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SERMON III.
Heb_4:16.
Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
I have spoke of the first thing that this text contains, That God in Jesus Christ, in the gospel, is on a throne of grace, inviting men to come to him. What this throne of grace is; why all should come; who they be that will come; and who will be specially welcome, you have heard. I was pressing this exhortation of coming to this throne. You see the Apostle, in delivering this, takes in himself with them he exhorts, Let us come. He had oft come before, and had been bountifully dealt with at this court. (1Ti_1:14) And the grace of our Lord was exceeding abundant towards him. This made him commend this throne so highly, and intreat others, and stir up himself, to frequent addresses to it. I did use three arguments to back this exhortation, and shall add a fourth.
1. The first was the greatness of the privilege, of having a throne of grace to come unto; a privilege denied to fallen angels, and the knowledge of it denied to the far greater part of mankind.
2. This throne of grace is a privilege full of rich advantages. All believers know somewhat of them. All their acceptance with God, all their access to God, all their communications from him, and fellowship with him, all their blessings in time, and their hopes for eternity, are all owing to this, that God is on a throne of grace.
3. This privilege is of uncertain duration, and short. The Lord the King is for ever; but the throne of grace is not for ever. It is but a time-dispensation, and limited unto certain seasons. The gospel-day is uncertain, our lifetime is uncertain, the world’s day is uncertain, to us, though all determined by God. But above all, the Spirit’s day is uncertain. How long he will strive, when he will forbear, who can tell? Some godly men have thought, that there are few (if any) that live under a powerful ministry, but, at some time of their life, the Spirit of God comes close to them; so that there is not only a witness given for the Lord in the offers of the gospel, but there is a further addition to that witness, by some special approaches of God’s Spirit to their hearts. But whatever there be in that observation, this is undoubted, that where the Holy Ghost makes the strongest assaults on men, if he be resisted, and withdraws, the most prodigious hardness is left behind. Therefore, extraordinary, bold, hardened sinners, cruel persecutors, apostates, and mockers of godliness, are usually such as sometimes were under special conviction; not to speak of the sin against the Holy Ghost; which consists in some high rebellion against special workings of the Spirit of God on men’s consciences under the gospel. This dreadful sin Satan perplexeth many believers with fears of it. But it is certain, that a disturbing fear of this guilt is a proof of a person’s innocency as to it. For whosoever have fallen into this abyss of wickedness, are so far from fearing the sin, (though they may have a hopeless fear of wrath, Heb_10:27) that they glory in it; therefore they are said to do despite to the Spirit of grace. Let all that find the Spirit striving with them, take good heed to themselves, comply with his motions, and secure their state speedily, by believing on the Lord Jesus; for the season of his striving is the most critical part of our life, and, as it issues, of greatest consequence to salvation or damnation.
4. A fourth argument I would conclude this point with, is, the greatness of the sin of not coming to the throne of grace, and the dreadful wrath it draws on. This sin is many ways committed, and many ways avenged. A little of both.
First, It is committed, 1. By men’s despising and contemning the throne of grace; making light of it (Mat_22:5), neglecting so great salvation (Heb_2:3). There are many things from whence this contempt springs. Either no sense of their need of what is to be had at the throne of grace; or else a dream, that they may be supplied elsewhere; or gross unbelief, that men think in their hearts, that all this account of the throne of grace is but a cunningly-devised fable; or the nature of the blessings, spiritual and eternal, unsuitable to, and not taking with their carnal hearts, who mind earthly things. If the exhortation had run thus, Let us come, that we may get silver, and obtain gold, to render us rich in this world; what leaping and striving would there be to obey it? whilst grace and mercy, that men have no sense nor experience of, are despised; and therefore the throne of grace, where only they are to be had, is despised also. The Spirit of God in the scripture is at much pains to commend the worth and value of the blessings that Christ came to purchase, and hath to dispense, and to prefer them above all present sensible things; yet, notwithstanding all the bright light of the word darting daily in men’s eyes, the dross and dung of this world is more precious in the eyes, and savoury to the heart of every ungodly man, than all the grace given on earth, and all the glory to be given in heaven.
