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SERMON IV.
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.
It is one of the names given to the godly in the word, that they are the generation of them that seek the Lord, that seek his face (Psa_24:6). And they must be bold and arrogant pretenders to this name, that are guilty of the utter neglect of this duty. Since it is a duty of so great importance, it is needful to know how to manage it aright. This verse gives us a great directory, how to perform in a right manner this great duty. 1. It tells us whither to come: To a throne of grace. 2. How we should come: With boldness. Addresses to God may many ways miscarry; if not made to the true God, God in Christ; if not in the right manner. We have here one thing about the right manner, coming with boldness.
On this I proposed two things to be handled.
1. What is the nature of this allowed boldness?2. What grounds are for it?
On the nature of this boldness, I began to speak last day; and did mainly insist on the negative.
Now it follows to speak of the positive. It is the boldness of faith that is allowed and commanded here (Eph_3:12). Faith is a marvellous grace, both in its original, in its foundation, and in its actings and exercise. It is the meanest and lowest of all graces. Every grace brings somewhat considerable. Love brings a flaming heart, repentance brings a bleeding heart, obedience brings a working hand, patience brings a broad back for the smiter; but faith brings only an empty heart and hand, to be filled with borrowed and gifted blessings. And yet faith is the highest and loftiest grace; it cannot rest till it be in at the heart and love of God in Christ. Faith (if I may so speak) can both be in heaven and hell at the same time. The believer looking on himself as in himself, (the apostle’s distinction, 2Co_3:5, ourselves, as of ourselves), judgeth himself to the pit of hell, as his deserved lot; but when he looks on himself as in Christ, he sits high (Eph_2:5,Eph_2:6) and makes bold to enter into the holiest of all (Heb_10:19). How many contrary sentiments of himself doth a believer express! only saved from being contradictions, by this distinction, That the word reveals and faith improves. I know that in me dwells no good thing (Rom_7:18). How! no good thing in a man full of the Holy Ghost! a man rich in the grace of Christ! a man that had laboured more abundantly than all the twelve apostles! (1Co_15:20) Yea, saith he, in me, that is, in my flesh dwells no good thing. A believer as in himself, and a believer as in Christ, are in a manner two different, distinct, contrary persons. A believer as in Christ, is a new creature; as in himself, and the remainders of corruption in him, is an old man still, or rather, hath much of the old man in him. A Christian hath two different opposite I’s in him; as the apostle elegantly and deeply discourseth (Rom_7:19 - Rom_7:25). This genius of faith is much to be heeded in its bold addresses to the throne of grace.
This boldness of faith in this court of grace, acts in four.
1. In a free access at all times, and in all cases. It is a privilege allowed by the Lord to his people, and embraced and improved by their faith. There is no forbidden time, in which we may not come. No such command as in that King’s court (Est_4:11). Here it is proclaimed, (Psa_62:8) Trust in him at all times, (Php_4:6) Be careful for nothing: but in every thing, by prayer and supplication, with thanksgiving, let your requests be made known unto God. There cannot be a more large and comprehensive account of the matter of allowed addresses to the throne of grace, than this. The apostle prescribes prayer as a cure of perplexing care. He hints, that every thing that is, or may be the matter of care, may lawfully be made the matter of holy prayer. Turn your care into prayer; and the care will evaporate and vanish, and your cure will be felt. Blessed be the Lord, that hath made this good in the experience of many who have gone before him, with hearts filled and oppressed with many cares, and have returned light and free, and their countenance no more sad; as Hannah (1Sa_1:18).
2. The boldness of faith acts in free speaking of all the mind to God. This the Greek word in the text particularly points at. Let us come with boldness, free speaking of all our mind; pouring out the heart to him (Psa_62:8), I poured out my complaint before him: I shewed before him my trouble (Psa_142:2). The tongue is not to be tied at this throne; but all that is on the heart, is to be told to him. He knows it before we tell it, and better than we do; but it is his will, that we should make all our minds known to him. A believer, the better case his faith is in, he is the more open and free in dealing with God.
It is recorded of a man, that we should hardly have counted a believer, had not the Holy Ghost numbered him amongst them, in Heb_11:32 that he uttered all his words (or matters) before the Lord in Mizpeh (Jdg_11:11). So Samuel did, (1Sa_8:21) And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. It is a great favour that the Lord allows us so to do. This is not after the manner of men. It would be counted a troublesome impertinence, to vent all our thoughts, and cases, and concerns, to a creature; but we may do so to the Lord. When David refrained his speech, and kept silence, it went badly with him (Psa_32:3).
3. This boldness of faith acts, and should act, in familiarity with God. Believers should come to the throne of grace, not as strangers and foreigner, but as fellow-citizens with the saints, and of the household of God (Eph_2:19). Our Lord, in his directing us to pray, bids us begin with, Our Father, which art in heaven. The Spirit of adoption helps to cry, Abba, Father (Rom_8:15; Gal_4:6). When faith speaks rightly this word, and fixeth on it, all other desires will sweetly follow. Abba and Amen, uttered in faith, are the might of prayer. Strangers know not what familiarity the Lord expresseth to his people, nor how much familiarity he allows them to use with him. It was a great word of a great saint many years ago in this land, when dying in a bright shining of the Sun of righteousness on his soul, “Tell it to the people, preach it at my funeral, That God dealeth familiarly with men.”
