on till his last call, to come to the Wedding, as he did the foolish Virgins, Math. 25. in what a condition would you be when you should awake, your lamps gone out, no oil in your vessels, no neighbour to borrow of, every one having little enough for himself, and you must be forced to go to buy, when you should, enter in with him, and by this means you come to be shut out, and lose your whole expectation? Were it not better let in Christ now, and be content to shake off sleep, while you have time to get oil into your vessels with your lamps? We use to say, that delays in most cases are very dangerous; and that it is bad putting off things to the last: I am sure this is most true in this case, that so greatly concerns the eternal state of our Souls. Nay further, if things be amiss in us, is it not better to let Christ come in, and put all things to rights in us, then to let them go at random, till they be passed cure? I am sure there never was Soul that ever repent of this, whatever pain it was put to in the doing of it; though many a Soul hath sadly repent the shutting out of Christ, when it hath been too late. It is better that Christ bring thy faults and sin to light and remembtance here, while thou mayst repent and reform; than that thy sin should find thee out in the guilt, shame, and punishment of it to all eternity hereafter: And be sure thy sin will, at one time or other, find thee out, Numb. 32.23. Oh! therefore let none of these things have influence upon you, to hinder you from opening to Christ at his call.  
I dare be bold to say, that there can be no true spiritual reason, for any poor soul to refuse to open to Christ; all reasons produced for that end are carnal, and therefore aught to be pulled down and destroyed; For the weapons of our warfare are not (ought not to be) carnal, but mighty; to the pulling down— all imaginations; or (as the word signifies) cavils, or carnal reasonings. One of these two causes (doubtless) both which are bad, these carnal reasonings must proceed from; either from a secret love to some sin, or lust in the heart, which we would not have Christ to discover or purge out; which may well call in question the truth and sincerity of Grace in us: for the Psalmist tells us, Psal. 66.18. If I regard iniquity in my heart, God will not hear my prayer: And it is certain, He doth hear the Prayers of such as are sincere; for he saith, Psal. 145.18. The Lord is nigh unto all that call upon him— in truth. So that thy sincerity is questionable. Or else it proceeds hence, viz. from Pride and Self-love. Pride, because thou wouldst not have Christ to see things ●miss in thee: but know, that God resists the proud, but gives grace to the humble. From Self-love, ●n that thou so much desirest the ease, and gratification of the flesh: Now if thy very life be more dear to thee than Christ, thou art not worthy to be his disciple. O let none of these base and sinful arguments keep thee off from opening speedily to Christ at his call.  
I might tell thee also of the advantages that will come by opening to Christ, but these I have largely spoken to before, only this one give me leave to mention here; If thou wilt freely open to Christ now, He will readily open to thee at Death and Judgement. There are few but they are convinced of the trouble and restlessness of their present state, and not fully satisfied with the present state they are in, but are still seeking and labouring for something further, in hopes another condition may be better: and this they might gather from all their experiences, that a rest is not to be had here. And consequently all men (in this life) are but in a seeking condition, seeking for rest and can find none, (as our Saviour speaks in the Parable) they have often something within that suggests, This is not your resting place: By daily experience they also see, that it is appointed for all men once to die: And therefore they might conclude, that a rest must be had in another world, or not had at all; for here no rest is to be had. And certain it is, that There doth remain a rest for the people of God, and to them only: and who are these people of God, but they that open to Christ here? for all power is committed into the hands of Christ. He it is that hath the key of David, that openeth and no man shutteth, and shutteth and no man openeth: And can we reasonably imagine that he will open to any (at that day) that will not open to him now? No; he tells us quite the contrary, Prov. 1.24, etc. You know the foolish Virgins cried loud, Open to us; but he answered, I know you not, depart from me ye workers of iniquity. If therefore there be any restlessness in this world that thou art weary of, or in Hell that thou art afraid of; or if there be any rest at death and in Heaven , open to Christ now, as ever thou wouldst avoid the one, or desirest to partake of the other. So (that to conclude this Use) if either sense of duty, love to thyself and thine own happiness, the love of God and Christ, or love to God and Christ may have any influence upon thee, if any thing either of Divinity or Humanity may work upon thee, here is fullness of reason and motives to persuade thee to open to Christ; and therefore let reason prevail with thee.  
But thou wilt say, How shall I open to Christ? And what would you have me in this case to do? I am willing to open to Christ, if I knew but how to do it, and what is required in this case?  
