The Spirit of Bondage and Adoption, Treatise 2 · Chapter 54
CHAP LIV. A Queſtion anſwered, How a man may procure this boldneſſe; both thoſe that have never had it, (though under Aſſurance) and thoſe that have, and have loſt it, are directed.
Queſt. BUt ſuppoſe I cannot come to God in this manner with an holy boldneſs, how ſhall I procure it?
Anſw. I anſwer, either
1 Thou haſt never had this actual boldneſs and confidence in prayer, though thou haſt had a juſt right to it. Or elſe
2 Thou hast had it, and haſt now loſt it.
1 If thou haſt, notwithſtanding thy Aſſurance of Gods love, or at leaſt, ſome comfortable whiſpers thereof in thy heart, never had this boldneſſe in Gods preſence (as it is poſſible it may bee the caſe of many a child of God. Some children, even of earthly parents, though they be aſſured of their fathers love, yet cannot, for their hearts put on a bold face to ſpeak to them, as ſome others can: and ſo 'tis often, according to the different tempers of Gods children to be ſeen in their addreſſes to God.)
I ſay in this caſe.
[1.] Thou muſt look upon it as a duty, ſo grounded, as before, and ſuch a duty as God is exceedingly delighted withall: and ſo ſtrive to break the bonds of ſinfull modeſty. There is a ſinfull modeſty, which the very Philoſophers condemne as a vice in morality, and call it foreign, which is nothing but a rustick, and fooliſh weakneſs of countenance, by which a man is hindred from juſt and honourable actions, becauſe hee cannot look diſcouragements, and oppoſitions in the face, as he ought to do.
This is an infirmity, even in Gods people. They come to God many times in Duty, as if they were doing that that they are aſhamed to bee ſeen in, and are afraid of being taken in the fact.
This they muſt labour exceedingly againſt as an infirmity, and often remember that they offend againſt an expreſly commanded Duty, if they come not boldly to the Throne of grace.
[2.] Labour to fortifie thy ſelfe againſt all ſuch things, as may weaken thy confidence. Such as,
(1) The conſideration of Gods greatneſs and majeſty, with thine own vileneſſe and unworthineſſe. In which caſe, conſider,
(1. True, this ſhould ſtirre up a fear of reverence, and caution, that thou do nothing unworthy ſo great a preſence, Eccleſ. 5. 1. But thou muſt take heed of a fear of diffidence, a fainting, diſcouraging fear: and to this end conſider,
(2 That though God be a great God, and a great King, above all gods, yet he is thy Father; and Royal dignityes, though they require a reverence ſutable to the diſtance that ought to be between a Prince and a ſubject, and that, even from a ſonne; yet they ſtoop themſelves exceedingly to relations. Ahaſuerus, though none be diſpenſed with for intruding into his preſence without a ſolemne call by the holding forth of the golden Scepter, yet remitts of the rigour of that ceremonious diſtance to Heſter his wife: and Solomon Heſt.when his mother Bathſheba comes to him upon the throne, he ariſes and commands a ſeat to be ſet for her on his right hand. 1 Kings 2. 19.
(3. That that great God hath promiſed to ſtoop and condeſcend to a way of communion and familiar converſe with ſuch vile creatures, under the ſenſe and apprehenſion of their own vileneſſe, Iſa. 66. 2 & 57. 15. Pſalm. 138. 6. Though the Lord be high, yet hath he reſpect to the lowly. So that no man hath more right to boldneſſe in the preſence of God, then he that is moſt ſenſible of his own vileneſs. God will not upbraid ſuch a petitioner with his vileneſs, Jam. 1. 5.
(4. That the Saints of God have married theſe two together, a ſerſe of their own vileneſs, and a gracious boldneſs in the preſence of the Lord. David never prayes more boldly, then when he acknowledgeth his own unworthineſſe, 2 Chron. 29.
And 'tis remarkable, how bold Abraham was, and yet how much humility he manifeſted in one chapter, Gen. 18. 27, 30, 32.
