The Throne of Grace, Sermon 8
SERMON. VIII.
HEB. IV. 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 to the firſt of the Bleſſings to be got at the Throne of Grace, which we ſhould come for, Obtaining of mercy. The ſecond is the finding of Grace, to help in time of need. This Expreſſion finding of Grace, is probably borrowed from the Old Testament, wherein the beſtowing of Favour is uſually ſo expreſſed. We find it in Mens Pleadings with one another. So Jacob to Eſau, Gen. 32.5. and Gen. 33.8. Theſe are to find grace in the ſight my Lord. And he pleads upon it, ver. 10. If I have found grace in thy ſight, then receave my preſent at my hand, for therefore I have ſeen thy face, as though I had ſeen the face of God, and thou waſt pleaſed with me. Jacob had ſeen God's Face that morning, and had found grace in his ſight, and he remembers it when he finds grace in the ſight of his angry Brother. So we find the Phraſe uſed in dealing with God, by Moſes. Exod. 33.12,13. Yet thou haſt ſaid, I know thee by name, and thou haſt ſound grace in my ſight. Now therefore, I pray thee, If I have found grace in thy ſight, ſhew me now thy way, that I may know thee, that I may find grace in thy ſight.
The firſt thing I would remark here, is, the Connexion betwixt theſe two Bleſſings and Errands, Obtaining of Mercy, and Finding of Grace. Mercy and Grace are joined together by God, and are not to be put aſunder by Man. Many would ſeparate them; they would be content to obtain mercy, but they care not ſo much for his grace. But ſuch are only profane ignorant perſons, that know neither God nor themſelves, nor his Mercy nor his Grace. The Lord will not give Mercy without Grace, nor Grace without Mercy; all that receave either, receave both; and all that would have either, muſt ask both; and none can ask either aright, but he that asks both.
This Grace we are called to come to the Throne of Grace for the finding of, is ſpecified from its great advantage and uſefulneſs: It is Grace to help in time of need. The Words in the Original are, Grace for ſeaſonable, opportune help. It is the nature of this Grace, that it is helpful; its helpfulneſs mainly appears in a time of need: A time of need will come; this Grace is to be asked before that time come, it is to be waited upon till the time of need come, and uſed when it comes.
The Truth to be ſpoke to, is this plain one: That all that hear of God's Offer of Grace, ſhould come to God to ask it, to get it, to find it. Men ſhould come to God's Throne of Grace, for Grace for themſelves. They ſhould come to God in Chriſt Jeſus, for the Grace of God in and by Christ Jeſus. This is a Truth ſo bright in its own evidence, that there is no need to confirm it. What hath been ſaid of coming to obtain mercy, is equally binding unto coming to find Grace.
Two things then I would ſpeak unto at this time. 1. What is this Grace we are called to come to the Throne of Grace for. 2. What finding of Grace is; what ſpecialty is there in this expreſſion. It is certain, never did a Man find Grace, before Grace found him. Grace is always the firſt finder: But the ſenſe of it, and our knowledge of our having found it, follows after.
1. What is this Grace we are to come to the Throne of Grace for finding of. We have need to know this diſtinctly. The reaſon why many are ſo confuſed, and dark, and barren in their Prayers, is, becauſe they know not what is to be got by Prayer. If we had a a clear knowledge of the full extent of this Grace, that is to be diſpenſed at this Throne of Grace, we ſhould quickly know what to ask, and find matter for asking continually.
This Grace of God, that we are invited to come to the throne of grace for finding of, comes under three different Conſiderations. 1. As it is in the Fountain from whence it flows. 2. As it is in the Channel in which it runs. 3. As it is in the Veſſels that do receave it.