2. This sin of not coming, is committed by delaying to come. The call of God is, Let us come; the answer of many hearts is, Let us delay to come. Whence think you that these delays come? We have it daily to bewail before God and you, that a multitude will come together to hear, and do so day by day; yet all that can be said to them, from their childhood to their old age, never prevailed with many of them to spend one hour in serious treating at the throne of grace, with God in Christ, for the eternal salvation of their souls. It is undeniable, that ye are but a pack of gross hypocrites, if you attend on the means of grace in the assemblies of saints, and yet have no particular personal errand to the throne of grace for your own souls. The salvation of the soul is not carried on in a crowd. The grace of God must be particularly applied to you, and you must particularly apply it to yourselves, and yourselves to the throne of grace, if ever you be saved. The fellowship of saints was never ordained for this end, to render personal applications to God needless; and it is grossly abused when it is so perverted. It is impossible, that a person can have any true fellowship with saints in any ordinance of God, unless he hath particular business at the throne of grace for himself. He hath indeed no true religion, whose all of religion is in company and in public. Yet we see how backward many professors are to this personal treating with God; how many shifts and delays they make. To such I say, Would it not be a terror to you, if either God, or man, or angels, or the devil, should tell you this day, that, from this time to your dying day, you shall never have leisure, nor heart, nor time, to spend one quarter of an hour in dealing with God for your eternal salvation! Would not this be terrible to you! But the same dreadful thing is daily done by men’s delays. The call of God is today, you say tomorrow; when tomorrow comes, then you say next day; when that comes, you put it still farther off. This you may be sure of, that whatever is the true spring and cause of delays in this matter, will still remain and gather strength, unless the grace of God come in. Men deceive themselves with vain pretences: but the true spring of all delays in treating in earnest with God at the throne of grace, is unbelief and unwillingness; and the more they are indulged by delaying, the stronger they grow. Therefore the Holy Ghost saith, Today if ye will hear his voice, harden not your hearts (Heb_3:7,Heb_3:8). See how the Spirit of God fixeth an opposition betwixt these two, present hearing, and present hardening; and a conjunction betwixt these two, present not hearing, and hardening. If there is present hearing, there is no present hardening; if not, there is. The refusal given to the today’s call of God, hardens the heart against tomorrow’s call. O, that men dreaded delays as most perilous things, and the cause of the everlasting ruin of multitudes under the gospel!
3. Another way wherein this sin of not coming to the throne of God’s grace is acted, is in refusing to come. All do not so grossly, but some do. There are two sorts of refusers; the secure, and the discouraged. There is a woeful plague of secure despair; a strange plague, but a certain one. Some people find things are bad with them as to their souls, sins many corruptions strong; they have made some essays to get matters mended, and all in vain: whereon they conclude, that it will never be better; and they sit down in security, and give themselves up to their pleasures: (Isa_22:13) Let us eat and drink, for tomorrow we shall die. A strange argument. Approach of death usually mars the taste of pleasure. The handwriting on the wall, even when not known, marred Belshazzar’s cheer (Dan_5:1-31). This is a very miserable and sinful case. It springs from men’s being ignorant of the true remedy, when they were sick of sin; and because all the physic and physicians they used and tried did them no good, they conclude their sickness is unto death. But let such know, that there is hope in Israel concerning this thing. Only come and see, and try what may be done. Beware of despair; it is the devil’s sin. But he hath reason for it: for he is condemned; and all doors of hope are eternally shut upon him, or rather none was ever opened to him. But for a man that hath the riches of God’s long-suffering, forbearance, and patience (Rom_2:4), daily laid out upon him; that hath the door of grace set open to him, and the Lord calling, intreating, promising acceptance on his coming; for such a man to give over all hope, is a sin someway worse than the devil’s; a frame pleasing only to the devil, most dishonourable to God, and his Son Jesus Christ, and to the Holy Ghost, (I do not call it the sin against the Holy Ghost); a reflection on all the glorious appearances and manifestations of the throne of grace, and most surely damning if continued in. Away with it speedily: conclude thy case is not desperate; and if you cannot shake it off, come to the throne of grace, and complain of it. If ye can but see the throne, and him that sits upon it, despair will vanish as a night-owl on the bright shining of the Sun of Righteousness. Despair cannot live in the presence of the glorious grace of Jesus Christ. Come then and see, and lay hold on the hope set before you. The other refusers to come, are the discouraged. They do not despair that their case cannot be mended; but they see so much, and so many things out of order, that their hearts fail them in applying to the only remedy. In the time of their carnal security, and ignorance of God and of themselves, (that bred and kept up that security), they could rush into God’s presence without fear, and call and count all the blessings of the covenant theirs, without any doubt, and yet without any ground. But when God began to deal with them, and to come close to them, and to send in light and life into their consciences, then they see their former mistakes; they see their utter want and great need of those blessings they once dreamed they were rich in the possession of; they see their utter unworthiness of them; and therefore find it hard to believe, that ever the Lord will welcome them to the throne of his grace. Usually beginners in Christianity have greater light and sense as to their necessity of saving grace and mercy, than about the Lord’s willingness to give them. And this is the season wherein Satan doth usually come in (if permitted, and often he is) with his temptations and fiery darts, that they felt nothing of while they were in his kingdom and power of darkness. To such I would propose three things:
1st, What is the ground of thy discouragement? Hereto I know they will say a great deal, and it may be more than is true. I grant all can be said to be true. But the sum of all is, I am a great sinner, and exceeding miserable. Be humbled as low as hell in the sense thereof, yet be not discouraged. What is in thy case but what is common? Only thou seest and feelest for thyself, and so did others.