5. That the worthineſs, in which we are to expect acceptance from the Lord, is not in our ſelves, but in the Lord Jeſus, ſo that although in our ſelves, we have cauſe to hang down our heads, yet in him we may lift them up with confidence. We cannot plead, we are worthy; but we may plead, Father, though we are not worthy, yet he is worthy for whom thou ſhouldſt do this. Father, thou canst not be juſt (I confeſs) to me, if thou do not puniſh my ſinnes; but thou canſt not be juſt to Chriſt, if thou do not pardon them. Thou art not juſt to me if thou do not reject my perſon and prayers, but thou art not juſt to Chriſt if thou do not accept them. 'Tis no wonder the Prieſthood of Chriſt is every 1 John 1. 9. Rom. 3. 25. 26.where made the ground upon which we are preſſed to this boldneſſe. As, in the places before quoted, Heb. 4. 15, 16. & 10. 20▪ 21, 22.
(2) Againſt the preſent unfitneſs and indiſpoſedneſs of thy heart in prayer, and the unſutableneſſe (upon that account of thy prayers) to his greatneſſe, majeſty, and holineſſe, (another hindrance) fortifie thy ſelf, by conſidering
(1. That (although it be thy duty to ſtrive againſt, and grieve for, and labour by all poſſible means to quicken thy ſelfe from that dead and dull frame of ſpirit; yet) thy Father knowes how to pity and pardon invincible diſtempers of ſpirit, and defects in prayer, eſpecially when thou groaneſt under them. Pſal. 103. 13. As the Father pitieth his children, ſo the Lord pitieth them that fear him. Now a Father will look upon the good will of a child that offers at the performance of a ſervice to him beyond his ſtrength, and accept it with pity to, and compaſſion upon his weakneſſe. God accepts in this caſe the will for the deed, and according to what a man hath, not according to what he hath not.
(2. That our boldneſſe and confidence in prayer is injurious to Chriſt, if we lay any of the weight or ſtreſſe of it, upon our own performances. Becauſe our prayers were never intended for ſuch means as procure acceptance by their own efficacy, but mreely as means ſanctified by God to conveigh to us what God gives upon the account of Chriſts purchaſe. So that if I put any prevalency upon mine own prayers, when never ſo excellent, or make the imperfections of them a ground of diſtruſt, I wrong Chriſt.
(3. That Jeſus Chriſt is an High-Prieſt conſecrated by God for this very purpoſe, to take away the iniquity of my holy things Exod. 28. 38. This was typified in Aarons plate of pure gold upon his forehead, wherein was written, Holineſſe to the Lord; which he alwayes wore before the Lord, to ſignifie, that he was to bear the iniquity of their holy things, whoſe offerings he preſented: And thus Jeſus Chriſt ſtands before the Lord with a plate of pure gold, even the perfection of his owne righteouſneſſe and merits upon his forehead, and in them is written Holineſſe to the Lord, upon the account whereof the Saints may bee aſſured of the acceptance of all their ſervices as holy. Compare this with Apoc. 8. 3 The Angel of the Covenant, is there repreſented ſtanding at the Altar, with a golden cenſer and much incenſe; a golden, holy nature, in which there was no ſinne, and much incenſe of merit, which hee offers with the prayers of all Saints upon the golden Altar of his divinity before the Throne.
3 Againſt the guilt of ſin (another hinderance) conſider,
(1 Forgiven ſinnes are no ſinnes in the account of God. Therefore, ſaith God, I will blot out your iniquities as a thick cloud, Iſai. 44. 22. The cloud when it is ſcattered by the wind and Sun, hinders no influences from the heaven upon the earth. Neither doe the ſinnes of Gods people hinder any entercourſe between God and the ſoule, when God is once reconciled unto them againe. The Lord is ſaid alſo, to put away the ſins of his people, as far as the Eaſt is from the West, Pſal. 103. 12. to cast them into the depths of the Sea, Micah. 7. 19. to blot them out, ſo as to remember them no more, Iſai. 43. 25. So that though ſinne ſhould be ſought for, yet there ſhall be none, Jer. 50. 20.
(2. That we have an Advocate to plead with God, that hath ſatisfied for them, and therefore can anſwer all objections in that behalfe, 1 Joh. 2. 1, 2.
3. The neglect of prayer, under the guilt of ſinne, will harden the heart, and alienate thee the more from God. The longer a child keeps out of the fathers ſight after a fault, the more he dreads it.