1. Grace conſidered as in the Fountain from whence it flows, is Grace in God. The Scriptures take notice of the ſpecial Intereſt that each of the Three bleſſed Perſons of the Godhead have in the diſpenſing of Grace. We find the Father called the God of all Grace, 1 Pet. 5.10. and there Chriſt is alſo named, and the Holy Ghoſt implyed. The Father, the God of all Grace is the Caller, he calleth us to his eternal Glory by Chriſt Jeſus, we are fitted for the poſſeſſion of it by the Grace of the Holy Ghoſt. Our Lord Jeſus Chriſt is oft ſpoke of, as the Fountain of Grace. John 1.14. Full of Grace and Truth; and that we might know that this Fountain-fulneſs in him, is for Communication, ver. 16. And out of his Fulneſs have all we receaved, and grace for grace. The Holy Ghoſt is called the ſpirit of grace. Heb. 10.29. of grace and ſupplication. Zech. 12.10. Of Faith. 2 Cor. 4.13. When we come to the throne of grace, for grace in this Conſideration, we come for the manifeſtation and communication of grace from the Fountain, according to his Will and our Need, for the carrying on of our Salvation to the Praiſe of his grace. It is to be obſerved in that Apoſtolick Wiſh, which by a good Cuſtom is made the concluding Bleſſing in Chriſtian Aſſemblies. 2 Cor. 13.14. The grace of the Lord Jeſus Chriſt, and the love of God, and the communion of the holy Ghoſt, be with you all, Amen, That there is grace in the Fathers love, and grace in the Communion of the Holy Ghoſt, as well as there is Love and Communion in the Grace of our Lord Jeſus. For grace is in all divine Favour and in all its Fruits, freely beſtowed on the undeſerving Sons of Men.
2. Grace may be conſidered as it is in the Channel in which it runs, in the Way and Means of its conveyance, uſually called the means of grace, and this is the Goſpel. It's true, that this form of ſpeech, means of grace, is not a Scriptural Phraſe, though it be uſual with us. But by it, we mean nothing, but ſuch means, as are hallowed by Divine Inſtitution, and backed with a gracious Promiſe of beſtowing grace on the right Uſers thereof; the main of which means, is the Goſpel it ſelf, called by Paul in Acts 20.24. the Goſpel of the grace of God. and ver. 32. the word of his grace. And in Tit. 2.11. the Goſpel is called ſimply, the grace of God. If you take away the Doctrine of Free grace, you take away the Goſpel. It is but an empty Shadow, a falſe Name, to call that Doctrine, Goſpel, that is not the Word of his grace. The grace of God in the means, is univerſally offered to all that hea… the Goſpel, but the Bleſſing it ſelf is ſovereignly diſpenſed, like grace. There is ground ſufficient in the Promiſe, for Faith in waiting on the Lord in the uſe of his Appointments: But yet the Lord never uſed any outward mean, that was always effectual to all them that had it. The greateſt of any outward means that ever Men were under, was the perſonal miniſtry of Chriſt, yet all his Hearers did not believe, yea, but a few did. John 6.26, &c. What a heavenly Diſcourſe doth Chriſt deliver? but what was the effect of it? ver. 66. From that time many of his Diſciples went back, and walked no more with him. The Lord hath wiſely ordered it thus, that the means (the Channel his grace runs in) are at ſome times, and to ſome Perſons, filled with his grace; and at other times, are but empty Pipes, that the means themſelves may not be doated on, and that the Fountain may ſtill be depended on. When then we come to the throne of grace, for Grace as in the means, we come begging, that the Lord who hath appointed the means, and keeps the Bleſſing of them in his own Hand, would fill the means with his Grace, and fill our Souls with the communication of that grace, in our uſe of theſe means.
3. Grace is conſidered as it is in the Veſſels that receave it, in Men that partake of it. And here it will be needful to diſtinguiſh. The grace of God as receaved, comes under a very notable diſtinction, of common grace and ſaving grace, or ſpecial. Somewhat hath been hinted of the ſame diſtinction, betwixt common and ſpecial ſaving mercy. But of this diſtinction as to grace receaved, I would ſpeak more fully.