2dly, What is the tendency of it? Doth it tend to keep thee aloof from the throne of grace? It is then, of Satan.
3dly, What can be the cure of it? You would not be always in this heartless frame. How think you to get it removed? by keeping still from the throne of grace? Will, or can, any spiritual plagues be cured, but by Christ the Physician? or any spiritual blessing be got, but at his door? Can you expect it without coming, and begging? David took the right course with his fainting heart (Psa_42:5); he challengeth his soul for its disquietment; he chargeth it to trust in God: and because he had not prevailed with his soul, he brings it to God by faith, (v 6) O my God, my soul is cast down within me. Do ye so; and call upon him by that name, God that comforteth those that are cast down (2 Cor
7:6).
I shall name no more of the ways this sin is acted than these three; despising, delaying, and refusing. Several other expressions there are of this sin in the word; but if you be kept from these three, you are innocent from the great transgression.
Secondly, What is the wrath revealed from heaven for this great sin of not coming to the throne of grace?
1. God testifies his displeasure against this sin, by taking away of his gospel. Nothing is more just with God, than that, when his grace is slighted, the means of grace should be removed. If the Lord argue so as to correction, (Isa_1:5) Why should ye be stricken any more? ye will revolt more and more; much more may he argue thus, Why should I keep up a throne of grace any longer? you will but despise it more and more. Christ teacheth a sad parable (Mat_21:33, &c.) and makes a just, but dreadful application of it to the hearers, (v 43) Therefore I say unto you, The kingdom of God (another name of the throne of grace) shall be taken from you, and given to a nation bringing forth the fruits thereof. They were cut off for their unbelief (Rom_11:20). With what face can an unbeliever beg of God the continuance of the means of grace, who hath no mind to enjoy the end and blessing of those means? A general contempt of the grace of God enfeebleth the spirits of ministers and Christians in standing before the Lord, for the continuance of the gospel with a people that use it not. This dreadful judgment hath been often threatened in the word, and inflicted, in the severe providence of God, on many once-famous churches and nations. As the Lord saith, But go ye now unto my place which was in Shiloh, whence I set my name at the first, and see what I did to it, for the wickedness of my people Israel (Jer_7:12); so I may say, Go to Jerusalem, and the seven churches in Asia; go to Greece and Africa, where many a famous church was planted, and learn to fear for yourselves: not to speak of later desolations in ours and our fathers days. The Lord’s removing of his gospel, is a judgment that is very deep; as the apostle speaks of the same subject (Rom_11:33). We may take notice of this judgment as brought on by prevailing errors in and about the foundation, Jesus Christ; or by gradual apostasy, and impurity of conversation, in professors; or by the rage of persecution, wearing out the saints of the Most High (Dan_7:25). But yet we have good grounds from the word of God to believe and hope, that the gospel may be secured to a generation ordinarily, if they be careful to get the blessing thereof, and to walk worthy of it. If the grace of God itself be prized, the means of grace will be continued.
2. The Lord witnesseth his displeasure against slighters of his grace, by fearful outward judgments. So fared it with Jerusalem, according to our Lord’s prediction (Luk_19:42 - Luk_19:44). It hath been a remark of wise observers of the providence of God towards nations since the reformation from Popery, That in those places where the greatest light of the gospel hath shined, there the greatest judgments have been inflicted; as in Germany, France, and amongst ourselves in Britain.
