Part 107

As thou must know him, and how men are justified by him, so thou must know the readiness that is in him to receive and to do for those what they need that come unto God by him. Suppose his merits were never so efficacious, yet if it could be proved that there is a loathness in him that these merits should be bestowed upon the coming ones, there would but few adventure to wait upon him. But now, as he is full, he is free. Nothing pleases him better than to give what he has away; than to bestow it upon the poor and needy. And it will be convenient that thou who art a coming soul shouldst know this for thy comfort to encourage thee to come to God by him. Take two or three sayings of his, for the confirming of what is now said. ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest.’ (Matt 11:28) ‘All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.’ (John 6:37) ‘I came not to call the righteous, but sinners to repentance.’ (Mark 2:17) ‘This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.’ (1 Tim 1:15)

7. As a man that would come to God by Christ must, antecedent to his so coming, know himself, what he is; the world, how empty it is; the law, how severe it is; death, and what it is; and Christ, and what he is; so also he must know God. ‘He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.’ (Heb 11:6) God must be known, else how can the sinner propound him as his end, his ultimate end? For so doth every one that indeed doth come to Christ aright; he comes to Christ because he is the way; he comes to God because he is the end. But, I say, if he knows him not, how can he propound him as the end? The end is that for the sake of which I propound to myself anything, and for the sake of which I use any means. Now, then, I would be saved; but why? Even because I would enjoy God. I use the means to be saved; and why? Because I would enjoy God. I am sensible that sin has made me come short of the glory of God, and that Christ Jesus is he, the only he, that can put me into a condition of obtaining the glory of God; and, therefore, I come to God by him. (Rom 3:23, 5:1,2)

But, I say again, who will propound God for his end that knows him not, that knows him not aright? yea, that knows him not, to be worth being propounded as my end in coming to Jesus Christ; and he that thus knows him must know him to be above all, best of all, and him in whom the soul shall find that content, that bliss, that glory and happiness that can by no means be found elsewhere. And, I say, if this be not found in God, the soul will never propound him to itself as the only, highest, and ultimate end in its coming to Jesus Christ. But it will propound something else, even what it shall imagine to be the best good; perhaps heaven, perhaps ease from guilt, perhaps to be kept out of hell, or the like. I do not say but a man may propound all these to himself, in his coming to Jesus Christ; but if he propound these as his ultimate end, as the chiefest good that he seeks; if the presence and enjoyment of God, of God’s glorious majesty, be not his chief design, he is not concerned in the salvation that is propounded in our text—‘He is able,’ and so will ‘save to the uttermost them that come unto God by him.’

What is heaven without God? what is ease without the peace and enjoyment of God? what is deliverance from hell without the enjoyment of God? The propounding, therefore, these, and only these, to thyself for thy happiness in thy coming to Jesus Christ is a proposal not a hair’s breadth higher than what a man without grace can propound. What or who is he that would not go to heaven? What or who is he that would not also have ease from the guilt of sin? And where is the man that chooseth to go to hell? But many there be that cannot abide God; no, they like not to go to heaven, because God is there. If the devil had a heaven to bestow upon men, a vicious and a beastly heaven, if it be lawful thus to speak, I durst pawn my soul upon it, were it a thousand times better than it is, that, upon a bare invitation, the foul fiend would have twenty to God’s one. They, I say, cannot abide God; nay, for all, the devil has nothing but a hell for them; yet how thick men go to him, but how thinly to God Almighty. The nature of God lieth cross to the lusts of men. A holy God, a glorious holy God, an infinitely holy God, this spoils all. But to the soul that is awakened, and that is made to see things as they are; to him God is what he is in himself, the blessed, the highest, the only eternal good, and he without the enjoyment of whom all things would sound but emptily in the ears of that soul.

Now, then, I advise thee that hast a mind to come to God by Christ, that thou seek the knowledge of God—‘If thou seekest wisdom as silver, and searchest for her as for hid treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God.’ (Prov 2:4,5) And to encourage thee yet further, he is so desirous of communion with men, that he pardoneth sins for that. Hence he is called not only loving, but love. ‘God is love; and he that dwelleth in love dwelleth in God, and God in him.’ (1 John 4:16)

Methinks, when I consider what glory there is at times upon the creatures, and that all their glory is the workmanship of God; O Lord, say I, what is God himself? He may well be called the God of glory, as well as the glorious Lord; for as all glory is from him, so in him is an inconceivable well-spring of glory, of glory to be communicated to them that come by Christ to him. Wherefore, let the glory, and love, and bliss, and eternal happiness that is in God allure thee to come to him by Christ.