Common Grace, is ſo called, not becauſe it is ordinary and uſual (for in bad times it is rare enough) but becauſe it is not ſaving. It's moſt likely, that in ſuch happy times (which we cannot now boaſt of, but only hope for) when ſaving grace is beſtowed on many, common grace is diſpenſed more frequently alſo. That there is ſuch a thing as common Grace, is as certain, as it is, that there is ſuch a Creature (if I may ſo call him) as a Hypocrite in the Church, or in the World. For an Hypocrite is nothing elſe, but an unrenewed ſinner painted over with more or leſs common Grace. And to Men that ſee the out-ſide of others only, he may appear like a true Chriſtian.
I would give ſome particular Inſtances of this common grace. 1. There is a common enlightening grace, a common Illumination. Heb. 6.4. and 10.26. the Apoſtle ſuppoſeth that there is an enlightening, and a receaving a knowledge of the truth that may be, where a fatal Apoſtacy may follow. The Lord may give the Light of his Word, and in, and by that Light, may dart in ſome clear Beams of Goſpel-Truth, on ſuch that are led no further. It is far from being true, that all knowing Heads have ſound Hearts. There may be, and often is, much clear Light in the mind about points of ſaving Truth, when there is no Senſe, no Savor, no Faith in the Heart. Acts 26. We find Paul ſpeaking in the moſt noble Aſſembly, that it's like he ever ſpoke in. A King and Queen, and a Roman Governour, greater than both. In this Auguſt Aſſembly, Paul, though a Priſoner in Bonds, remembers his being an Apoſtle, and preacheth Chriſt, and takes Christ's grace in converting him, for his Text. ver. 24. When he is thus ſpeaking, Feſtus ſaid with a loud voice, Paul, thou art beſide thy ſelf, much learning hath made thee mad. At the ſame time, ver. 28. Agrippa ſaid unto Paul, Almoſt thou perſwadeſt me to be a Chriſtian. This was a great deal better then Feſtus's Word; yet a poor Word in it ſelf. It ſpoke ſome glancing of ineffectual Light on his mind. An Almoſt Chriſtian, and no more, is but a Sinner almoſt ſaved and no more: or one that is no Chriſtian, and never ſaved at all.
2. There is common awakening grace. The Lord ſometimes alarms the Conſciences of the Ungodly, and may raiſe a great Senſe of Sin, in ſuch as are never forgiven; and fears of Hell, yea a fore-taſt of Hell, in ſome that never eſcape it. I have ſinned, ſaith Pharaoh: I have ſinned, ſaith Saul: I have ſinned, ſaith Judas, in betraying innocent blood. Alas! poor wretch; it had been better to have confeſs'd his Sin againſt his Maſter, to his Maſter, than to his Murderers. Felix trembled when Paul preached. It was grace in God, to come ſo near to him, and great Power was put forth: What elſe could make ſuch a great Prince, as Felix was, to tremble at the Words of a poor Priſoner ſtanding before him in his Chains? Awakening grace is but common grace. The Law wounds many a Conſcience that the Goſpel doth not heal; becauſe not applyed to. No Wound can the Law make, which the Goſpel cannot heal. Boaſt not of your Wounds by the Law, unleſs you can tell how you were healed. There is no cure for a Conſcience wounded by Sin and the Law, but the Blood of Jeſus ſhed for Sin. Did ye come to it? Heb. 12.24. Did he apply it to you? Were you cured of your Wounds before ye went to him, and before he came to you? Woful is that Cure, and worſe than the Wound. Many poor Creatures are wounded by the Law, and to the Law they go for Healing. But God never appointed the Law to heal a wounded Conſcience, and it never did, nor can, nor will, to the end of the World, nor to Eternity. It is Chriſt's name, and property, and glory, to be the only Phyſician of Souls; and all muſt die of the Diſeaſe of Sin, that are not his happy Patients.