3. The Lord visits for this sin with spiritual judgments, the most wrathful dispensations of God on this side hell; as hardness of heart, blindness of mind, searedness of conscience, vileness of affections; judgments which they that are under, never feel, nor complain of, nor will be convinced of, though they are sometimes visible to others. If the Lord inflict them on the Heathen for their abuse of the dim light of nature (Rom_1:21,Rom_1:24,Rom_1:26,Rom_1:28). How much greater are such that are sent for the abuse of the light of the gospel? That dreadful commission given to the most eminent prophet (Isa_6:9,Isa_6:10), is often applied and fulfilled in the New Testament: (Mat_13:14; Joh_12:39,Joh_12:40) Therefore they could not believe, (their sin was, (v 37) they believed not on him; here is their plague, they could not believe), because that Esaias said again, He hath blinded their eyes, and hardened their hearts; that they should not see with their eyes, nor understand with their hearts, and be converted, and I should heal them. Paul applies it to some of his unbelieving hearers, with a strange preface, Well spake the Holy Ghost by Esaias, to our fathers, saying (Act_28:25,Act_28:26). The interest and influence of God in such spiritual judgments, is a great depth. They are always just, and always deep; and dreadful are their effect. They on whom they fall, feel nothing, see nothing, fear nothing. So that truly we may say, as Psa_68:35, O God, thou art terrible out of thy holy places. But such as have a heart to the grace of God, and would fain be blessed thereby, need not fear those judgments, and shall never feel them.
4. Lastly, The wrath of God against such as come not to the throne of grace, is engraven in the singular vengeance of eternal ruin. There is something singular in their hell. The law sends all unpardoned sinners to a law-hell: the Lord sends despisers of saving grace to a special hell, (Heb_2:3, Heb_10:29) a much sorer punishment. No quarters in hell are tolerable: yet our Lord saith, (Mat_11:22,Mat_11:24) That it shall be more tolerable for Tyre and Sidon, Sodom and Gomorrah, than for the cities where he preached, and wrought mighty works. We should be thankful for this fair warning. I am afraid that there are very few that do truly believe this, That the condition of a sinner under the gospel, that is of a blameless conversation, and makes a fair profession; only he is an unbeliever in Jesus Christ, and one that hath no business at the throne of grace, he hath no other fault but that, (and he needs no more to ruin him); that this man’s case is worse now, and will be worse at the last day, than that of the inhabitants of Sodom, on whom the Lord rained down hell from heaven. Many of our gay professors, and civil moral men, would think themselves highly affronted and undervalued, to be put in the balance with filthy Sodomites. If it were possible that thou had no fault but only unbelief, thy sin is greater, thy judgment will be more dreadful, thy state worse for eternity, than that of the vilest of the nations to whom the throne of grace was never revealed; (Joh_15:22) If I had not come, and spoken unto them, they had not had sin: but now they have no cloak for their sin. And to the same purpose our Lord spake to them (v 24). They were sinners before; but the contempt of that dispensation of grace that Christ brought to them, rendered them singular transgressors. So Joh_3:17. God sent not his Son into the world to condemn the world; but that the world through him might be saved. Are then all saved, and none condemned? No: Of the world that hear of God’s Son, some believe on him, and they are not condemned, but saved, and others believe not on him, and therefore are condemned (v 18). What is the condemnation? Light is come into the world, and men loved darkness rather than light, because their deeds are evil (v 19). The law condemns them, because their deeds are evil; the despised gospel condemns them, because they refuse the only remedy. Law-sin is poison to the soul, and kills as such. Unbelief is rejecting the only antidote, and kills as such. Look to one scripture more: (Luk_19:27) But those mine enemies which would not that I should reign over them, bring hither, and slay them before me. It is not usual for kings and princes to have criminals executed in their presence, but command it to be done by mean hands, in some remoter place. But Christ will have his enemies slain before him. To be slain in Christ’s presence, is double destruction: (2Th_1:9) Who shall be punished with everlasting destruction, (ever a-destroying, never destroyed; the destroyer punisheth eternally, and the destroyed suffer eternally) from the presence of the Lord. The meaning is not only, that a great part of this punishment stands in being deprived for eternity of the gracious presence of Jesus Christ; as in Mat_25:41. The first and saddest word in the last sentence is, Depart from me. Just; for they said to him, Depart from us; for we desire not the knowledge of thy ways (Job_21:14). Let all trembling believers and lovers of Christ persuade themselves, that they shall never hear it pronounced against them. All that make it their business to come to Christ, that make it their daily suit that he would come to them, shall not hear, Depart from me; but, Come to me, ye blessed. Ye often came for a blessing, and got many by coming; now come to receive the blessing of the kingdom. But this word, from the presence of the Lord, saith further, that this destruction flows from Christ’s angry and glorious presence; and that it shall also be in his presence; as Rev_14:10. It is in the presence of the holy angels, and in the presence of the Lamb, they are tormented for ever.
Thus having opened the first head in the text, That there is a throne of grace erected and revealed, in the gospel, to which men are invited to come; I shall only apply it in two question, and the Lord apply them to your consciences, and make them give a right and true answer. They are two short plain ones. 1. Have you come? 2. Will ye come?