8. As thou shouldst, nay, must, have a good knowledge of all these, so thou must have it of judgment to come. They that come to God by Christ are said to ‘flee from the wrath to come’; to ‘flee for refuge, to lay hold on the hope set before them.’ (Matt 3:7, Heb 6:18)

This judgment to come is a warm thing to be thought of, an awakening thing to be thought of; it is called the eternal judgment, because it is and will be God’s final conclusion with men. This day is called the ‘great and notable day of the Lord,’ (Acts 2:20); the day ‘that shall burn like an oven,’ (Mal 4:1); the day in which the angels shall gather the wicked together, as tares, into bundles, to burn them; but the rest, into his kingdom and glory. This day will be it in which all the bowels of love and compassion shall be shut up to the wicked, and that in which the floodgates of wrath shall be opened, by which shall a plentiful reward be given to evil-doers, but glory to the righteous. (Psa 31:23) This is the day in which men, if they could, would creep into the ground for fear; but because they cannot, therefore, they will call and cry to the mountains to fall upon them, but they shall not; therefore, they stand bound to bear their judgment.

This day will be the day of breaking up of closet-councils, cabinet-councils, secret purposes, hidden thoughts; yea, ‘God shall bring every work into judgment, with every secret thing.’ (Eccl 12:14) I say he shall do it then; for he will both ‘bring to light the hidden things of darkness, and will make manifest the counsels of the heart.’ (1 Cor 4:5) This is the day that is appointed to put them to shame and contempt in that have, in this world, been bold and audacious in their vile and beastly ways. At this day, God will cover all such bold and brazen faces with shame. Now they will blush till the blood is ready to burst through their cheeks. (Dan 12:2) Oh! the confusion and shame that will cover their faces while God is discovering to them what a nasty, what a beastly, what an uncomely, and what an unreasonable life they lived in the world. They shall now see they contemned God, that fed them, that clothed them, that gave them life and limb, and that maintained their breath in their nostrils. But, oh, when they see the gulf before them, and all things ready to receive them in thither; then, then they will know what sinning against God means!

And, I say, thou that art for coming to God by Christ must know this, and be well assured of this, or thou wilt never come to God by him.

What of the glory of God shall be put upon them that do indeed come to him will also help in this spiritual journey, if it be well considered by thee. But, perhaps, terror and unbelief will suffer thee to consider but little of that. However, the things afore-mentioned will be goads, and will serve to prick thee forward; and if they do so, they will be God’s great blessing unto thee, and that for which thou wilt give him thy thanks for ever. (Eccl 12:10,11)

Thus I have, in few words, spoken something as to the first sort of comers to God by Christ, namely, of the coming of the newly-awakened man. And I say again, if any of the things afore-named be wanting, and are not with his heart, it is a question whether, notwithstanding all the noise that he may make about religion, he will ever come to God by Christ. 1. If he knows not himself and the badness of his condition, wherefore should he come? 2. If he knows not the world, and the emptiness and vanity thereof, wherefore should he come? 3. If he knows not the law, and the severity thereof, wherefore should he come? 4. If he knows not hell, and the torments thereof, wherefore should he come? 5. If he knows not what death is, wherefore should he come? 6. And if he knows not the Father and the Son, how can he come? 7. And to know that there is a judgment to come is as necessary to his coming as most of the rest of the things propounded. Coming to God by Christ is for shelter, for safety, for advantage, and everlasting happiness. But he that knows not, that understands not the things afore-mentioned, sees not his need of taking shelter, of flying for safety, of coming for advantage to God by Christ. I know there are degrees of this knowledge, and he that has it most warm upon him, in all likelihood, will make most haste; or, as David saith, will hasten his escape ‘from the windy storm and tempest’; and he that sees least is in most danger of being the loiterer, and so of losing the prize; for all that run do not obtain it; all that fight do not win it; and ALL that strive for it have it not. (Psa 55:8, 1 Cor 9:24-26, 2 Tim 2:4,5)

Second, I shall now come to the second man mentioned; to wit, the man that is turning back from his backsliding, and speak something also about his coming again to God by Christ.