3. There is common restraining grace. An Act of God's grace and wiſdom, which he often puts forth in his ruling of this wicked World. How quickly would this. Earth become a Hell, were it not for this reſtraining grace? If all unrenewed Men were permitted by God, to commit all the Sin Satan tempts to, and their Natures incline them to, there would be no living in this World for the golly. This reſtraining grace we find a Heathen …ad, Gen. 20.6. I with-held thee from ſinning againſt me, faith the Lord to Abimelech. And which is more, we find a great Saint praying for it. Pſ. 19.13. Keep back thy ſervant alſo from preſumptuous ſins, let them not have Dominion over me: That is, lay a powerful reſtraint on me by thy grace, that when I am tempted, my way may be hedged up, and I may be kept from complying with the Temptation. But yet bare reſtraining grace is not deſired by a Chriſtian in good caſe, without ſanctifying grace: He deſires not only the reſtraining of the outward Acts of Sin, but the removing of inward Inclinations, to Sin; he begs the renewing and changing of the Heart. So David, when he had fallen foully, by the ſtrength of inward Corruption, and God's leaving him to himſelf; when recovered by Grace, and renewed unto Repentance, prays like a wiſe Believer. Pſal. 51.10. Create in me a clean Heart, O God, and renew a right ſpirit within me.
4. There is common aſſiſting grace. Many a bad Man hath had good Aſſiſtance from God in a good Work. The Spirit of God hath cloathed many, and enabled them to great and good Works, which God gets Service by, and the World good by, though the Doers thereof be not accepted. Matth. 7.22. Many ſhall ſay to me in that day, Lord, Lord, have we not propheſied in thy name? and in thy name have caſt out devils? and in thy name have done many wonderful works? All great things, and all done in Chriſt's Name, and done by his Aſſiſtance. In their caſting out of Devils, and in working of Miracles, there was an exerting of Omnipotency, with and by their Faith, which is the greateſt divine Aſſiſtance we can imagine. And no doubt they were aſſiſted by Chriſt's Spirit in their prophecying in his Name. Now ſuch things they thus did; Chriſt in his Reply denies not their doing of them, finds no fault with the Works in themſelves, but all his Quarrel is with the Workers. I never knew you, you are workers of iniquity.
5. To common Grace, belongs ſome Comfort and Joy reaching the Heart in hearing the Word. Our Lord expreſly explains the Stony ground this way. Matth. 13.20. He that receaved the ſeed in stony places, the ſame is he that heareth the word, and anon with joy receaveth it.
Laſtly. There is reforming grace, that belongs to common grace. The power of the Word may come ſo on natural Mens Conſciences, that they may reform many things. As Mark 6.20. Herod when he heard John Baptiſt, did many things and heard him gladly. So 2 Pet. 2.20.
If any ſay, What, ſhould we come to the Throne of Grace for common Grace? I anſwer, Not for it alone, but for it, and better. It is a mercy to have common grace; it is grace, that is, undeſerved; but it is a woful Snare to him that reſts in it. If the Lord reſtrain your Corruptions, if he enlighten your Minds, and awaken your Conſciences, if he aſſiſt you with Gifts for good Works, if he help you to mend any thing that is amiſs in your Converſation, bleſs him for all, but reſt not on any of theſe things. It is a higher and better Grace that is Saving, and that you muſt ſeek after.
Saving grace as diſtinct from, and beyond all that is common, reſpects three things.
1. It reſpects and works a change in a Man's State, which common grace never performs. Saving grace changeth a Perſon's State; by this grace an Enemy is reconciled to God, a guilty ſinner is juſtified freely through the redemption that is in Chriſt Jeſus, a Stranger receaves Sonſhip by Chriſt. Common Grace never alters the State of a Man's Perſon, but it leaves him where it found him; it never doth, nor can, take him out of the old Stock of fallen. Adam, he ſtill lyes in that Pit, and is never by it tranſlated into Chriſt, and engraffed in him as a new Head. But ſaving grace, when it comes, doth all, Eph. 2.4,18.