Quest. 1. Have you come to the throne of grace? Do you know and are sure that you have come? as Peter said (Joh_6:68,Joh_6:69). The apostle speaks of such comers, (Heb_12:24) But ye are come to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. You are all hearers of the throne of grace; many are talkers of it, and some disputers and contenders about this throne: but are you comers to it? is your heart on it, your business at it, and your daily exercise about it? You are in the outward court; doth that satisfy you? Alas! many poor souls die and perish there. To help to some conviction how it is with you as to this, I would ask,
1. Have you come to the throne of grace? Then you have seen the King. He is a poor sorry courtier, that goes to court every day, and never seeth the King’s face; as Absalom (2Sa_14:24,2Sa_14:28). Alas! many live in Jerusalem all their days, and never see the King that dwells in Zion. When Paul was brought to the throne of grace, Christ was revealed in him and to him (Gal_1:15,Gal_1:16). When men are brought and come to the throne of grace, they receive the light of the knowledge of the glory of God, in the face of Jesus Christ (2Co_4:6). There is a seeing of him, joined with believing on him (Joh_6:40). All that see Jesus Christ, must have eyes from him to see him with; the Spirit of wisdom and revelation, in the knowledge of him, that enlightens the eyes of men’s understandings (Eph_1:17,Eph_1:18). His eye-salve can only make blind sinners to see (Rev_3:18). Are men in doubt whether they have seen Christ or not? Whence doth it proceed? Is Christ so mean, and dark, and ordinary an object, that men may see him, and not know that they see him? A man may doubt whether his eyes take up a dim cloudy star in a dark night: but the sun doth not shine, or the man is blind, if he lift up his face, and doubt whether he see the sun at noon-day. There is a manifestation of Christ promised (Joh_14:21,Joh_14:23), which, when made by him, and perceived by his people, removeth all doubtings; so that the soul must say, as Isa_25:9, This is our God, this is the Lord. But this measure is not ordinary, nor constantly to be expected. Is there any like unto Jesus Christ? Are any of his companions, as they are called (Son_1:7), so like to him, that a believer cannot discern the difference? Never did a man see Jesus Christ by the eye of faith, but he is, by that sight of him, persuaded that there is none to be compared with him. No man is converted, and made a believer, but by a revelation of Jesus Christ. A man may be awakened with a view of God’s glory; he may be alarmed by a sight of sin and hell; and may be roused out of his sleep of security, by the thunders of Sinai: but he is never converted, and made a Christian, but by a revelation of Jesus Christ, as glorious in his robes of salvation. Whence then is it that all believers on him do not own his manifesting himself to them, and their seeing of him? It is in part from the weakness of their sight, the greatness of the glory of him they see, and their strong desire to see him better. But for such as have spent their days about the throne of grace, and yet never saw Jesus Christ, and the glory of God in his face as a Saviour, so as to disgrace all things in comparison with him, so as to raise desires after more of him, and so as to fill their hearts with love, wonder, and praise; such have been at the court, but have not seen the King on his throne.
2. Are you come to the throne of grace? What made you come? what errand did you come upon? No man comes without an errand. We need not make and seek one; we have enough at hand, if we would but use them. What wants felt you at home? and what of his fulness was taking with you? Can you say, I have a naked filthy soul, and I am ashamed to look on it; but how well would the robe of his righteousness fit and adorn it? I am empty of all good, and he is full of all grace, on purpose to fill perishing souls, and I come for a share thereof. The blessing of many ready to perish hath come upon him; and I came for his rich salvation, and would leave my poor, but eternal blessing on him. They that have no particular pressing business about their soul’s salvation, may talk of the throne of grace, but do not indeed come to it.
3. What got ye? If you come indeed you receive, if you receive not, you come not. Say not, you have received nothing, because you have not got all you would have. It is necessary, that such as come, get somewhat; but it is not fit that they should receive all that they want. A life of faith must be lived, and dependence and begging still kept on foot. But somewhat is still given and got, though the gift be not always seen and owned. But tell me, Christians indeed, have you not sometimes got that at the throne of grace, that ye would not take a world for? Did you ever apply to this throne in earnest, and found it in vain? Have you not sometimes got a glance of Christ through the lattice (Son_2:9), that hath made you forget your poverty, and remember your misery no more? Know ye not what it is to have a smile of his countenance, and a token that you have found favour in his eyes? Have you not got at this throne, a word of promise, that hath fed and feasted thy faith? (Jer_15:16) Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart; for I am called by thy name, O Lord God of hosts. Have you not sometimes got the door of faith opened, and the eye of faith sharpened, that ye could see within the vail, and behold the good land, and the blessed Lord of it, and thy happy interest in both? Let not this throne be disparaged, both by the true emptiness of hypocrites that are about it, rather than at it, and by the peevishness of real believers. There are no poor courtiers at this court; they are all rich (Rev_2:9). They are only poor in spirit; but not so poor as they think; for a kingdom is theirs, that is better than all
kingdoms under heaven (Mat_5:3). The world count believers poor, because they see they often have not outward riches; and they are blind, and cannot see their spiritual riches in possession and reversion. The believer thinks himself poor, because he seeth not all he hath in possession (1Co_3:21 - 1Co_3:23); and because he would so fain have all he hath a right to (Php_3:12 - Php_3:14), and the hope of; or because his charters are hid, or his eyes are dim, that he cannot read them.