[3] Study promiſes. Thoſe are the great charter of a Chriſtian; what God hath promiſed I may boldly aske. O never be beaten from that plea. All thy preſent diſcouragements are but Satans tricks and querkes, by which he endeavours to baffle thee out of thy pleas and claims, to make thee urge promiſes faintly and doubtingly: and if he can do that, be gets an imcomparable advantage upon thee. When I have an honeſt mans promiſe, if he ſeem to act contrary thereunto, I will never leave urging his promiſe till I have obtained what I deſire: come to God and ſay, Lord, I confeſs, hadſt thou not promiſed, I ſhould not have dared (conſidering mine own unworthineſs) to have opened my mouth before thee: but ſeeing I have a promiſe, I will never hold my peace, I will not be daunted out of my ſuit, by any poſſible diſcouragements. If thou canſt not ſhake off thine own promiſes and merciful engagements, I am reſolved thou ſhalt not ſhake off me.
[4.] Be frequent in thy converſes, and familiarity with him. Acquaint thy ſelf with God. A man that is ſhy of asking of a friend at firſt ſight, growes more acquainted by uſe and cuſtome of acquaintance. 'Tis Eliphaz his good counſel, Job 22. 21. Acquaint now thy ſelf with God; i. e. by familiar converſe, and it followes, Thou ſhalt lift up thy face to God, ver. …6. This will make thee bold to come to God in prayer.
[5] Study God in Chriſt more, and take heed how at any time thou vieweſt God out of him. I have given you ſome light touches before of the improvement of Chriſts name in prayer for the attainment of ſpiritual boldneſſe.
I ſhall here enlarge in ſome few things more, which do not ſo properly relate to the particulars which occaſioned thoſe touches, and ſo require a diſtinct conſideration.
1 Study God in his Engagements to Chriſt in thy behalf.
That he ſhall have the full power of all the Treaſures of God, whence any particular ſouls wants may be ſupplyed. Treaſures of Grace, Iſai. 11. 2. and theſe for his people. The Ointment on his head reacheth his garments, Pſalm 133. 2. Joh. 1. 16. And strength. I have laid help (ſaith he) upon one that is mighty. Help? What help? ſurely ſufficient ſupplies, and means of relief for all his people, in all their wants and exigencies, Pſal. 89. 19. Sutable to this is that Phil. 4. 13. And for all ſupplies. See Col. 1. 19. It pleaſed the Father, that in him ſhould all fulneſſe dwell. Why ſo? ſee verſe 18. Becauſe hee was to have plenitudinem capitis, the fulneſſe of an head. He is the head of the Body. So that whatever I want, it is for ſecurity (if I may ſo ſay) already made over to that friend in truſt, ſo as God to eternity can never revoke it.
2. Study God in his performances to Chriſt. He never asked any thing, no, not in the days of his humiliation, in which he did not prevaile; Father, I thank thee (ſaith he) that thou haſt heard me, and I know thou heareſt me alwayes, John 11. 41, 42. Many thouſands have made uſe of his name from the beginning of the World, and never any one failed of acceptance to this day.
3. Conſider the neere union between the divine nature and the humane in Chriſt. That it is not onelyonly an union of relation as between friend and friend, father and ſonne, nay, nor husband and wife; (and yet this laſt is ſo near an union, that the Scripture calls them two, one fleſh.) But a real, perſonal union, in which God and man make up the ſame one perſon, Chriſt. Now ſurely this nearneſſe of union between God and our nature, cannot but infer the moſt entire friendſhip, and by conſequence the moſt full communion that can be. And as by the relation that wee have to his humane nature, now marryed to the divine, we are emboldened by the relation of our fleſh to come to Chriſt, and he by the relation of his fleſh bound to ſympathize with us; ſo by the relation that his fleſh in this union hath to God the Father, we may come to God the Father too, with aſſurance that this marriage into our kindred, muſt needs derive ſome more particular reſpect unto his family, and humane relations. And to encourage thee to this, I add, that no natural relation, that he had in the World, (as ſuch) would be more prevalent with him, then thou, if thou be of his family by faith. No, not his very mother according to the fleſh; ſo that were I of the Papiſts mind, for praying to Saints to intercede for me to Chriſt, I ſhould as boldly uſe any of the glorified Saints as her mediation; and if ſhe were on earth, if ſhe prayed in her ſonnes name, ſhe had no more advantage by the relation of a mother to his natural body, then another Saint by the relation of a member of his myſtical body. For as Chriſt received not his perſon from the virgin, but his nature, ſo hee cannot be affected with any ſuch perſonal reſpects as we are: but whoever doth the Will of his Father, (as himſelf ſaith, when his mother and brethren came upon the account of relation to call him off from a work that concerned the ſpiritual good of other Saints) is his brother, his ſiſter, and his mother, Mar. 3. 34, 35. i. e. As dear as any of thoſe Relations: And for this reaſon (I doubt not) when his mother, (it is likely upon the account of her relation) ſpake to him to work a miracle in turning water into wine; (that ſhe and others might not think that upon that ground he would do more for her then for other Saints) he anſwers her by the common terme of woman, and takes her up ſo ſhort, Joh. 2. 4. It may be, you may conceive if you had a natural relation to Chriſt, you might be more bold with his name to the attainment of any thing from God. I tell you again, the meaneſt woman here, upon Chriſts account may aske as boldly, as the Virgin Mary might: becauſe the union between God and man in Chriſt is not ſuch an union in which he aſſumed a humane perſon, but only an humane nature.