2. Saving grace reſpects Man's ſinful nature, and changeth it. And this grace, thus working, is called Regenerating, Sanctifying, and renewing of Men. Chriſt calls it, being born again. John 3.3. If any man be in Chriſt through this grace, he is a new Creature, 2 Cor. 5.17. This the Apoſtle calls, Tit. 3.5. According to his mercy he ſaved us, by the waſhing of Regeneration and renewing of the Holy Ghoſt. Natural Men are apter to look to their Converſation, than to their Nature. They may ſee many things amiſs in their way, who are loath to look into their Heart, and if Light ſhine in to diſcover inward Heart-faults, they are ſtill backward to own that all is naught, and that there is no good in their Hearts. If the Light purſu… them yet cloſer, and make them ſee that all is ſtark naught within, they are ſtill more backward to own the true Spring of their Diſeaſe, and the true Remedy for it: That all this Dominion of Sin over them, flows from the natural State of their Perſons, as ſtanding ſtill in, and under the firſt ſinful Adam, and can never be altered and mended, but by Grace putting them into Chriſt, as the Root of their New Life.
3. Saving grace reſpects and works on the new Nature. Special grace not only changeth a Man's State, nor his old corrupt Nature only, but it works on this new Nature wrought by Grace. The ſpecial Operation of the grace of God in and from the Fountain, is upon his own new Creation in the Hearts of his Children. We cannot conceave it fully, our Minds are not able take in theſe depths of God. We hear from, and read in the Word, of the intimate Correſpondence the Lord entertains with them in whom he dwells. Chriſt dwells in the heart by faith, Eph. 3.17. His Spirit dwells in his people, Rom. 5 9,10,11. But what is it in their Hearts that he dwells in? He dwells in his own Workmanſhip in their Hearts, in his own new Creation, in his own Garden he hath planted in them. There his Preſence is, and there his Eye is, on that his hand is; this is that he waters, and carefully looks after. When a Believer comes to the Throne of grace for this grace, he comes to beg that the new Creation in him, may be viſited, refreſhed, and ſtrengthened, and brought to Perfection. They that have no planting of Chriſt in them, want this Errand to the Throne of Grace, that Believers daily come upon.
So much for the firſt thing, What this grace is.
2. What is the finding of this grace; why the Apoſtle uſeth this Phraſe, different from the former, about mercy? That was obtaining of mercy, this is finding of grace. Mercy and Grace are near a-kin, and ſo is obtaining and finding. Beſides the Hebrew Phraſe, remarked already, theſe things I would note in it.
1. I conceave that this Phraſe of finding grace doth imply the Duty of ſeeking it: According to our Lord's own direction, Matth. 7.7. Ask, and it ſhall be given you: Seek, and ye ſhall find; knock, and it ſhall be opened unto you. Where, and in ver. 8. our Lord gives three Commands to one Duty of Prayer, under three ſeveral Names, and ſix Promiſes for Encouragement, under three different Names alſo, redoubled.