Quest. 2. Will ye come? All is ready; come to this throne (Mat_22:4). If ye have never come, begin just now; if ye have come often, come oftener, and come better, come nearer and closer still. Is there any thing wanting in you? Come; for all supply is here. Are you guilty? Come for pardon. Many drawn pardons are at this court, drawn up sweetly by free grace, sealed with the blood of Jesus. Come to this throne, and add your seal of faith to one for yourself; and it shall be a charter for glory to you, lying warm at your heart, as long as you live, and will be your passport at death. But because the following words of the apostle in this verse contain arguments for coming, I say the less now.
So much for the first head of doctrine in the text.
HEAD II. The second head is, How we should come to this throne of grace? Come boldly, saith the Holy Ghost, by Paul’s pen.
The point I would speak to from it, is this:
DOCT. That there is a boldness in men’s approaching to the throne of grace, that is allowed and commanded.
For the apostle doth not only mention it as a privilege allowed, but as a duty or frame enjoined and commanded. So that he that comes not with this boldness, not only sits down short of his allowance, but sins in disobeying a plain command. The privilege is spoke of in Eph_3:12, In whom (our Lord Jesus Christ, as verse 11) we have boldness and access with confidence, by the faith of him. In Heb_10:19,Heb_10:22 both the privilege is asserted, and the improvement of it commanded, in drawing near with full assurance of faith, and that to the holiest of all.
On this point I would shew,
I. What this boldness is that is allowed in approaching to the throne of grace.
II. What are the grounds of this boldness.
I. What is the boldness allowed in coming to the throne of grace?
There is a boldness that is not allowed, and that I would warn you of.
1. There is a boldness of ignorance and irreverence. When men come into God’s presence, and neither know him, nor themselves, nor the matters they think they are come about; such are fools, that consider not that they do evil, nor remember that he is in heaven, and they upon earth, (Ecc_5:1,Ecc_5:2). God is greatly to be feared in the assembly of the saints; and to be had in reverence of all that are about him (Psa_89:7). This boldness is forbidden (Psa_2:11).
2. There is a boldness of peremptoriness, that is not allowed to any man, not to a believer himself. People may, and do often forget themselves; as we used to say, Too much familiarity breeds contempt. Condescensions from superiors, oft make inferiors forget their place. The Lord deals so graciously with his people, hears their prayers readily, stoops low to them in his love and pity, that unless they watch, and keep a guard on their spirits, they may soon fall into the sin of being too saucy and peremptory with God.
The first prayer in the Bible, made by the greatest believer in the world, Abraham, is upon a most condescending appearance of God to him. The Son of God in human shape becomes Abraham’s guest at meat (Gen_18:1-33). Some think, that Christ respects this appearance in Joh_8:56, Your father Abraham rejoiced to see my day; and he saw it, and was glad. He gives him the last promise of a son, with a determination of the precise time of its accomplishment (v 10). He deals with him as a friend, (and so Abraham is called, 2Ch_20:7; Isa_41:8; Jam_2:23; but all believers are called friends by Christ, Joh_15:14,Joh_15:15); and after a great commendation of Abraham, the Lord tells him his purpose of wrath against Sodom (vv 17-22). The angels are sent to execute the vengeance, and Abraham stands before the Lord to plead for mercy. With what boldness and reverence doth he plead? The more the Lord stoops in condescending to his petitions, the more low doth Abraham lie before him. He neither forgot the Lord’s majesty, nor his own meanness; and expresseth again and again, a holy fear of offending by his renewed suits (vv 27,30-31). I would have you consider this instance of prayer, because it is the first recorded in the word, and because it was excellently managed by the father of the faithful. So Gideon prays in Jdg_6:39, And Gideon said unto God, let not thine anger be hot against me, and I will speak but this once. I am afraid that many sincere Christians are guilty of this peremptoriness. The Lord hath been so condescending to them, that they become too peremptory about some particulars. Beware of it; and see how the Lord hath dealt with his people, and the best of them (Psa_99:6 - Psa_99:8). See Moses’ lot in this matter. He had often sought of God, and prevailed, (Psa_106:23) Therefore the Lord said, that he would destroy them, had not Moses his chosen stood before him in the breach; to turn away his wrath, lest he should destroy them: A man to whom God spake face to face, a man to whom God spake so amazing words, Let me alone, that my wrath may wax hot against them (Exo_32:10); and (Num_14:20) I have pardoned according to thy word. Yet even this Moses in a small matter, for life, to cross Jordan, and to see the promised land, hath this answer, (Deu_3:26) Let it suffice thee, speak no more unto me of this matter. Samuel is checked also in a small matter, that had prevailed for far greater, (1Sa_16:1) How long wilt thou mourn for Saul, seeing I have rejected him? A case may be such, that though Moses and Samuel stood before the Lord, they should not prevail (Jer_15:1). It is the only privilege of Jesus Christ, to be always heard (John 16:42). Yet, he, in his agony, prayed so as to teach us to beware of this sinful boldness, (Mat_26:39) If it be possible, let this cup pass from me, nevertheless not as I will, but as thou wilt. Believers must remember, that in all cases they must deal humbly, and in some cases they must take denials patiently.