[6] (And laſtly) pray not (ordinarily) but upon a due preconſideration of the wants you are under, with the exigency and neceſſity of your condition. This (I have before told you) will cauſe boldneſſe. He that is in want, ſtrains no complements. This conſideration made Heſter bold, Heſt. 4. 13, 14, 15, 16, 17. ſhe and her people were like to periſh by Hamans plot, and if ſhe went not in, there was no preventing it, therefore (ſaith ſhe) I will go in boldly, not ſtraining at legal formalities. I can but periſh by going in, and I ſhall periſh if I go not in; therefore I will go in, though not according to Law, and if I periſh, I periſh.
Anſ. 2. If thou be one that hath had this boldneſſe in the preſence of God, and haſt loſt it, my advice to thee for the recovery of it, is,
(1. Enquire how thou haſt loſt it, whether
1 By ſome renewed ſin. This is a thing that will make a Saint hang down his head in the preſence of God, Pſal. 40. 12. David under the guilt of ſin complains, Mine iniquities take ſuch hold of me, that I cannot lock up. And Ezra coming to God in relation to others under a great ſin, Lord (ſaith he) I am aſhamed, and bluſh to lift up my face to thee Ezra 9, 6. Ever ſince ſin came into the world, ſhame came in with it. Adam, when he had ſinned, hid himſelf from God; hee could not endure the preſence of God as before, Gen. 3. 8.
But of this, as of the following Hinderances of boldneſſe, I have ſpoken before, and therefore ſhall but touch them now.
2. By ſome groſſe neglect of keeping conſtant communion with God in Duty. It may be, thou art growne a greater stranger to God then before, God hath not been viſited by thee as frequently as he was wont to be.
3 By ſome ſinful neglect of ſtirring up the Graces of God in Prayer. Thou haſt prayed (it may be) but in a cold, formal, ſuperficial way. If any of theſe be the cauſe of it, my advice to thee in the next place is (as formerly.)
(2 Remember whence thou art fallen, and repent, and do thy firſt works. Remove the obſtacle (as was directed above in the caſe of loſt Aſſurance) and then thou maiſt renew thy confidence.
(3 Practiſe all the Helps to the recovering of this holy confidence when it is loſt, which are above preſcribed to the attainment of it at the firſt. Look on it as a Duty, fortifie againſt the forementioned diſcouragements, ſtudy Promiſes, renew thy apprehenſions of God in Chriſt, come with a due pre-conſideration of thy wants, and the exigencies of them.
(4 To theſe add,
1 An holy expoſtulation with God concerning former familiarities. Mind the Lord of the acquaintance that hath been between him and thy ſoul, intreat him to continue it; Lord, where are thy ancient loving kindneſſes? How many hours have I ſpent in familiar intercourſe of love between thee and my ſoul I but Lord, now thou art a ſtranger to me, and there paſſeth little of common courteſie between us. Lord, why doſt thou make thy ſelf ſtrange to me? Cauſe thy countenance to ſhine upon me as in the dayes of old. So we uſe to recover familiarity with friends, call old paſſages to mind, and this occaſions diſcovery of the reaſons of that alteration of countenance and carriage, and produceth new mutual engagements.
2 A renovation of that Covenant of friendſhip between thy ſoul and God. Aſſure him in the ſtrength of Jeſus Chriſt, that thou wilt omit no office of kindneſſe and reſpect for time to come; but wilt every way to thy utmoſt ability walk worthy of a renewed acquaintance, if he will re-admit thee to ſuch an intimacy. Such a condition (I am perſwaded) David was in, Pſalm 101. O when wilt thou come to me! ver. 2. And then he vowes what he will do to maintain familiarity with him, if he will receive him to the ſame intimacy as formerly, I will walk in my houſe with a perfect heart. &c.