4. This boldness of faith acts in importunity at the throne of grace. This importunity is nothing but the stiffness and tenaciousness of faith. Faith sometimes (and then it is best) will neither be beat back by delays from God, nor by inward challenges; but when it hath got hold of God, it will keep its hold. Our Lord spoke several parables to direct and encourage to this importunity: Luk_18:1 - Luk_18:8, that of the unjust judge and oppressed widow; and Luk_11:5 - Luk_11:8. We must understand parables warily. No importunity did ever, or can ever prevail with God, to do that for us, or give that to us, that he hath no mind to do or give. All he doth and gives, is in love. Yet he puts his people on importunity in asking, as if he were unwilling to give; when indeed it is that they may be more fit to receive, and that he may give the more. Thus Christ tried the woman of Canaan (Mat_15:22 - Mat_15:28).
So much for the first thing, What is the boldness of faith allowed and commanded in approaches to the throne of grace?
II. What grounds are there for this boldness?
There is need of great and solid ones to bear up this frame. And, blessed be God, we have such.
1. The gracious discovery made to us of God in Christ. This is, as it were, the essence of the throne of grace. The Father’s name declared by the Son (Joh_17:25,Joh_17:26). It is utterly impossible that there can be any lawful boldness in approaching unto God, unless we know this name, and take up this discovery of God. Many professors busy their minds and heads with general notions and names of God; as that he is gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity. All good names of God. But is he not just, and a hater of iniquity; holy, and of purer eyes than that he can behold it? But the main inquiry is little thought on, Where shall we find the benefit of all the comfortable names of God, and escape the harm of his awful names? It is all in this blessed name, the God and Father of our Lord Jesus Christ (Eph_3:14). If you approach to God out of Christ, you run into a consuming fire. Here is the ground of the believer’s boldness: The God he seeks, and before whom he comes, is revealed to us as Christ’s Father, and ours in him; (Joh_20:17) Go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God. Blessed be the words, and the speaker of them? and happy is the believer of them. Faith cannot stand strong without the remembrance of them. They are my brethren, for all their fainting, and forsaking of me: I count and call them such, though I be entered in part into my glory. Tell them whither I am going, and where they are henceforth to seek me; and how to call on and worship the Father, as mine and theirs, and theirs because mine.
2. Another ground of boldness, is the mediation of Jesus Christ. But this being the third thing in the text, I leave it to its proper place.
3. The intercession of the Holy Ghost in his people, is a great ground of boldness. They have not only Christ making intercession for them at the right hand of God; but they have the Spirit himself making intercession in them, and for them (Rom_8:26,Rom_8:27). A special scripture; that I would remark five things from, relating to this purpose. 1. Who is the assister of believers in prayer? The Spirit itself; as also he is called as to his witnessing (v 16). And the word points at the immediateness of his assistance. 2. What this assistance is applied to? Our infirmities; infirmities in ourselves, and in our prayers; as the apostle declares, We know not what we should pray for as we ought. The communion of the Holy Ghost is only with believers, for he dwells in them only; and his communion with them is only with his own new creation in them; and because this, as in them, labours with infirmities, his care is about them also. 3. The way of his helping, is in the original hinted: He helpeth with us, or over-against us, as a powerful assistant to the weak, in bearing a heavy burden; as (Col_1:29) Whereunto I labour, striving according to his workings, which worketh in me mightily. It is in vain to expect the Spirit’s assistance in work we neglect, or against infirmities we indulge and comply with. 4. What this assistance is? Making intercession for us (vv 26,27) and that according to the will of God. How can a believer but prevail, who hath the blood of the High Priest speaking in heaven (Heb_12:24), and the Spirit of Christ crying in his heart on earth (Gal_4:6)? The voice of the Spirit is the best thing in our prayer; it is that God hears and regards. 5. But, lastly, How doth this assistance and intercession work in us? With groanings which cannot be uttered. What! only with groanings? We would think it should be, that he assists with piercing cries that might reach heaven, with strong arguments that cannot but prevail, with mighty force and power that cannot be resisted. Is all this great preamble of the Spirit itself helping our infirmities, and making intercession for us according to the will of God; is all this come to a poor unutterable groaning? How strange seems this to be! Yet how sweet is it! Some groanings are so small, that they cannot be uttered; for the believer hardly feels them: some groans are so great, that they cannot be expressed; as (Job_23:2) Even today is my complaint bitter: my stroke is heavier than my groaning. Sometimes the Spirit of grace and supplications is a Spirit of liberty and enlargement unto Christians in prayer; so as they can, by his help, pour out all their hearts to God, and plead strongly: sometimes he is a Spirit of groaning, working only sense of want, and breathings after supply. There is more of the Spirit in a sensible groan, than in many formal words of prayer. The Spirit is called the Spirit of faith (2Co_4:13); and the Spirit of grace and supplication (Zec_12:10). Join both those names together: he is the Spirit of faith in prayer, or, the Spirit of prayer in faith (Rom_8:15). The Spirit of grace belongs to the throne of grace; and his assistance doth give boldness to believers. The more you feel of his help, pray the more boldly.