2. This form of ſpeaking, points forth the giving and beſtowing of Grace. His Grace and Favour is what is given to, beſtowed on, and enjoyed by them that come to the throne of grace. When the old World was exceeding bad, all ſtark naught, and but one good Man in it (you muſt needs think that it was a bad World then) and that was Noah, Gen. 6.8. But Noah found grace in the eyes of the Lord. This Word we ſhould regard the more, that it is the firſt place where the grace of God is mentioned in Scripture. Thee have' I ſeen righteous before me in this generation, ſaith the Lord to him, Gen. 7.1. And how this Man came by his Righteouſneſs, ſee in Heb. 11.7. By Faith Noe being warned of God of things not ſeen as yet, moved with fear, prepared an Ark for the ſaving of his houſe, by the which he condemned the World, and became Heir of the Righteouſneſs which is by Faith. Who but the Spirit of God by Paul (who I think was the Pen-man of this Epiſtle.) would have found the Righteouſneſs of Faith in Noah's building of the Ark? Many, nay, moſt of Men, called Chriſtians, cannot ſee this Righteouſneſs that is by Faith, in the Goſpel it ſelf. There was a brave inheritance and Eſtate in this Righteouſneſs of Faith, ſecured and revealed in the firſt Goſpel, Gen. 3.15. Of this Eſtate Abel and Enoch were poſſeſſed, and Noah became, that is, declared himſelf an Heir of it, by his Faith and the Fruits of it. The whole World had the Warning, Noah from God, the World by Noah; all were equally concerned in the danger: Noah preached it to them, and God's Spirit was with him, ſtriving with them 120 Years. But not one Man found grace, but he alone. A prodigious depth of Judgment and Mercy. Such a Man a… Noah, preached ſo long to a world of the ungodly, as 2 Pet. 2.5. and not one ſingle Man or Woman believed. He only found grace in the eyes of the Lord. Jer. 31.2. Thus ſaith the Lord, the people that were left of the Sword, found grace in the wilderneſs, even Iſrael, when I went to cauſe him to reſt. It is a great bleſſing to find grace any where; but to find grace in the Wilderneſs; to find grace where, and when, the Sword of God's Anger and Juſtice is deſtroying multitudes, is heightened grace. Grace falls ſtill on Remuants. Juſtice and Wrath ſeizeth on the Bulk and whole Piece, Rom. 11.5. A Remnant according to the election of grace. ver. 7. The election obtained it (that is, grace) and the reſt were blinded and hardened. The more be left, and the fewer be ſavingly taken, the greater is the grace ſhewed to thoſe ſew, and the more happy are they that find it.
3. In this Phraſe of finding grace, there may this be conceaved, if you will underſtand it rightly, the Caſualty of the getting of grace. There is no ſuch thing as Caſualty to God: He always knows when, and where, and on whom, to beſtow his grace: But the beſtowing of his grace is a meer Caſualty to all Men, both to them that receave it, and to others that look on. My meaning is, grace comes unlooked for, undeſerved, undeſtred, unexpected, in its firſt viſit eſpecially. So that all Receavers of it may ſay as Hagar, the only good Word we have of that Bond-woman. Gen 16.13. And ſhe called the name of the Lord that ſpake to her, Thou God ſeeſt me (happy are they that can name God from his grace and mercy to them. David calls him, the God of my mercy, Pſal. 59.10,17.) for ſhe ſaid, Have I alſo here looked after him, that ſeeth me? The Lord hath had his Eye on me for good, when I was not thinking on him. Grace always comes at firſt by ſurprize. How many are there, that attend diligently on all the means of grace, and never find grace? When ſome that come, but by accident (as we think) grace finds them, and they find it. This is the Treaſure hid in the Field of the Goſpel; bleſſed is he that finds it. Matth. 13.44. Many dig in this Field, and never find the Treaſure in it. Men ſhould uſe means, Prov. 8.33,34. Miniſters ſhould deſign wiſely to catch Souls, and labour painfully in it; but the Lord in his Application of his grace, paſſeth by many that we would faineſt have ſaved, and lights on others we never thought on. And let him do with his own grace as ſeemeth him good. Little thought little Zacheus of Salvation, when he climb'd the Tree to ſee Jeſus paſs by, Luke 19. If Chriſt had not call'd him down, the poor rich Publican was as like as any in the Company, to have let Chriſt paſs on in his Journey. When Saul was going his wicked Journey, Acts 9. who would have thought that grace would have fallen on him as it did! All Partakers of grace, that can remember its firſt Viſit, can witneſs, that their finding of grace was a meer Caſualty to them: they thought not of it, they ſought it not, yet it found them, and was found by them. Iſa. 65.1. I am ſought of them that asked not for me. I am found of them that ſought me not. Seeking is our Duty, and finding is our Mercy; but, both right ſeeking, and gracious finding are ſingly owing to his grace. The Apoſtle, after a deep Diſcourſe of the Sovereignty of God in diſpenſing his grace, ſaith, Rom. 9.30,31. What ſhall we ſay then? that the Gentiles which followed not after righteouſneſs, have attained to righteouſneſs, even the righteouſneſs which is of Faith. But Iſrael which followed after the law of righteouſneſs; hath not attained to the law of righteouſneſs? The cauſe of Iſrael's miſſing Righteouſneſs, he gives, ver. 32. Becauſe they have ſought it, not by faith, but as it were by the works of the Law, for they did not build and believe on Chriſt as a Foundation, but ſtumbled at him as a ſtumbling ſtone. A moſt dreadful way of ruine, for Men to break their Necks on the Saviour. But the Apoſtle gives no cauſe why the Gentiles attained the Righteouſneſs of Faith; but his Diſcourſe hints it plainly. Grace ſent the Goſpel to them, and grace bleſſed it to them in working Faith in them, by the which they laid hold on the Righteouſneſs offered to them, and ſo they were poſſeſſed of it, and ſaved by that poſſeſſion.