3. There is the boldness of presumption. Presumption is like faith in appearance, but in reality it is very unlike it. Presumption works this way: the presumer may have the mercy in his eye, but he hath no promise in his eye. Take heed to this. If there be strong desires after a mercy, and that mercy not pleaded for as in the promise, there is a spice of presumption in that pleading. The reason why believers ask so great things of God, is, because God hath promised so great things to them (2Sa_7:27). Hence it is that presumption acts ordinarily in pleading with God, not for the main spiritual blessings, but for some outward mercy, that their hearts may be too much set upon. It is about such that believers should watch against this presumptuous boldness. But if the pleading at the throne of grace be about salvation and spiritual blessings, the difference betwixt faith and presumption appears in this: Presumption can never plead with God, neither in deep distress, nor in the view of sin; but it is the excellent property of faith, that it can plead with God in both cases: (Psa_65:3) Iniquities prevail against me: as for our transgressions, thou shalt purge them away: Spoken like a believer; and (Psa_130:3,Psa_130:4) If thou, Lord, shouldst mark iniquities, O Lord, who shall stand? (But can David stand? Yes, and he stands on this ground); but there is forgiveness with thee, that thou mayst be feared. There is just cause to suspect, that there is presumption in that man’s heart, when his boldness is only kept up, when sin is out of sight, and disappears. A believer believes most humbly, and often most strongly, when his sinfulness and unworthiness is best seen: for true boldness of faith is not supported by any good or worth in us, but by what is in Christ. The boldness of faith cannot be entertained with regarding of iniquity in the heart (Psa_66:18; 1Jn_3:20); yet it can, with the being and seeing of iniquity in both heart and life (Rom_7:24,Rom_7:25; 1Ti_1:15). But of this farther from the next head, of the boldness of faith. I now touch it only as it differs from the presumptuous boldness that is allowed to none. Again, faith can stand under that distress that breaks the back of presumption; (Job_13:15,Job_13:16) Though he slay me, yet will I trust in him; but I will maintain mine own ways before him. He also shall be my salvation: for an hypocrite shall not come before him. “He hath taken away my children all at once, my estate in one day; hath taken away my health, and made me miserable, to a proverb in all ages: although he should proceed, and slay me with his own hand, my slayer is my Saviour, my death shall be my salvation.” Great words, and hard to be spoken in the day of heavy trial! God slaying Job, is Job’s salvation. God slays, Job trusts, and maintains his confidence under the stroke. No hypocrite can do this; and many believers do but bungle at the doing of it. There is an extremity a coming on every man, that will try and discover what metal there is in his faith; prepare for it.
What then is the boldness allowed in coming to the throne of grace? It must not be an ignorant, peremptory boldness. What must it then be?
Ans. It is only the boldness of faith (Eph_3:12; Heb_10:19). The boldness of faith hath this in general in it, that it is grounded and bottomed on somewhat without a man, and on nothing in him. It is grounded on Jesus Christ, as we shall hear farther. It is a great mistake in Christians to think, that they cannot come to the throne of grace with boldness, because of the many infirmities in their hearts, and in their addresses. Your complaint may be just and true; but the inference is not good. Do you never, in your counting your infirmities, put in this great one amongst them in your confessions, the want of boldness of faith? for this boldness stands not in any thing in us, and done by us. We must not come boldly, because we can pray well, and plead hard; we must not think to be heard in heaven, neither because of our much speaking, nor well speaking (Mat_6:7), as the Pharisees did. The boldness of faith hath a higher, and more noble and firm foundation, even Jesus Christ.