4. The covenant of grace gives boldness to believers in their coming to the throne of grace. The covenant of grace, as well as the Spirit of grace, belongs to the throne of grace. Dying David had that sight of this covenant, that gave consolation to him under sad reflections: (2Sa_23:5) Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow. Let us consider some properties of the promises of this covenant, (for the covenant of grace is a covenant of promise, Rom_9:4; Eph_2:12), that do give just ground for the boldness of faith in coming to the throne of grace.
1st, The exceeding greatness of the promises. They are exceeding great and precious promises that are given to us (2Pe_1:4). When a believer looks within, he seeth great and manifold wants and necessities; that he hath nothing, and wants every thing. Some have thought, that they wanted more grace than ever any sinner did; yet never any wanted more than is in the promises. There is surely more grace in the promises, than there is want in the creature. Creature-wants cannot exhaust God’s fulness of grace; and all this fulness is in the promises. There is more of grace in the promise, than there can be of sin and misery in the man that pleads it. Take heed how you compare your necessities with the fulness of the promises. Nothing you can need, but a supply is promised. Study your hearts and God’s covenant, and you will quickly find it to be so. We may ask any thing; for God hath promised every thing (Psa_84:11).
2dly, The freeness of the promises gives boldness at the throne of grace. That they are promises of a covenant of grace, proves they must be free. A free promise is a bond given merely from the heart and proper motion of the promiser, without any motion or motive from the party to whom it is made, except it be that of his misery, that grace works on. If the promises were not purely free to us, there could be no boldness in pleading of them. See how the Shunnamite pleads with the prophet Elisha, (2Ki_4:28) Did I desire a son of my lord? did I not say, Do not deceive me? As if she had said, “It was not at my desire, but of thine own motion, thou didst promise me a son; and I did not fully believe it at first; but now the son promised is dead.” So may the believer plead: “Lord, I did not ask of thee a promise of grace and glory. I was sinfully contented in, and with my natural lost estate; and thou didst call me, and quicken me with thy promise: wilt thou not make out thy promise?” The freeness of the promise is the firmest foundation of boldness in pleading its performance. No other promises, but free ones, are in the covenant of grace; and no other pleading of them but as free, is allowed to them that come to the throne of grace. If thou be for merit and worth in thyself, go elsewhere; there is no place for such proud rich folks at this court.
3dly, The sureness of the promises of the covenant of grace, is another ground of boldness at the throne of grace. They are the sure mercies of David (Isa_55:3). Sure, because of grace: (Rom_4:16) therefore it (the promise, or the inheritance promised) is of faith, that it might be by grace; to the end the promise might be sure to all the seed. A promise is made for faith; (would ever God or man promise, but to be believed?) faith is given for, and acts on the promise; (believing without a promise, is dreaming). A promise made by the God of all grace (1Pe_5:10), to sinners void of all grace, to give all grace to them, must be a promise of grace: the believer of this promise must, and can have nothing in his eye, but the grace of the promiser. Now, saith Paul, it is this grace of the promise and promiser, that makes the blessing promised sure to all the seed. Again, the promises of God are sure, because they are his (Heb_6:17,Heb_6:18); promises sworn for putting an end to the
strife of unbelief. Balaam was a bad man, and therefore called a mad prophet (2Pe_2:16); yet, by the over-ruling Spirit of God upon him, spoke truly and highly, (Num_23:19) God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? All God’s promises are sure, because they are his promises that cannot lie. And they are yet farther confirmed of God in Christ (Gal_3:17). So that the believer, in his pleading of God’s promises, may lay down this conclusion: I want indeed great and many blessings; but I want nothing, I ask nothing, but what he hath promised who cannot lie, and what is confirmed in Jesus Christ, the Amen, the true and faithful witness. Believers fail greatly in their neglect to quicken and strengthen their faith, by taking up the promises in their full extent, fulness, freeness, and certainty. It is always found, that faith is weak, when the promises are mean in our eyes: but if the promise appear, and shine in its glory, as God’s faithful word; then faith is aloft, and acts strongly. Hence it is, that all strong believing gives glory to the promises (Rom_4:20), and weak faith reflects on him, (Psa_77:8,Psa_77:9) Hath God forgotten to be gracious? doth his promise fail for evermore? Alas! it was the good man’s infirmity to say and think so (v 10). But from his arguing I observe, that where faith is feeble, a man thinks the promise fails; (as a giddy man thinks the rock he stands on, shakes and reels, when all the shaking is in his head or legs); and when he thinks the promise fails, he thinks the promiser is changed from what he was when he made it. And it borders on blasphemy, to rob God, by our unbelief, of his glorious attribute of unchangeableness. If you have a mind to believe, keep still the promise in your eye; if you would believe strongly, view the promise narrowly and steadily. The promise is both the father and mother of faith; it both begets faith, and feeds it. Your first believing is from the power of the promise; and the continued and growing life of faith, is by sucking and drawing nourishment from the breasts of the promise.