Appl. Should we come to the throne of grace for grace? then, 1. I infer, That every Man ſhould pray. Have you found grace already? Come for more; for more grace is needed by you, and more is to be had from the giver. It is a bleſſed Name of God, much to be called upon by us, Jam. 4.6. He giveth more grace. It is much that he giveth any grace at all; but more, that he ſtill gives more. If he gives more and more grace, you ſhould come more and more for this more grace. If you have never receaved grace, you muſt come to this throne of grace, where only it is to be found. This Text hath a ſtrong Argument in it, as well as a great Encouragement. Are Men invited to the throne of grace that they may find grace? then ſurely graceleſs Folks ſhould mainly come, and have moſt need to come. You will ſay, That the Prayer of the wicked is an Abomination to the Lord: True; what then? Therefore ſay you, I ſhould not pray. A bad inference. But ſay you, were it not better that a Man ſhould mend and grow better, and then come, and not till then. This is a perverſe method, that Satan befools multitudes with. I pray you, How long may a Man be a mending himſelf, ere he be one bit better, till the grace of God come and mend him? A ſinner never doth know truly his badneſs, till he ſee it incurable by all his own doings, and that it is only curable by Sovereign grace. Men ſee a little of the fruits of ſin in their Walk; and them, or ſome of them, they think they may remove; and ſo indeed they may: But the Fountain remains ſtill, and will ſend forth its Streams one way or other. Till a Man ſee his Heart and Nature, he ſeeth but the out-ſide of ſin in himſelf. It's the ſight of ſin in our nature, of ſin as our nature, that is truly humbling; then a Man ſeeth himſelf quite loſt, and for ever undone, without any poſſible ground of hope, unleſs Almighty free grace undertake for him.
In anſwer to this Objection, in all its ſtrength, I ſay four things.
1. Coming to the throne of grace for grace, is required by God. He commands it as a piece of Honour to him, that all ſhould implore his grace. No ſinful or miſerable Circumſtances can be in the condition of any out of Hell, that can diſſolve Mens Obligation to this Duty. The power of ſin and guilt on an ungodly Man, diſables him quite from the right performance of any Command of God, but doth not looſe the Obligation of God's Law upon his Conſcience. You are bound to pray, you cannot pray. This is your ſtrait, own it. Grace can only extricate you out of it.
2. Secure neglect of Prayer is a great deal worſe, than a faulty-managing of it. Let ſuch Folks ſay then, I will pray, and try to pray, and though I ſhould marr twenty Prayers I will pray ſtill; for it is better to try as we can, than to neglect it quite. What know you but grace may come in, and help you, when ſinking under the weight of Prayer?
3. Is not that a good Prayer, and fit for your caſe? Luke 11.1. Lord teach as to pray. Lord teach us to come the right way to the throne of grace. If you can ſay no more, ſay that, and you can ſay nothing better. An humble groaning to Chriſt, to be taught by him to pray, hath more of true Prayer in it, than many fine Words, which Men call Prayer, and commend as brave praying.