That I may help thee a little in this great and necessary work, I shall give thee some directions, how to carry, and what to do, and so shall conclude this subject. And these directions shall be of two sorts. 1. Such as may have respect unto the Heart, and the manner or way of the Hearts opening to Christ. 2. Such as may have respect to Christ, and the several ways of his coming in, and making himself manifest unto the Soul.  
1. I begin with such directions as respect the Heart, and the way and manner of the Hearts opening to Christ. Now that we may the better know how many ways the Heart must be opened to Christ, it may not be impertinent to consider how many ways the Heart may be shut against Christ. Now, it is evident that the Heart may these several ways be shut against Christ. By Pride and self-confidence: by unbelief: by impenitency: by want of Love, or coldness of affection: by sloth and sluggishness either in our watch or work. A little to open each of these, and then you shall see by them, what of the Heart, or in what respects the Heart is to be opened to Christ.  
1. The Heart may be shut against Christ by Pride, and self-confidence. Such is the Pride and haughtiness of corrupted Nature, that though the sinner be justly condemned for his sin, yet he seeks to justify himself, and would not seem to be beholden to Jesus Christ nor his satisfaction for a pardon. This is evident in our first Parents, in their shifting off their sins, and endeavouring to transmit the guilt upon some one else. Adam when examined, rather than he would be found faulty, lays the blame upon Eve, and in some sense upon God himself: The woman which thou gavest me, gave me, etc. and I did eat. The woman, when examined, lays the guilt upon the Serpent: The Serpent beguiled me, &c, And the same principle of Pride remains in some measure in the Hearts of all Adam's Posterity; which makes them use their uttermost endeavour to justify themselves. This is the true cause of all excuses that are made for sin, and the reason why persons do so overmuch value their own works of Righteousness, judging (in effect) that every small parcel of duty and obedience is sufficient to expiate the greatest sin. And by this means Jesus Christ is undervalved, and little store set by: For a man will never be wholly beholden to Jesus Christ for his justification, while he hath any Righteousness of his own to lean to. And by this means the Heart is shut against Christ. As this Pride hardens God's heart against the sinner, and makes God to resist, or set himself in battle-array against the sinner, (as the word signifies) James 4.6. and as this self-justifying confidence causeth Christ (many times) to pass by the door of such a sinner without calling upon him; for he tells us, that he came not to call the righteous, but sinners to repentance, Matth. 9.13. that is, those that are (through Pride and self-confidence) righteous in their own eyes: So this Pride doth harden and shut the heart of the sinner against God and Christ. And therefore the Psalmist saith, The wicked through the pride of his countenance will not seek after God. Psal. 10.4. This therefore must be removed out of the way, before the door of the Heart be truly and fully opened to Christ. wouldst thou therefore open to Christ, get rid of all Pride and self-confidence: labour to be humble, low, and vile in thine own eyes; and to such Christ will look, Isai. 66.2. To this man will I look, that is poor, and of a contrite spirit, and that trembles at my word. And elsewhere, The poor have the Gospel preached to them. i e. They that are of a poor, humble, selfdenying spirit, have the glad tidings of Salvation brought unto them: to these the Son of Righteousness ariseth with healing under his wings. And therefore blessed are these poor in spirit, for they shall see God. While David justified himself and hide his sin, the hand of God was heavy upon him: but when he humbled himself and confessed freely his sin, God came in with pardon, Psal. 32. Oh therefore labour after humility and lowness of spirit; for God resisteth the proud, but gives grace to the humble. Humble yourselves therefore, and in due time God will exalt you with his presence and company. Christ must do all, and have the glory, as well as the command of all, where he comes: and therefore he is fit company for none but those that are humble, selfdenying, self-condemning sinners.  