5. Another ground of the boldness of believers in their approaches to the throne of grace, is, their privileges that they are possessed of. So the apostle argues (Heb_10:19 - Heb_10:21) to drawing near with full assurance of faith (v 22). Some of these I shall name, with this caution, That though all believers have them, yet all do not know they have them; and therefore all do not use them as they ought, and would, if they knew them to be theirs. But all should therefore labour to know them, that they may use them to the glory of the giver, and to the comfort and edification of the receivers.
1st, The first of these privileges, is election. And justly it is called the first: for nothing can be before it; for itself is before time; and all that they afterwards receive, flows from it. Election is that eternal and adorable act of free grace, wherein God the Father passed over his love to a select company of mankind, that were to come into the world; appointing them to salvation; appointing a Saviour for them, and all means fit to accomplish his design of love on them, to the praise of his grace (Eph_1:4 - Eph_1:6). This blessing is revealed in believing. When God gives faith, he makes known his electing love; and when we act faith, we may see it. Faith is the faith of God’s elect (Tit_1:1). This, when seen, is a great ground of boldness at the throne of grace: (Luk_18:7) Shall not God avenge his own elect, that cry unto him day and night? This our Lord prays upon in Joh_17:9,Joh_17:10, I pray for them: I pray not for the world; but for them which thou hast given me, for they are thine. And all mine are thine, and thine are mine, and I am glorified in them. As if our Lord had said, “I am sure to be heard; for I pray for them that are partakers of thine everlasting love. They are thine by election, and given to me; they are mine, by receiving and redeeming of them.” We are bid give diligence to make our calling and election sure (2Pe_1:10). They are sure in themselves, and sure to God; but we should make them sure to ourselves: and many Christians smart sadly by neglecting this diligence.
2dly, The gift of Christ for us, is a great privilege that gives boldness at the throne of grace. So the apostle argues, (Rom_8:32) He that spared not his own Son, but delivered him up for us all (you may see who this all are, vv 28-30) how shall he not with him also freely give us all things? As if he had said, “It is a small thing to God to give us all other things, when he hath given his Son. We receive now many blessings, blessed be the giver; we have greater things in the promise than we yet receive, or can yet receive; but shall surely receive in his time: yet all we get, and shall to eternity receive, is far less than the gift of Christ.” It is like our Lord had respect to this in that word to the woman of Samaria, (Joh_4:10) If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldst have asked of him, and he would have given thee living water. If she had known Christ as the well of salvation to sinners, she would have employed him, and should have been accepted of him. But here many Christians stick: they doubt not but Christ was given for his church and people, but they know not how to apply this to themselves. If I knew, say many, that Christ was given for me, I would then come boldly to the throne of grace, and ask any thing confidently. I answer, None can know that Christ was given for them, till they come unto him: and all that come to him, may know that he was given for them, and should believe it. He was given by the will of the Father, and his own, for his elect. This is a secret hid with God. He comes to men in the gospel, offering himself, and all his purchase and fulness, to all that hear of it. He that hath his heart drawn forth to like this bargain, and accepts by faith of the Saviour, and of his great salvation, hath possession thereof immediately; and by that may come to know, that it was designed for him in God’s purpose of love. So Paul (Gal_1:14 - Gal_1:16), he was one of the holiest and most religious Jews in their church; and yet was at the same time one of the most wicked young men in all the country: a very hypocrite, a proud self-justiciary, and a bloody persecutor of Christ and his church. Yet of this wicked creature it is here said, that God had separated him from his mother’s womb; and (Act_4:15) He is a chosen vessel unto me; I will pour out of my grace on him, and will do much for him, and by him. When did all this break out? When he called me by his grace, and revealed his Son in me. Then he can say, (Gal_2:20) He loved me, and gave himself for me; and again, (1Ti_1:15) This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. All say so: but had he any mind of thee? and hast thou any share in his coming to save sinners? Yes, saith he, of whom I am the chief. He came to save me the chief of sinners. Any sinner may come after me, and expect mercy at Christ’s hand, when Paul hath sped so well (v 16). He hath made me a pattern of his mercy, for the encouragement of all sinners that have a mind for a good turn from Jesus Christ.
3dly, The privilege of actual reconciliation, and of being brought into a state of grace, is a ground of boldness in coming to the throne of grace (Rom_5:9,Rom_5:10); where the apostle having shewn God’s love in giving Christ to the death for us (v 8), he adds the blessings that flow from this gift; justification by his blood, and therefore much more salvation from wrath through him (v 9); and reconciliation to God by his death, and therefore much more salvation by his life (v 10). The improvement he makes thereof, is in verse 11, and not only so, but we also joy in God, (the original is, we glory or boast in God), through our Lord Jesus Christ, by whom we have now received the atonement. A state of grace, is a state of boldness. All that are in it should, and all that know they are in it will, use boldness of faith at this throne of grace (Rom_5:1 - Rom_5:6).