4. Is it not a throne of Grace you are called to come to, that ye may find grace? You want grace and cannot come, ſay ye; you want grace, and therefore come, ſay I. You are not to bring grace of your own working, but to find it of his giving, at this throne. Would you have grace? come and get it. Men periſh under the Goſpel, only for their refuſing of the grace of God: And juſtly are they counted Refuſers of grace, that will not come where it is to be found: And moſt righteous is their Condemnation.
2. Inference. Should we come to the throne of grace, that we may find grace? Then Prayerleſs people are graceleſs people. Grace is only to be had at this Throne; therefore ſuch as have no buſineſs at the throne of grace, are graceleſs people. A Prayerleſs Perſon is a graceleſs Perſon: A Prayerleſs Family is a graccleſs Family: and London would be a graceleſs City, and England a graceleſs Kingdom, if there were no ſeekers of God in them. But bleſſed be God, there are a great many: The Lord make them an hundred times more, and that our Eyes may ſee it, as Joab ſaid to David, about numbring of Iſrael, 2 Sam. 24.3. Jer. 10.25. Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not on thy Name. Heathens that know not God, and Families that call not on his Name, are the ſame ſort of Folks, and the ſame Wrath of God hangs over them. Wrath overtakes all that have not found grace at this throne.
3. Inference. It follows alſo, that the moſt diligent plyers of the throne of grace are the greateſt receavers of grace, and the greateſt receavers of grace are the greateſt comers to, and uſers of the throne of grace. Would ye try the meaſures of grace receaved? Try it by your diligence in praying. Some would fain know how it is with their Souls: Here is a ſhort, plain, and ſure mark to judge it by. How goes the work of Praying? It is a better Mark, than your increaſe in Light and Knowledge of the Letter of Goſpel-Truth; better than to try your ſelves by your publick Duties, and attendance upon all outward Ordinances. It is impoſſible that a Man can be diligent, painful, and ſerious in plying of the Throne of Grace, but there will be Grace found, more or leſs, of one ſort or other. Every one muſt ſay with the Pſalmiſt, Pſal. 73.28. But it is good for me to draw near to God: and the oftener, the better. He hath not ſaid to us, that we ſhould ſeek his face in vain, Iſa. 45.19. And none of the Seekers of his Face dare ſay, that they do ſeek him in vain, unleſs in a fit of Temptation, when they lie against their right. It is alſo as impoſſible, that the work of Grace can proſper, when this High-way is unoccupied (sa Deborah ſings, Judg. 5.6.) That Chriſtian that lets Graſs grow in the Road betwixt him and Heaven, Rottenneſs is entring into his Bones, a Conſumption is coming on upon his Soul, and the holy fleſh is paſſed from him (as Jer. 11.15.) The Savour and Reliſh the Soul finds in approaching to the throne of grace, is the ſureſt Teſt of Soul-proſpering. In this I appeal to the Conſciences of all that ever knew Communion with God. Is it not beſt with you every way, when you are moſt with him? Do not your Burdens grow light, when you caſt them on the Lord? Is not your Path plain, when his Candle ſhineth upon you? And doth it not ſhine, when you are much in his Company? Difficulties evaniſh, and hard Work grows eaſie, when the Lord is with you, and you with him. See how the Apoſtle joyns things together. Jude. 20,21. But ye, beloved, building up your ſelves upon your moſt holy Faith, praying in the Holy Ghoſt, keep your ſelves in the love of God, looking for the mercy of our Lord Jeſus Chriſt unto eternal life. Your Faith, your Love, your Hope, are all to be acted in Prayer, and are cheriſhed by Prayer, and ſtrengthened by the Anſwers of Prayer. Would you have plenty of the Grace of God? Here is a plain and ſure way taught you by the Apoſtle, and he joyns himſelf with them he exhorts: Let us come to the Throne of Grace, that we may find Grace.