2. The Heart is many times shut against Christ by unbelief. Faith is the hand whereby Christ is received: Faith must open the door to Christ; and therefore where Faith is wanting, the door of the Heart must needs be kept shut against Christ. Unbelief is one of the great Bars or Bolts, whereby the Heart is kept fast shut against Christ. This Bar therefore must be removed, before the Heart can be opened to Christ. The Apostle tells us the reason why the Jews were rejected, was because of their unbelief. Unbelief is the great Gospel-sin, the Rock upon which many a poor soul as plit. Therefore saith our Saviour, John 3.18. He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. Beware therefore of unbelief, and open to him by Faith. Christ gives many invitations and calls, such as you read Isai. 55.1. etc. Believe therefore that Christ is really willing to receive those that he makes such calls unto; and of those number thou art, if thou dost not wilfully exclude thyself through unbelief. He makes many gracious promises of Pardon of Sin, of Adoption, Sanctification, and Life Eternal: and withal he tells thee upon what terms and conditions these things are to be had. Therefore by Faith embrace these Promise, apply them to thyself, thankfully close with them, and labour to answer the terms and conditions of them; and if thou dost but on thy part manifest thy real willingness, thou shalt find that he will come in unto thee with comfort and assurance. Therefore open to Christ by Faith: believe his word: embrace his promises: obey his commands: dread his threaten: give up thyself by covenant unto him, that he may be made of God unto thee wisdom righteousness, sanctification, and redemption.  
3. Sometimes the heart is shut against Christ by impenitency. It is an opinion but too common and ordinary among Sinners, that Repentance is only needful in some few gross cases, for some great and notorious enormity; but as for sins of a less magnitude, they look upon them as pardoned in course, without any considerable repentance. And therefore if they find not themselves guilty of such great sins, they conceit that they need no Repentance. In this sense are those words of our Saviour to be understood, Luke 15.7. Joy shall be in Heaven over one sinner that repenteth, more than over ninety and nine just persons that need no repentance; i. e. that think they need no repentance: and this is the secret thought but of too many in the world, and by this they shut out the Lord Jesus Christ, as a person that they have no great need of, or occasion for; they think themselves whole, and therefore see no need of a Physician. But he that would have Christ to come into his soul, must see a need of Christ, must see himself to be a sinner, a great sinner, lost and undone without Christ, must see himself an enemy to God by nature, a rebel and traitor; and this his enmity he must repent of, be hearty sorry for, must be really willing and desirous of peace and reconciliation with God, must abhor himself for his former enmity, and resolve (through the Grace of God) that he will stand no longer in opposition to God, but must come with an humble, broken, melted heart to God, begging pardon for what is bypast, and deliberately resolving and promising new and faithful obedience for time to come; and this he must do from a sense of the sinful and cursed nature of sin. And upon this Repentance it is that Christ comes in, and is willing to be a Mediator between God and man. And therefore it thou wouldst open to Christ aright, set thyself seriously to the work of Repentance, perform that work throughly, let no known sin, or sin that thou canst possibly discover in thyself, pass unrepented of. Go therefore into secret, examine thine own heart, what sins thou canst find lodged there, meditate upon them, with all the aggravating circumstances of them, and dwell so long upon the thoughts of them, till such time as thou hast brought thine heart to an utter loathing and abhorrence of them, and of thyself for committing of them, and allowing thyself in them; and till thou comest to judge and condemn thyself as worthy of eternal damnation, for harkening to the temptation of them. And then let God hear thee bemoan thyself, and complaining of thine own folly and wickedness, and what a sad and wretched condition thou hast brought thyself into by thy sins: and beg help of God to turn thee, and bring thee unto Jesus Christ, and bestow him upon thee; and when this is done sincerely and faithfully, thou shalt find Christ ready to come in unto thy soul. See this exemplified in Ephraim's repentance, Jer. 31.18, 19, 20. Surely I have heard Ephraim bemoaning himself thus: Thou hast chastised me, and I was chastised, as a bubock unaccustomed to the yoke: turn thou me, and I shall be turned, for thou art the Lord my God. After I was turned, I repent; after I was instructed, I smote upon my thigh, I was ashamed, yea even confounded, because I did bear the reproach of my youth. Is Ephraim my dear Son? Is he a pleasant Child? For ever since I spoke against him, I earnestly remember him still: therefore I will surely have mercy upon him saith the Lord. Ephraim by repentance opened his heart to God, and then God's heart was open towards him, and Gods bowels yearn towards him. Thus do thou humble thyself to God, and in due time he will exalt thee. Open thine heart by Repentance, and thou wilt be fit for the reception of Jesus Christ.  