6. The experiences of believers are a great ground of boldness. Experience works hope (Rom_5:4). The experience of others, as well as our own, is of great use herein. Sometimes we find David improving the experience of others for the strengthening his own faith; sometimes he offers his own experience for the comfort of others, (Psa_66:16) Come and hear, all ye that fear God, and I will declare what he hath done for my soul. Because David was in distress of conscience, and got peace and pardon, (Psa_32:1,Psa_32:6) For this shall every one that is godly pray unto thee, in a time when thou mayest be found, (Psa_119:74) They that fear thee, will be glad when they see me; because I have hoped in thy word. There is no Christian that hath not experience. As he hath a soul that needs much to be done for it, so the Lord doth much for all he saves. And because the Lord dealeth variously with his people, therefore there is much difference in their experiences. Yet because all believers are members of the same body, and receive all from the same head, Jesus Christ, there is some skill and capacity in every Christian to understand, and to be profited by the experience of any Christian. Hence it is, that communicating of experiences is a Christian duty, and a good part of the communion of saints. But there is much Christian prudence requisite in the discharge of it. Let no man boast of a false gift, and pretend to that he hath no sense of; nor talk vainly and proudly of what God hath done for him. All true experiences are acts of grace from God felt on the soul. And grace is humbling; (1Co_4:7) For who maketh thee to differ from another? and what hast thou that thou didst not receive? Now, if thou didst receive it? why dost thou glory, as if thou hadst not received it? Three questions confounding the pride of men and Christians.
Of these experiences that should give boldness in coming to the throne of grace, I shall name three.
1st, The experience of the first visit of grace, is a good ground of confidence in asking any blessing of God. Can you remember when you were dead in sin, and had no thought of grace, nor of thy need and want of it, but wast well content with thy lost state; and that, in this state, grace came from this throne, and did beset thy heart, and overcome it? May you not argue, If the Lord sought me out, and found me in my departing from him, and stopped me, and turned my heart towards himself; may not I come now confidently, and ask mercy and grace? It is a matter of great use to believers, to keep up a savoury remembrance of the gracious change that preventing grace wrought upon them. Paul could never forget first Christ’s visit to him, but speaks of it before kings and rulers, and people (Act_22:26). He remembers time and place, and every circumstance. I say not that Christ’s first visit is so sensible to all, or (it may be) to any, as it was to Paul. But Christ’s work of grace may be known by itself, even when some circumstances of time, and place, and outward means, are not known.
2dly, The experience of the Spirit of prayer, and of answers of prayer, is a great ground of boldness of faith. I join these two together, for the Lord usually doth so: (Psa_116:1,Psa_116:2) I love the Lord, because he hath heard my voice and my supplications. Because he hath inclined his ear unto me, I will call upon him as long as I live. Have ye not known, that sometimes you have been so troubled, that you could not speak? as Psa_77:4: that your hearts have been so bound up, and straitened, that you could say nothing, and do nothing, before the Lord; but sit as dumb and oppressed, all dark above, all dead within, and all doors shut upon you; you durst not neglect prayer, and you could not perform it? and have you not quickly found the two-leaved gates cast open to you, your hearts enlarged, and your mouth wide open in asking? The remembrance of such experiences should strengthen the confidence of your faith. Have you not known what the answer of prayer is? that he hath prepared your heart, and hath caused his ear to hear? as Psa_10:17. Come the more boldly at all other times. They are triflers in prayer, that know nothing of God by the name of hearer of prayer (Psa_65:2), They that sow in tears, shall reap in joy. Whoever hath gone forth weeping, bearing (and sowing) his precious seed, hath doubtless come again rejoicing, bringing his sheaves with him (Psa_126:5,Psa_126:6); and should therefore sow in hope.
3dly, The experience of communion and fellowship with God, is a great ground of boldness in coming to the throne of grace for more. Such as have most of this blessing, desire most earnestly more of it, and may desire it the more confidently (1Jn_1:1 - 1Jn_1:4). Surely we have this fellowship with the Father, and with his Son Christ Jesus; and we would fain have you share with us therein, that your joy may be full. This communion with God is a mystery, undoubted to him that tasteth it, and surpassing all the delights of sense or reason; incredible and unintelligible to all that have it not. A stranger intermeddles not with this
joy (Pro_14:10). It lies more deep, than that any eye of flesh can see it. It is of that nature, that only tasting can declare its transcendent sweetness: (Psa_34:8) O taste and see that the Lord is good. Saints feel much of it, they talk much of it, the word is full of suitable and savoury expression of it; yet all are riddles and dark parables to them that experience it not. You that know what it is, though you cannot express it, yet you can relish and understand some sound words about it. Yet know what it is to be brought near to him, and to have the clouds and vails, that are either on your hearts, or on his face, scattered, and the light of his countenance lifted up upon you (Psa_4:6,Psa_4:7). You have been sometimes so in the mount, as to think, O, how good it is to be here! You have known what the warm and healing beams of the Sun of Righteousness upon you are (Mal_4:2). You have tasted that in his company, that hath made the puddle of the world’s wells of comfort lothsome and unsavoury; yea, as hath made you groan in this tabernacle, and long to be in at that complete and uninterrupted communion above, whereof all you taste on earth, is but a small earnest and first-fruits. And may not, should not such come boldly to the throne of grace?
