The Throne of Grace, Sermon 1
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.
THE main drift of the bleſſed Apoſtle, the Holy Ghoſts Penman, in this Excellent Epiſtle, is to ſet forth the preheminence of our Lord Jeſus Chriſt, firſt in his Divine Perſon, far above all Angels, who are bid Worſhip him, even when dwelling in Man's Nature. If the God-head of our Lord Jeſus Chriſt be hid from the readers of this Epiſtle, it muſt be by a ſpecial Power of the God of this world on their unbelieving minds: 2 Cor. 4.3,4. Will blinded men forbear to call the Son, God, when the Father ſpeaks ſo? Chap. 1.8. Thy Throne, O God is for ever and ever. Then the Apoſtle ſpeaks of his Incarnation; chap. 2.11. &c. and therewith ſpeaks of his Prieſthood. chap. 3 The Apoſtle compares Chriſt with, and prefers him above Moſes; chap. 3. then above Aaron as a Prieſt; chap. 7. and compares him with Melchiſedech, an eminent Type of Chriſt. By this Epiſtle we may know what Paul's reaſonings with the Jews were; Acts 9.23. and what is the right way of dealling with the Jews at this day; till Chriſts Divine Perſon, and Righteouſneſs, and Prieſthood have more room in the Religion of the Gentiles, Chriſtianity is not like to leaven the Jews. This Doctrine of Chriſt's Prieſthood, and of the Sacrifice of himſelf he offered in that Office, the Apoſtle doth often intermix with ſuitable Exhortations from it; as in the context, ver. 14. Seeing then we have a great highprieſt (all the Old Teſtament Highprieſts were but types and ſhadows of Him, and were but little highprieſts) that is paſſed into the heavens (no highprieſt but Chriſt went further than the Holy of Holies for the peoples advantage) Jeſus the Son of God, let us hold faſt our profeſſion. The dignity of Chriſt in his advanced State, as well as his Grace in his humbled State, lays Chriſtians under a ſtrong engagement, to cleave to him, with ſteadfaſt confidence. Yet for as great as this perſon is, and for all that he is in Heaven, and in unſpeakable Dignity and Glory there, you muſt not think, that he in Heaven, and we on Earth, can have no communion: ver. 15. for we have not an highprieſt which cannot be touched with the feeling of our infirmities, (though now he hath none of his own, yet can he feel theſe of his people, and his feeling engageth ſpeedy relief). The reaſon the Apoſtle gives for this ſympathy of Chriſt with his people, is from Chriſt's experience, when on earth, But was in all points tempted, like as we are, yet without ſin. The Apoſtle delivers the mind of the Holy Ghoſt about Chriſt's ſympathy, negatively, we have not an high-prieſt which cannot be touched with the feeling of our infirmities; in which manner of exhortation, he reflects on the meanneſs of the Levitical Prieſts, to whom it was impoſſible to know and feel all the infirmities of the people, for whom yet they appeard before God; and he implys the affirmative ſtrongly, we have an high prieſt which can be (and is) touched with the feeling of our infirmities. How a ſinleſs man, as Chriſt ever was, can be touched with the feeling of the infirmities of ſinners, and many of theſe infirmities, ſinful ones; How a glorified man, as Chriſt now is, exalted to, and poſſeſſed of the higheſt Glory and Bliſs, can be, and is, touched with the feeling of all the infirmities of all his people, is what the word plainly reveals to be believed, but its not to be fully known, till we come to Heaven. But he is the Head, and all his people are his Body, his members, of his fleſh, and of his bones, Eph. 5.30. a marvellous word. Can the fleſh be torn, and the bones be broken, and the head not feel it? Though he be glorified, above what we can conceave, he is a living, ſenſible and compaſſionate Head, and as nearly and cloſely united to all his Members now, as when they ſaw with their eyes, and heard with their ears, and with their hands handled the word of life. 1 John 1.1. There is nothing ails a poor Believer in Chriſt, there is no groan riſeth from his diſtreſſed Heart, but it is immediately felt at the tender Heart of the Lord Jeſus at the Fathers right hand. We would groan and ſing with the ſame breath, if we believed this firmly.
In my Text there is a moſt bleſſed exhortation from this ſame ground of Chriſt's ſympathy in Heaven, unto a bold approaching to the Throne of Grace. The nativeneſs, and ſtrength of the Inference is obvious to the moſt ordinary attention. The exhortation is unto the improving of the greateſt priviledge, an erected and revealed Throne of Grace, and that in the practice of the greateſt Duty, believing approaching unto this Throne, or unto God ſitting on this Throne of Grace.
What I would take up in, and handle in ſpeaking to, theſe words, ſhall be the reſolution of four weighty Queſtions, which ſhould be in the hearts of all worſhippers of God.
1. The firſt great Queſtion is, Where may I find God? This was Job's queſtion and wiſh: Job 23.3. O that I knew where I might find him? that I might come even to his ſeat! and that this ſeat, was a Throne of Grace to Job, is evident from ver. 6. This Text tells you, God is on a Throne of Grace. A fit place for God to be ſought in, and where only he can be found graciouſly by a ſinner.