4. Sometimes the heart may be shut against Christ by decay or want of Love. It is want of due love and respect to Christ, that is the cause why he is shut out of the Soul: did we love Christ more, we should more readily open unto Christ; and did we more really and fervently love him, we should have more of his company. If Love be wanting, Christ cares not to come in that Soul; neither indeed will there be convenient room for Christ in that Soul. If thy love to Christ be cold, thy heart will be shut against him: for the Heart is naturally contracted and shut where love is wanting: and it is the very nature of Love to open, expand, or enlarge the Heart towards the object beloved. If therefore thou wouldst have Christ to come into thy Soul, set Love to work. Love will make Christ precious and desirable to thy Soul, and thereupon set thee a longing for Christ when he is absent. Love will enlarge thy desire, and make thee impatient of his absence, and spur thee on to a more diligent seeking of him. Love will bid Christ welcome at his coming, and therefore will endeavour not only to remove whatever may be offensive and distasteful to him, but to have all things in a readiness and preparedness for his entertainment. Nay, Love makes the Soul to think no time lost in his company, nor any cost too great for his entertainment. And therefore if Love have been cold or wanting towards Christ, let it be so no more; but labour to get and maintain more fervent love to Christ, and this will be the ready way to have his company: For Love will make thee to hunger after Christ; and he hath promised to satisfy the hungry soul. We read Rev. 2. that God threatens Ephesus, that he will departed, and remove his Golden Candlestick from the midst of her, because of her decay in her Love towards him: she had lost her first love. And well he might; for the less she loved him, the more was her Heart contracted and shut against him; and therefore little room could he have in her Heart, and consequently little heart to stay there. Take heed therefore of suffering thy love to Christ to decay, if thou hast any mind of his company: but get thine heart filled with love to Christ, and then the door of thine Heart will be open to him, and he may have ready and welcome entertainment when he comes.  
5. The door of the Heart may be shut against Christ by negligence and sloth. Now there is a twofold negligence which Christians are subject unto. 1. A negligence or sluggishness in their work. Or 2. in their Watch: by the means of both which Jesus Christ may be shut out of the Heart.  
1. Jesus Christ may be shut out by our negligence and sluggishness in our work. Slothful working and labouring in our spiritual calling, doth but keep Christ out of the Soul. When a man prays after a sluggish and slothful manner, he doth in effect say, that he matters not Christ's company; and therefore he cannot expect to find him. For Christ will be found of those that diligently seek him. A slothful man will scarcely be willing to wait in the way of duty till Christ come; but, like the Spouse in the Text, will have laid aside his work, and be gone to bed when Christ calls, and too lazy too to arise to open to him. Some persons indeed are impatient of Christ's delays, because of their earnest desire of his company, they are sick of love: to these Christ will come, and will not tarry. Others are impatient under delays, because they are weary of duty, love not to tug, and toil, and sweat in duty too long, but would have Christ come that their work might be over; and if he come not in their time, they leave off their work: these do shut out Christ. wouldst thou therefore have thy heart open to Christ, be not slothful or sluggish in duty, but be diligent, painful, and industrious in thy spiritual work. Be diligent in mortifying sin, in quickening grace, in discharging duties, and those of all sorts: that so when Christ comes, he may find thee so doing, busily employed in thy Lords work; and then will he say to thee, Well done good and faithful servant.  
2. Jesus Christ may be shut out by our negligence and sluggishness in our watch. The Spouse here had laid aside her watch, was composing herself for rest, and now Christ at his coming found her door shut. When Sinners grow lazy, and let fall their watch, they are in a fit posture for Satan to find them than Christ: For Satan goes about like a roaring Lion, seeking whom he may devour: and therefore his fittest opportunity is when he can find them napping and secure. But Christ comes as a friend, and therefore would find us watching: he comes as a Master, and therefore expects us to be ready to open to him.  
If therefore thou wouldst have thine heart open to Christ, keep a constant watch over thyself: watch and pray, that thou enter not into temptation: Watch against the treachery, deceitfulness, and desperate wickedness of thine own heart. Watch against the insinuations of an enticing alluring world. Watch against the motions and suggestions of a malicious and subtle Devil. Watch thy corruptions, that they prevail not in thee. Watch thy graces, that they neither decay nor be idle. Watch thy Faith, that that may be ready to apprehend and embrace Christ at his coming. And watch thy Patience, that that wear not out, but endure to the end. And watch thy Love, that by the decays and coolings of that, thy Heart be not contracted and shut against Christ. Keep up an universal, constant, and faithful watch, if thou wouldst have the door of thine Heart open when Christ comes. Blessed is he whom his Lord when he comes shall find upon his Watchtower, ready to open to him.  