There are two things remarkable in the returning of a backslider to God by Christ. 1. The first is, he gives a second testimony to the truth of all things spoken of before. 2. He also gives a second testimony of the necessity of coming to God by Christ. Of the manner of his coming to God by Christ perhaps I may also speak a word or two. But,

1. The returning again of the backslider gives a second testimony to the truth of man’s state being by nature miserable, of the vanity of this world, of the severity of the law, certainty of death, and terribleness of judgment to come. His first coming told them so, but his second coming tells them so with a double confirmation of the truth. It is so, saith his first coming. Oh! it is so, saith his second. The backsliding of a Christian comes through the overmuch persuading of Satan and lust, that the man was mistaken, and that there was no such horror in the things from which he fled, nor so much good in the things to which he hasted. Turn again, fool, says the devil, turn again to thy former course; I wonder what frenzy it was that drove thee to thy heels, and that made thee leave so much good behind thee, as other men find in the lusts of the flesh and the good of the world. As for the law, and death, and an imagination of the day of judgment, they are but mere scarecrows, set up by politic heads, to keep the ignorant in subjection. Well, says the backslider, I will go back again and see; so, fool as he is, he goes back, and has all things ready to entertain him; his conscience sleeps, the world smiles, flesh is sweet, carnal company compliments him, and all that can be got is presented to this backslider to accommodate him. But, behold, he doth again begin to see his own nakedness, and he perceives that the law is whetting his axe. As for the world, he perceives it is a bubble; he also smells the smell of brimstone, for God hath scattered it upon his tabernacle, and it begins to burn within him. (Job 18:15) Oh! saith he, I am deluded; oh! I am ensnared. My first sight of things was true. I see it is so again. Now he begins to be for flying again to his first refuge; O God, saith he, I am undone, I have turned from thy truth to lies! I believed them such at first, and find them such at last. Have mercy upon me, O God!

This, I say, is a testimony, a second testimony, by the same man, as to the miserable state of man, the severity of the law, the emptiness of the world, the certainty of death, and the terribleness of judgment. This man hath seen it, and seen it again.

A returning backslider is a great blessing, I mean intended to be so, to two sorts of men—1. To the elect uncalled. 2. To the elect that are called, and that at present stand their ground. The uncalled are made to hear him, and consider; the called are made to hear him, and are afraid of falling. Behold, therefore, the mystery of God’s wisdom, and how willing he is that spectators should be warned and made take heed. Yea, he will permit that some of his own shall fall into the fire, to convince the world that hell is hot, and to warn their brethren to take heed that they slip not with their feet. I have often said in my heart that this was the cause why God suffered so many of the believing Jews to fall; to wit, that the Gentiles might take heed. (Rom 11:21) O, brethren! saith the backslider that is returned, did you see how I left my God? did you see how I turned again to those vanities from which some time before I fell? O! I was deluded, I was bewitched, I was deceived; for I found all things from which I fled at first still worse by far when I went to them the second time. Do not backslide. Oh! do not backslide. the first ground of your departing from them was good; never tempt God a second time.

2. And as he gives us a second testimony, that the world and himself are so as at first he believed they were, so by this his returning he testifies that God and Christ are the same, and much more than ever he believed at first they were. This man has made a proof before and a proof after conviction of the evil of the one and good of the other. This man has made a proof by feeling and seeing, and that before and after grace received. This man God has set up to be a witness; this man is two men, has the testimony of two men, must serve in the place of two men. He knows what it is to be fetched from a state of nature by grace; but this all Christians know as well as he. Ay, but he knows what it is to be fetched from the world, from the devil, and hell, the second time; and that but few professors know, for few that fall away return to do again. (Heb 6:4-8) Ay, but this man is come again, wherefore there is news in his mouth, sad news, dreadful news, and news that is to make the standing saint to take heed lest he fall. The returning backslider, therefore, is a rare man, a man of worth and intelligence, a man to whom the men of the world should flock, and of whom they should learn to fear the Lord God. He also is a man of whom the saints should receive both caution, counsel, and strength in their present standing; and they should, by his harms, learn to serve the Lord with fear, and to rejoice with trembling. (1 Cor 10:6-13, Isa 51:11-13, Luke 22:32)

This man has the second time also had a proof of God’s goodness in his Christ unto him, a proof which the standing Christian has not—I would not tempt him that stands to fall; but the good that a returning backslider has received at God’s hands, and at the hand of Christ, is a double good, he has been converted twice, fetched from the world, and from the devil, and from himself twice; oh, grace! and has been made to know the stability of God’s covenant, the unchangeableness of God’s mind, the sure and lasting truth of his promise in Christ, and of the sufficiency of the merits of Christ, over and over.

