1. Of God. God is the chief good. Good so, as nothing is but himself. He is in himself most happy; yea, all good; and all true happiness is only to be found in God, as that which is essential to his nature; nor is there any good or any happiness in or with any creature or thing but what is communicated to it by God. God is the only desirable good; nothing without him is worthy of our hearts. Right thoughts of God can ravish the heart; how much happier is the man who has an interest in God? God alone can put the soul into a more blessed, comfortable, and happy condition than can the whole world; yes, and more than if all the happiness created by all the angels of heaven did dwell in one man’s bosom. God is the upholder of all creatures, and whatever they have that is a suitable good for their kind, it is from God; by God, all things have their subsistence and all the good that they enjoy. I cannot tell you what to say; I am drowning! The life, the glory, the blessedness, and the soul-satisfying goodness that are in God are beyond all expression.
2. Now there must be in us something of a suitableness of spirit for this God before we can be willing to come to him.
Therefore, if God has been with a man and has left some impression of his glory upon him, that man cannot be willing to come to him aright. Hence it is said concerning Abraham that, to his coming to God and following of him aright, the Lord himself did show himself unto him—’ Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, and said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee.’ (Acts 7:2, 3, Gen 12:1)
This God of Glory, the sight and visions of this God of Glory, provoked Abraham to leave his country and kindred to come after God. The reason why men are so careless and indifferent about their coming to God is because they have their eyes blinded. After all, they do not perceive his glory. God is so blessed that if he did not hide himself and his glory, the whole world would be ravished with him. But he has, I will not say reasons of state, but reasons of glory, glorious reasons why he hid himself from the world and appeared but to particular ones. Now, by thus appearing to Abraham, down fell Abraham’s vanity and his idolatrous fancies and affections, and his heart began to turn unto God, for there was in this appearance an alluring and soul-instructing voice. Hence that which Moses calls here an appearing, Christ calls a hearing, a teaching, and a learning—’ It is written in the prophets, and they shall be all taught of God. Every man, therefore, that hath heard and hath learned of the Father, cometh unto me,’ that is, to God by me. But, I say, what must they hear and learn of the Father but that Christ is the way to glory, the way to the God of glory? This is a drawing doctrine, wherefore that which in this verse is called teaching and learning is called, in the verse before, the drawing of the Father—’ No man can come to me except the Father who hath sent me to draw him’; that is, with powerful proposals, alluring conclusions, and heart-subduing influences. (John 6:44,45)
Having thus touched upon this, we will now show you what kind of people they are who come to God through Christ and then draw some inferences from this as well.
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