I shall conclude this discourse with these three acts of this allowed and commanded boldness of faith.
1. Believe firmly that the throne of grace is erected for poor, empty, sinful creatures, just such as you be. As Paul saith of the law, (1Ti_1:9) It is not made for a righteous man, but for the lawless and disobedient; so may we say of the throne of grace, It is not made, framed, and revealed for the holy and happy, but for miserable creatures that want mercy, and sinful helpless creatures that want grace. By what is dispensed here, we may know for whom, and for what sort of folks, it was designed and erected.
2. Believe firmly, that coming to the throne of grace by you is allowed and commanded by the Lord. Say confidently, While I am coming to the throne of grace for mercy and grace, I am in the work that the Lord would have me to be in. Take in all discoveries you have made unto you, or that you can find out by searching, of the weakness and infirmities that are in your way of addressing to it; own them humbly; but maintain this steadfastly, that though you cannot do as you would, as others do, nor as you are bid, that yet you are doing what ye are bid. They are called (Luk_14:21) who are the poor, and the maimed, and the halt, and the blind! See a promise looking that way (Jer_31:8,Jer_31:9). Now, may not the halt and maimed be confident, that they are coming, when called, although they cannot go so fast and straight as others do? Every believer walks in the steps of the faith of Abraham (Rom_4:12), though not his pace. When you draw near to the throne of grace, assure your hearts you are in your duty, though many do it better than you do.
3. Believe firmly, that upon coming you shall speed. This is coming with the boldness of faith. We should not come with a May be the Lord will be gracious. It is true, that in some particulars, not absolutely promised, nor simply needful to salvation, this may be is all we can have, or should seek. But in addressing for saving mercy and grace, people should come expecting success. It had been a cold word, if it had been said, Let us come to the throne of grace, it may be we shall obtain mercy and find grace. No; the apostle speaks in another dialect, Let us come that we may obtain. Never doubt of obtaining, if you come. I say not, that the confidence of good entertainment at this throne is common to all comers to it; but only that it is the duty of all that come for God’s mercy and grace in Jesus Christ, to persuade their hearts that they shall obtain and find it. And good grounds there are for it, as we shall hear.
How is it with you, Christians? You often come to this throne: What are the thoughts of your hearts as to the issue of your addresses? It may be you think it is well if you can reach so far as this, “It may be the Lord will receive and welcome me, and therefore I will try.” Though there is often faith lurking under such doubtings, and though a may be should stir up men to come; yet this is far from the boldness of faith, which glorifies this throne, and him that sitteth on it, and which is so becoming and profitable to all that approach it. See how an Old Testament saint speaks, (Job_23:3 - Job_23:6) O that I knew where I might find him! that I might come even to his seat: (that is, this throne). I would order my cause before him, and fill my mouth with arguments. But cannot God easily stop this man’s mouth, and bring arguments against Job, that he could not answer? Yes, surely he can; but he will not; Will he plead against me with his great power? No, but he will put strength in me. He that I plead with, will help me to plead, and prevail. Few Christians know how much glory is given to God by an enlarged heart, filled with believing expectations of good from him; and how a heart thus enlarged by faith, is fitted and disposed for receiving a large blessing. We easily conceive how sharp hunger and thirst, strong desires, deep sense of need, and mighty pleadings and importunity, do prepare the way for great receivings; but we little think, how much force is in the bare-like argument of faith; (Psa_16:1) Preserve me, O God; for in thee do I put my trust, (Psa_33:22) Let thy mercy, O Lord, be upon us, according as we hope in thee, (Psa_57:1) Be merciful unto me, O God, be merciful unto me; for my soul trusteth in thee. There is a mighty force in such pleadings of faith. “I know no help but in and with thee; I expect it from thee, and therefore beg it off thee.” Faith in a believer never rose so high, but the Lord’s gracious answer went higher (Eph_3:20). Look well to your faith, believers; raise it high, use it well, and plead by it, and plead upon it. Blessed Jesus will never cast that soul into hell, that cannot forbear to entertain in his heart an expectation of eternal life from him, in the virtue of his precious blood, and on the warrant of his gracious promise. He that believeth on him, shall never be confounded. Never was any; neither shall you, if you believe. It was a great word of faith, spoke by a dying man, who had been converted in a singular way, betwixt his condemnation and execution, of whom Mr. Fleming speaks in the Fulfilling of the Scriptures: his last words were these spoke with a mighty shout, “Never man perished with his face towards sweet Christ Jesus.”