APPLICATION. Is there an allowed boldness in coming to the throne of grace? Then let us use this boldness. Alas! many come doubtingly and discouragedly. Their unbelief is so strong, and their faith so weak, that they not only come without this boldness, but think that they ought not to come with it, but with a frame contrary to it. They think, that it is true humility, to come with a fear, that is inconsistent with this boldness. It is indeed required, that men should come before the Lord with awful fear and reverence, and that they should judge themselves unworthy and undeserving, both of the privilege of coming, and of the least of the blessings they come for. Yet the boldness of faith is not prejudiced thereby. I shall therefore answer some of the common pleas of unbelief, as to this privilege, and its improvement.
Object. 1. Is from conscience of sin and guilt, grounded specially on these two scriptures, Psa_66:18 and 1Jn_3:20. This plea seems to be strong, and to justify or excuse doubtings in Christians; and doth usually mar the due sense of this duty, of coming boldly to the throne of grace. To remove it therefore, consider, that sin affects the heart and conscience two ways. 1. It defiles the conscience. 2. It disturbs it.
1. Sin defiles the conscience: (Tit_1:15) Unto the pure all things are pure: but unto them that are defiled, and unbelieving, is nothing pure; but even their mind and conscience is defiled.
But we must see when and how the conscience is defiled by sin. Conscience is God’s tribunal in every man. It is an active and awful power in men, judging of themselves, as to their state and actions, as they think God judgeth of them. So that there are two main causes tried, and to be decided, at this court of conscience. 1. Am I at peace with God, and he with me? and this is only truly resolved, when conscience pronounceth as God declares in his word. And that declaration is, That every man by nature, and as in the first Adam, is an enemy to God, and God to him; and that every one that is in Jesus Christ by faith, is a child and friend of God, and God is at peace with him. The answer then is different, if according to truth. Some may, but will not conclude their state of enmity, by their not believing on Jesus Christ; some may, but dare not conclude, that they are at peace with God, though they cannot deny their faith in Jesus Christ. 2. A second cause is about particular actions: and the question then is, Is this, or that, or the other action, pleasing or displeasing to God? And this is to be determined by the light of conscience, acting according to God’s holy law. For God is the only Lord of conscience, and his will the only rule and law of conscience. Conscience therefore may be three ways defiled.
1st, By the unpardoned guilt of a natural state, as it is in all unbelievers. Nothing can purge the conscience, but the blood of Christ (Heb_9:14). An unbeliever doth not apply to it, nor apply it to himself, and God applies it to none but by faith. Therefore all such unbelievers have all the lothsome filth of their natural state lying on their consciences, defiling it. The answer of a good conscience towards God, is by the resurrection of Jesus Christ (1Pe_3:21). All unbelievers’ consciences can speak nothing towards God, by any thing Christ hath done or suffered; for they know him not, and are not in him. They would give an answer, or make their plea, from their good works and honest meanings. But all such answers and pleas are rejected by God, in his judging of a man’s state. For all God’s judgments of men’s state proceeds on these two, in Christ, or out of Christ. And as it is with them with respect to one or other of these two, so do men stand or fall before God’s judgment, whatever the judgment of their consciences be.
2dly, Conscience is defiled by sinful actions, known to be such. Now, if these be loved, and delighted in, they do justly mar confidence; neither can any man in this case draw near to God, but with the mouth, and hypocritically (Isa_29:13). This is a frame not to be found in a believer. He may be guilty of known sin, but it is not delighted in. To this David’s words refer, (Psa_66:18) If I regard iniquity in my heart, the Lord will not hear me. It is not, If there be iniquity in my heart; for who can say, I have made my heart clean, I am pure from my sin? (Pro_20:9). It is not, If I see iniquity in my heart; for where there is least sin, it is best seen. Paul saw enough (Rom_7:23 - Rom_7:25), and groaned under it; and yet blesseth God through Jesus Christ for the hope of victory. But it is only, If I regard iniquity in my heart, (if I look kindly on it), God will not hear me. And indeed the man in this case cannot pray. It is as impossible that a person approving and loving sin, can make a real approach to God, as it is for a man to depart from, and approach to one, at the same time, and with the same motion.
3dly, The conscience is defiled by doubtful practice. Of this the apostle speaks, (1Co_8:7) And their conscience being weak, is defiled. To this belong also the words in Rom_14:5, Let every man be fully persuaded in his own mind; and verses 22, 23, Whatsoever is not of faith, is sin. In deliberate actions, especially of worship to God, to act without a clear warrant from the word of God, defileth the conscience.