Thus have I showed in what respects the Heart may be shut against Christ, and consequently, by directing you to the removal of them, and the exercise of the contrary grace, have instructed you how to get and keep the Heart open for Christ. To all which, I only add this one thing more.  
wouldst thou have thine Heart open and in a readiness to entertain Jesus Christ at his coming? then live always in expectation of his coming, look for his coming: when the Servant thinks with himself, My Lord delays his coming, he will not come yet; he grows idle and careless, and neglects both his work and his watch: But if we would but thus judge, Our Lord and Master will come, and I know not at what hour of the day, or watch of the night; this would be a means to make us always to keep our Hearts open, and in a readiness to receive Jesus Christ at his coming: whereas the want of this makes us suffer our Faith to decay, our Love to cool, and our Hearts to be shut and contracted against Christ at his coming.  
And these are the the Directions which I intended to speak to, with respect unto our hearts.  
2. I have some directions to give thee with reference to Christ, and the several ways of his coming into the Soul.  
1. wouldst thou have thy heart open to Christ aright, then open thine heart to the knowledge of Christ. The directions which here I give, is the advice and council of Christ himself, called by the name of Wisdom, Prov. 1.20, 21, 22, 23. Wisdom cryeth without, she uttereth her voice in the streets— How long ye simple ones, will ye love simplicity?— and fools hate knowledge? Turn you at my reproof: behold, I will pour out my Spirit unto you, and will make known my words unto you. The want of the right knowledge of Christ, is the great reason or ground why the heart is kept so close shut against Christ. You know, that one way of opening to Christ (which I told you of) was by faith, rolling and recumbing upon Christ; and the Psalmist tells us, They that know his Name, will put their trust in him, Psal. 9.10. and the reason rendered is, because by knowing him they come to understand his truth and faithfulness, that he never forsakes them that diligently seek him. I● is our ignorance of the excellency, all-sufficiency, and suitableness of Christ to our insufficiency and emptiness, that makes our love to Christ so very cold. For the proper object of Love is some suitable,  good thing. Were we better acquainted then with that fullness that is in Christ, we should more fully and freely open our hearts to Christ. Did we but see his loveliness in every respect, the loveliness of his person, the loveliness of his disposition and qualifications, the loveliness of his works and undertake, and his suitableness every way to our condition, we should from the inward sense of love in our own souls, cry out with the Spouse, He is altogether lovely. Nay, our love towards him, and desire after him, would be so fervent, that we should say with the Spouse, Tell him that I am sick of love. If therefore thou wouldst have thine heart more open to Christ, study Christ better; for he hath said, he will exalt, or set on high such as know his Name, and set their love upon him, Psal. 91.14. And how can he more highly advance thee, than by honouring thee with his company? Our ignorance of Christ makes us that we do not understand his voice when he calls, and therefore we give no heed to his calls.  
2. Open thine heart to the commands of Christ; search the Scriptures, to know what it is that he requires of thee: and as he teaches thee by his Word and Spirit, let thine heart be open to attend thereunto, as the heart of Lydia was, who attended to the things that were spoken by Paul. Yea, let thine heart burn within thee, while he is talking with thee, as the hearts of the Disciples going to Emaus did, while Christ talked with them. Attend diligently to the Ordinances of Christ, and come with the everlasting doors of thine heart open, ready prepared to receive whatsoever divine truth God shall make known unto thee, and resolving to practise what truths thou shalt receive; let thine heart be ready to say, when thou comest to every Ordinance, as Samuel did, Speak Lord, for thy servant heareth; or as Paul, Lord, what wouldst thou have me to do? Or as the people to Moses, (but with a better heart, and more steadfast resolution) All that the Lord hath spoken will we do, and be obedient. Open thine heart to the commands of Christ, and let none of his commands be grievous; but say with David, O how love I thy Law! it is my meditation day and night. Remember that Christ is thy Lord and Husband; it is his work to command thee, and it is thy duty in all things to obey, and therefore take his yoke upon thee— for his yoke is easy, and his burden light; and, in keeping his commands there is great reward.  