Third, I come now to the third man—to wit, to the sincere and upright man that cometh to God by Christ. And although this may, in some sense, be applicable to the two former, for his coming is not worthy to be counted coming to God, that is, not in sincerity and uprightness, yet by such an one I now mean, one that has been called to the faith, and that has in some good measure of sincerity and uprightness therein abode with God.

This man also comes to God by Christ; but his coming is to be distinguished, I mean in the main of it, from the coming of the other two. The other come for the knowledge of forgiveness, a thing that the upright and faithful Christian for the most part has a comfortable faith of, and that for which he is often helped to give thanks to God. I do not say he doubteth not, or that he has not his evidences sometimes clouded; nor do I say that the knowledge of his reconciliation to God by Christ Jesus is so high, so firm, so fixed, and steadfast, that it cannot be shaken, or that he needs no more. I will then explain myself. He comes not to God as an unconverted sinner comes; he comes not as a backslider comes when he is returning to God from his backslidings; but he comes as a son, as one of the household of God, and he comes as one that has not, since correction, wickedly departed from his God.

1. He then comes to God with that access and godly boldness that is only proper to such as himself, that is, to them that walk with God. (Rom 5:2) Thus every one that shall be saved doth not do; thus every one that shall be saved cannot do—to instance the two spoken of before.

2. He comes to God by Christ constantly by prayer, by meditation, by every ordinance. For therefore he maketh use of ordinances, because by them through Christ he getteth into the presence of God. (Psa 27:4)

3. He comes to God through Christ, because he judgeth that God only is that good, that blessedness, that happiness, that is worth looking after; that good and that blessedness that alone can fill the soul to the brim; that good and that happiness that is worthy of our hearts and souls and spirits. Hence David expresseth his coming to God by panting, by thirsting, by tears, saying, ‘My soul panteth after thee, O God.’ And again, ‘My soul thirsteth for God, for the living God, when shall I come and appear before God?’ (Psa 42:1,2) And again, ‘I will go to the altar of God, unto God, my exceeding joy.’ (Psa 43:4) And hence it was that he so envied the swallow and sparrow, even because they could come to the altar of God, where he had promised to give his presence, when he, as I think, by the rage of Saul, was forced to abide remote. ‘My soul longeth,’ saith he, ‘yea, even fainteth for the courts of the Lord; my heart and my flesh crieth out for the living God. Yea, the sparrow hath found a house, and the swallow a nest for herself, where she may lay her young, even thine altars, O Lord of hosts, my King, and my God: Blessed are they that dwell in thy house, they will be still praising thee.’ Then after a few more words he saith, ‘For a day in thy courts is better than a thousand. I had rather be a doorkeeper,’ I would choose rather to sit at the threshold of thy house, ‘than to dwell in the tents of wickedness’; and then renders the reason—‘For the Lord is a sun and shield: the Lord gives grace and glory,’ &c. (Psa 84)

The presence of God, and the glory and soul-ravishing goodness of that presence, is a thing that the world understands not, nor can they as such desire to know what it is.

4. These good men come to God upon other accounts also; for so it is that they have many concerns with God.

(2.) They come to God by Christ for the weakening of their lusts and corruptions; for they are a sore, yea, a plague to a truly sanctified soul. Those, to be rid of which, if it might be, a godly man chooseth rather to die than to live. This David did mean when he cried. ‘Create in me a clean heart, O God, and renew a right spirit within me,’ (Psa 51:10); and Paul, when he cried out, ‘O wretched man that I am, who shall deliver me from the body of this death?’ (Rom 7:24)

(3.) They come to God by Christ for the renewing and strengthening of their graces. The graces that the godly have received are, and they feel they are, subject to decay; yea, they cannot live without a continual supply of grace. This is the meaning of that, ‘Let us have grace,’ and, ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.’ (Heb 4:16)