2. Sin disturbs the conscience. And conscience is disturbed by sin, two ways. 1st, When the evil and filth of sin is seen, a man lothes himself therefore. No defilement on the conscience disturbs it, till it be seen. Men like swine wallow in the puddle, and see no filth therein, till God open the eyes of their consciences. 2dly, When the danger of sin is seen, and the wrath it deserves is perceived, then perplexing fears, and sensible sorrow, work in the soul. Now, what is the course such a poor creature should take? The sin is committed, the guilt is contracted, the conscience is defiled, the defilement is seen, disturbance and trouble is felt in the conscience; what should such a sick soul do? Will any say to him, Wash thyself where thou canst, and cast away the burden of thy sin the best way thou canst, and then come to the throne of grace? This would be strange gospel indeed. We know no other course a man should take in this case, but coming to the throne of grace, to have the conscience sprinkled with the blood of Christ, the only cordial for a disturbed conscience, and the only purger of a defiled conscience. Therefore Peter was quite out in his prayer; he prayed backward, when he said, Depart from me, for I am a sinful man, O Lord (Luk_4:8). Were ever those words uttered at the knees of Jesus Christ? He had said better, if he had prayed, “Lord, come near to me, and abide with me, and let me ever abide with thee: for I am a sinful man. Where can a sinful man be better, than with the Saviour of sinners?” But Peter’s prayer is the natural prayer of every man that seeth his sinfulness, and is ignorant of Jesus Christ. The publican understood prayer, and plied it better (Luk_18:13), when he said, God be merciful to me a sinner. “I feel my sinfulness, I see thy mercy, Lord, let them meet; and thy mercy shall be glorified, and I saved.” Whoever therefore are distressed with the guilt of sin in their consciences, or with the power of it in their hearts and lives, must seek all their relief at this throne of grace. It is only the power of that grace revealed and dispensed at this throne of grace, that is too hard for sin, and all its powers. And for any man to think to subdue sin, except by the power of this grace; or to think that he shall have this powerful grace, without coming for it to the throne of grace, is to dream to his own destruction.
Object 2. I am in the dark about my interest in God and Christ, and therefore I cannot come boldly to this throne. If I did know that God was at peace with me, and I reconciled to him, and justified, then I might come boldly.
Ans. 1. Whose fault is it, that thy interest in Christ is not put out of question? Were Christians more in self-examination, more close in walking with God; and if they had more near communion with God, and were more in acting of faith, this shameful darkness and doubting would quickly vanish. It is a thing to be heavily bewailed, that many Christians have lived twenty or forty years, since Christ called them by his grace, yet doubting is their life; they doubted when they began, they go on doubting, and many die doubting, when the blame is justly to be laid on themselves. There is an assurance of faith, that is a duty, as well as a blessing (Heb_10:22). And were it more minded as a duty, it would be more often attained as a mercy. That assurance of faith I press you to have, stands in firm and strong believing. The faithful promise of Christ in the gospel, is the foundation of it. And the ground will bear all the weight we can lay on it. This assurance is not only a blessing that comes down from heaven, but it may, by his blessing of means, spring up out of the soul; I mean, it may spring out of the lively vigorous actings of faith. The great believers we read of in the word, the confidence of their faith rose up to that height and strength that we admire, from a clear persuasion of the truth of the promises, and of the faithfulness of the maker of them. So it is said of Abraham, (Rom_4:20,Rom_4:21) He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded, that what he had promised, he was able also to perform. And lest any should think, that because the man was singular, and the case singular, therefore ordinary believers may only wonder at it, and not attempt to imitate it; the apostle adds, (vv 23,24) Now it was not written (in Gen_15:6) for his sake alone; but for us also, &c. As if the apostle had said, “You see what ground Abraham had for his faith; how strongly he built upon it, and how pleasing that was to God. You have the same ground; build ye also upon it by faith, and that faith in you will be as pleasing to God.” Abraham had God’s promise to build upon. In this promise there was its outward part and external. And this was an offspring of his body by Sarah, and the land of Canaan for an inheritance. The spiritual and main thing in the promise, was Jesus Christ the Saviour, and the blessing of eternal salvation in him. This was Abraham’s gospel: (Gal_3:8,Gal_3:9) and the scriptures foreseeing (that is the author of the scriptures foreseeing) that God would justify the heathen through faith, preached the gospel before unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith, are blessed with faithful Abraham. His gospel and promise was of Christ to come, and of salvation by him. Ours is the promise of salvation in Christ come already delivered for our offences, and raised again for our justification (Rom_4:25); that is, imprisoned for our debt, and set at liberty for our discharge. Now, consider, how Abraham improved this promise. He had nothing else in his eye, he would consider nothing, but the promise, and the faithful and mighty promiser. So must we. When we give place to considering of ourselves, our sinfulness and unworthiness; when we consider the greatness of the blessings in the promise, how far they are beyond our deserving, how many things there be that do make it incredible to reason that we should ever receive, or that God should ever give such great things to us, faith must be at a stand. It is as incredible to an awakened conscience, that God should justify a sinner, as it was to reason, that Abraham should have a son by Sarah. Our only way is, to consider the promise. God hath said it, and he will perform it, and I will believe it. If all the angels in heaven, or faithful men on earth, had said, that God will save me from sin and wrath by Jesus Christ; that such a vile creature as I am in myself, shall be excepted in that beloved, I durst not believe it. But when God himself hath said so, why should I doubt it? God’s promise in the gospel deserves our highest trust and confidence; and such as view it in all its grace, truth, and power, will pay it that due.