3. Open thine heart to the counsels and advice of Christ: thou mayst assure thyself, that Christ will advise thee to nothing but for thy good. See what counsel Christ gives to the Asian Churches, Rev. 2, 3. chap. his counsel was very suitable to the several states and conditions of every Church. To instance in that of Laodicea, she was a very lukewarm Church, and yet very proud, self-confident Church; she said, She was rich, and increased with goods, and had need of nothing; but knew not that she was wretched, and miserable, and poor, and blind, and naked. And what was Christ's counsel to her? I counsel thee to buy of me Gold tried in the fire, that thou mayst be rich, and white raiment that thou mayst be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayst see, Rev. 3.17, 18. Jesus Christ is a most faithful Friend and Physician, will certainly give very seasonable counsel and advice: he is called the wonderful Counsellor, Isai. 9.6. Open thine heart, and listen to the counsel which Christ gives to thee; he will instruct thee how to mortify thy sins; he will teach thee how to improve Ordinances, to perform Duties, to exercise thy graces; he will teach thee in all respects to order thy conversation aright, and to improve all the Dispensations of his Providence towards thee. Take but Christ's counsel and advice, and thou canst never do amiss: for he is wise in heart, and communicative of his wisdom, never fails any that trust and seek to him for counsel and advice: Read James 1.5. If any of you want wisdom, let him ask it of God, who gives to all men liberally, and upbraideth no man, and it shall be given to him. But know this, that Christ cannot endure to have his counsel slighted; to do this would highly displease him. Read Prov. 1.24 etc. I called 〈◊〉 but ye would have none of my counsels Therefore I also will laugh at your calamity, and mock when your fear comes— The● shall they call, but I will not answer— for that they hated knowledge— they would none of my counsels— Therefore shall they eat of the fruit of their own way, and be filled with their own devices. If thou wilt not open to Christ's counsels, thou mayest follow thine own devices, and see what will be the end of it, Psal. 81.11, 12. writ out the Text.  
4. Open thine Heart to the rebukes and chastisements of Christ. Be not too wise in thine own conceit, as to think that Christ can find no fault with thee: But as David speaks concerning the Righteous, so do thou from thy very heart say, Let the Righteous, Christ, smite me, it shall be a kindness; let him reprove me, it shall be an excellent oil, which shall not break my head. Though thou knowest before hand that he will find fault with thee at his coming, yet be never the more afraid to let him in, nor be thou weary of his rebukes. It is unpleasant discourse (many times) when our Friends rip up our faults, and tell us of them; but it is really our fault so to account it: for it is the real part of a Friend to reprove us, and not to suffer sin upon our souls. However it may be unpleasant, yet it is both necessary and safe. It argues a more than ordinary love of Christ towards thee, if he deal thus faithfully with thee: for whom he loves he rebukes and chastens, Rev. 3.19. Let thy Heart therefore be open, ready, and willing to receive and embrace his most severe rebukes: And take it as a kindness from him that he will rebuke thee; for it is a piece of blessedness. Blessed is the man whom the Lord rebukes and chastens, and teacheth him out of his Law, Psal. 94.12. David having found the benefit of this, saith, Psal. 119.75. I know, O Lord that thy judgements are right, and that thou in faithfulness hast afflicted me. And v. 71. It is good for me that I have been afflicted, etc. And the Apostle tells us, that though no affliction be for the present joyous but grievous, yet afterwards it works the peaceable fruits of Righteousness in them that are exercised thereby. Heb. 12.11. open therefore thy Heart to the rebukes of Christ, and willingly receive them.  
5. Open to the comforts of Christ. We read that when Christ came to his Disciples when they were met together, his first salutation which he gave them was, Peace be unto you, Luke 24.36. And truly where Christ comes into the Soul, he brings true inward spiritual peace along with him, and freely bestows it upon his Spouse. But yet, such is the proneness of our natures to unbelief, that we many times refuse the comforts which Christ brings, and do not apply them to ourselves. Sinners indeed do many times snatch presumptuously at these comforts, which do not of right belong unto them; nor indeed are they offered by Christ to them. But the People of God sometimes, through a foolish and sinful modesty refuse, or at least are afraid to take and apply those comforts which Christ at his coming brings with him; insomuch that Christ is forced to invite, and entreat them to accept of them, as his free gifts which he is really willing and desirous to bestow upon them. This is really a fault in penitent sinners; for Christ's real d●signe in coming, is to give that which may be the surest and best ground of everlasting peace and comfort to the Soul. If he convince of and reprove for sin, and thereby cause sorrow and sadness in the Soul, this searching is but in order to the healing of their wound, that they may afterwards have more solid peace and comfort. If he frown, it is but to make his smiles the more pleasant, and make us to prise them the more. If he call us to, and put us upon more difficult, and (to the flesh) unpleasant work, it is but that thereby he may honour us the more, and his comfortable presence shall be with us in it. If he cast us down for a time, he will be careful that we be not overwhelmed with too much sorrow, and will in due time lift us up; refuse not therefore his comforts which are the design of all his carriage towards thee whatever Christ doth, and however he may seem to carry towards thee; the ultimate end of all is to do thee good, and comfort thee; and therefore hath promised, Rom. 8.28. That all things shall work together for good to them that love God.  