Ans. 2. Suppose thy want of clearness as to thy interest in Christ, and that it is thine own fault; may you not come boldly to the throne of grace for satisfaction therein? If you know not who is your Father, may you not come to him to know it? There are many worse prayers made than this, That the Lord would make manifest his own work in you. Lord, help my unbelief, was a believer’s prayer. Complaining of doubtings and darkness, and praying for light and clearness, hath often dispelled the clouds, and brought the soul under a bright sunshine.
Ans. 3. Direct trusting on God, when saints have been in darkness as to their interest in him, is required and commanded in the word, (Isa_50:10) Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God. What had the woman of Canaan (Mat_15:22 - Mat_15:28), but direct trusting? Christ was silent to her first crying unto him; when the disciples crave an answer for her, Christ tells her and them, that he was not sent for such as she; when she comes and worships him, saying, Lord, help me, he answers her humble believing prayer with reproach. Yet all shakes her not; but by faith she relies upon Christ, and makes an argument from this very reproach. And blessed was the issue.
Object. 3. What should a man do that never came to the throne of grace before? I can understand how a believer may, and should come boldly. It is no wonder that a poor beggar go boldly to that door, that he hath been often at, and was never sent empty from. But can, or may a poor sinner come boldly, the first time he comes?
Ans. 1. It is granted, that usually first approaches to the throne of grace, are feeble and weak, and not with that confidence of faith that believers do grow unto by experience, and exercise of faith.
Ans. 2. Yet a man may come boldly at the first time. There is good ground for it. 1. Consider the text, Let us come boldly, that we may obtain mercy, and find grace. Who can, or should put in for these blessings; more than he that never yet got any! Do receivers come to receive daily more grace and mercy; and may not one, utterly destitute and needy, beg somewhat of this mercy and grace! 2. Consider the ground of this boldness lies fair and equal to all that will use it in coming. To name only now the promise of God: This is laid before all men in the gospel. Have you a hand of faith to lay hold on it? That makes it yours. God’s promise is as sure and true before we believe it, as after. Believing adds nothing to the sureness of the promise. Our believing is like a drowning man’s catching and laying hold on a rope thrown out to him; his laying hold on it makes not the rope stronger, yet it makes the rope his defence. The promise is equally true before believing and after believing; but it is no man’s known property, till it be believed. The cords of salvation are cast out in the gospel to multitudes; yet most perish, because they do not lay hold on them. No man can sink into hell, that holds the promise of salvation by the arm of faith. 3. Consider how the Lord directs, (Jer_3:19) But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the host of nations? That is dreadful indeed, when God makes such a question. Who can answer the Lord’s questions, but himself? And I said, Thou shalt call me, My Father, and shalt not turn away from me. A most blessed answer to a dreadful question. (v 4) Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth? An interest in God by Christ is offered and promised to all in the gospel; plead it by faith, and it is yours.
3. We find instances in the word, (and the like the Lord can make again), of great confidence in some at their first coming to the throne of grace: As the blind man (Mar_10:46 - Mar_10:52). He only heard of Christ’s passing by: he staid not for Christ’s calling him, but began to cry out, Jesus, thou Son of David, have mercy on me. When many charged him to hold his peace, he cried the more a great deal, Thou Son of David, have mercy on me. “Christ was never in my way before, and he shall not pass now without shewing mercy on me, if crying may prevail.” And that his crying was in faith, Christ witnesseth (v 52). In all appearance, the woman of Canaan was never at the throne of grace before (Mat_15:22 - Mat_15:28) at least, never at Christ’s feet before: yet she managed her first address with that confidence, that she not only got her desire, but that high commendation with it, O woman, great is thy faith. So the centurion (Mat_8:5 - Mat_8:10). But above all instances, is that of the believing thief on the cross (Luk_23:40f11 - Luk_23:43). Never had the throne of grace so little to encourage an address to it, as when the King of grace was dying on the cross. Never had a sinner less encouragement to come to the throne of grace, than when the Saviour was nailed to one tree, and the sinner to another. Marvellous faith! a dying sinner, dying for his sins, employs a dying Saviour for salvation, Lord, remember me when thou comest into thy kingdom. How little did Christ nailed to, and dying on the cross, look like a King? How strong was the man’s faith to believe, that Christ, through death, was going to his kingdom? and that Christ’s gracious thought of him would save him? And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise. As if our Lord had said, “This is thy first and thy last address to me, verily it shall be heard.” Believers do not think how pleasing to the Lord, large and high thoughts of the sufficiency, fulness, and freedom of the grace that is in Jesus Christ, are. Believers should devise liberal things, and by liberal things they shall stand (Isa_32:8). Let a believer ask, and think on the warrant of the promise, as much as he can; the Lord is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us. Unto him be, glory in the church by Christ Jesus, throughout all ages, world without end. Amen. (Eph_3:20,Eph_3:21).