6. Open to the love of Christ. I did persuade you before to open and enlarge your Hearts in love towards Christ. But now I advise you to open your hearts to receive his love. When Christ comes and manifests real tokens and demonstrations of his distinguishing everlasting love, do not you despise or reject these. It is an hard matter to convince and persuade some Christians that Christ loves them, or at least that his love is real and distinguishing, such as he bears to his own children or Spouse. They will easily grant that they love him, but cannot so easily believe that he loves them. But I would ask such a Soul this question: How camest thou thus to love Christ? If thy love be real, it is only a reflex beam of Christ his love to thee; he must necessarily love thee before thou canst love him: For certainly there was a time when thou didst hate, as all unregenerate persons do; and who made thee then to differ either from others, or from what thou thyself once was? It can be nothing else but his love shed abroad in thy Heart. This is the argument pleaded, Ezek. 16.1. to the 15 v. Love is an affection not to be forced, but to be drawn, as is intimated, Cant. 8.7. If a man would give all the substance of his house for love, it would utterly be contemned. And it must be drawn by the discovery of some suitable and desirable excellency in the object beloved, that may answer the need or desire of the Soul that loveth. The Soul finding itself empty or void of something that might tend to the completing of its happiness (for happiness consists in the fullness of the Soul when it wants nothing; while it wants any thing it is not completely happy) upon this discovery of emptiness in itself, seeks out where such a thing may be had; and finding Jesus Christ to be that all sufficient object which may every way answer the need and emptiness of the Soul, loves him, with a love of desire and earnest longing after him, as the only person, the enjoyment of whom can make her absolutely and perfectly happy. And so far as she can enjoy him, so far she is delighted and satisfied with him. This is the true notion of love, and if thy love to Christ be right, it is such a love as this.  
If therefore upon the discovery of Christ's excellency and perfection, answerable to thine indigence and emptiness, thy soul doth truly love Christ. I would gladly know, who discovered to thee this perfection and suitableness in Christ? (who is so generally despised in the world). And who drew out thy heart in love to Christ, upon this account? Surely it must, it can be none but Christ, and if he thus with loving kindness have drawn thee, certainly it is because He hath loved thee with an everlasting love, Jer. 31.3. Thou hast less reason therefore to question the real love of Christ to thee, than to question the reality of thy love to him: Open therefore thy heart freely to the love of Christ, and instead of questioning the reality of Christ's love to thee, rather study how thou mayst by returns of love and thankful obedience answer so great love as he hath manifested towards thee. Study to improve and highly prise his love; for he first loved thee, or else thou couldst not have loved him at all.  
7. And lastly, Open to the company and presence of Christ; If Christ come to thy door, and would come in and afford thee his company, in any Ordinance, or by any Providence, whether in public, private, or secret: Open to him, let him in, let him have thy company, let him see all the parts of thine heart, hid nothing from him, deal as Hezekiah did with the Babylonish Ambassadors, shown them all that was in his house, hide nothing from them; So deal thou by Christ: fully unbossome thyself to him, improve thy time with him, and interest in him to the best advantage, reveal to him thy secrets, confess to him thy sins, acquaint him with thy wants seek counsel and advice from him in all thy difficulties, strength in all thy weaknesses, support under all thy burdens, victory in all thy temptations, comfort in all thine adversities, a sanctified use or and a seasonable deliverance out of all thy troubles. Beg to be guided by his counsel here, the continuance of his presence with thee always even to 〈◊〉 end, and thy safe reception and conduct u●●● glory. And if thou thus open to Christ, earnestly desiring and being freely willing that 〈◊〉 should work all thy works in thee and for thee, he will come in unto thee, and will sup with thee, and thou with him. Will feast thee with his Graces here, and will crown all thy grace with Glory hereafter.   
FINIS.