2. Queſtion, is, How ſhould we come to God on this Throne? Let us come boldly, ſaith the Apoſtle. The original word ſignifieth, coming freely, with free open bold ſpeaking, pouring out all our hearts and minds, to him. Let us come, without making uſe of Saint or Angel, to introduce us to this Throne. Any poor ſinner may come himſelf alone to this Court, and that boldy without fear of being repulſed
The 3 Queſtion is the hardeſt, what ground hath a ſinner for this boldneſs? The ground the Apoſtle gives for it, is hinted in the word therefore, which relates to ver. 14, 15. Becauſe of Jeſus the Son of God, our great high-prieſt in heaven. If we had not ſuch a high-prieſt, miniſtring in glory at the high Altar above, no ſinner could come boldly to the Throne of Grace on earth. So he argues, chap. 10.19,20,21,22.
4. The laſt queſtion, is, What ſhall we get, and for what may we come to this Throne of Grace! The Apoſtle ſpeaks fully to this in the Text, let us come, that we may obtain mercy, and find Grace to help in time of need. Theſe precious things, Mercy and Grace are ſcattered round this Throne; any poor needy creature ſhould come for a ſaving Alms from this Throne, and may have it for the coming.
The firſt of theſe I would begin with. Where is God to be found? The Apostle tells us, on a Throne of Grace. This word is only here: no where elſe in the Scriptures is the word to be found; but what is ſignified by it, is frequently in the Old and New Teſtament, as we ſhall hear. But though the phraſe, the Throne of Grace, be only once named in this, Heb. 4.16. yet the thing ſignified, is ſo precious, and the expreſſion of it, is ſo ſavory, ſignificant, and ſuitable, that this form of ſpeaking, the Throne of Grace, is become famous, known, and uſed amongſt Chriſtians, and will doubtleſs be till the end of Time. As long as God hath a mind to give Mercy and Grace, as long as any of the Children of men are ſenſibly needy of Grace and Mercy, and askers and receivers thereof from the Lord, (and that will be till the Heavens be no more) this Throne of Grace will be plyed and praiſed.
I would firſt conſider the proper meaning of this word, a Throne of Grace. It's obvious, that the Apoſtle in this Epiſtle, doth every where (if I may uſe a much abuſed word) Chriſten the Old Teſtament Types, and gives them New Teſtament names, and applys them to the Doctrine of Chriſt, he is teaching the Chriſtian Jews, he writes to. The Old Teſtament Church knew what a high-priest was, what his Inſtitution, Office and performance were in the Tabernacle in the Wilderneſs, and in the Temple of Solomon in Canaan: But both Aron and his Succeſſors, and the Tabernacle and Temple, were but Types and Shadows of Jeſus Chriſt in his Perſon and Office. There was the Holieſt of all, into which the High-Prieſt went alone, and only once a year; in this was the Ark of the Covenant, and the Mercy Seat, and Cherubims covering it, (whence theſe common expreſſions in the Old Teſtament of Gods dwelling between the Cherubims, and of believers truſting in the ſhadow of his wings). Now the holieſt of all was their Type of Heaven, and the Ark, Cherubims, Mercy-Seat, were but all ſhadows (as the Apoſtle calls them heb. 10.1.) of our Lord Jeſus Chriſt, and of that peace with God, and acceſs to God, that he hath wrought out for men. More particularly, that moſt ſacred of all things in the Jewiſh Old Teſtament-worſhip, that was called the Mercy-Seat, the Apoſtle calls a Throne of Grace, thereby teaching us, that whatever of Divine Grace was revealed and tendred to, or perceived and received by the faith of the Old Teſtament Believers in their right uſe of theſe ſacred old Inſtitutions of God to his Church, the ſame with great advantage Believers under the New Teſtament have in Jeſus Chriſt, the Body, Antitype, and ſubſtance of them.
We find 3 moſt ſolemn Things in the Old Teſtament, in which the Mercy-Seat (the Type of the Throne of Grace in the New Teſtament) was applyed unto. 1. The moſt ſolemn approach was made unto God, in the High-prieſts going in once a year to the holieſt of all, where the Mercy-Seat was. This was made, not by the people in their own perſons, nor by any ordinary Levite, who were priviledged with a greater nearneſs to God, then the people, Numb. 16.9. Nor by any of the inferior Prieſts of the Houſe of Aaron, to which family the Office of Prieſthood was by divine appointment confined; nor by the High-prieſt himſelf, but only once a year at a determinate time, and with many appointed Ceremonies of preparation and performance. Some tell us of a cuſtom in their Worſhip, that Muſick by Singing and Inſtruments was uſed by the people, to expreſs their Joy and Praiſe, when the High-prieſt returned ſafe out from that Sacred and Awful place, the Holy of Holies. 2. The moſt ſolemn attonment for the ſins of Iſrael was made at the Mercy-Seat. This was done in that yearly entrance of the High-prieſts into the Holieſt of all. Lev. 16.12,13. eſpecially ver. 14. And he (Aaron, the firſt of that Order of Prieſts) ſhall take of the blood of the Bullock, and ſprinkle it with his finger on the Mercy-ſeat caſtward; and before the Mercy-ſeat ſhall he ſprinkle of the blood with his finger, ſeven times. ver. 30. On that day ſhall the Priest make an attonement for you, to cleanſe you, that ye may be clean from all your ſins before the Lord. 3. The moſt ſolemn anſwers were given by God to their High-prieſt; Exod. 25.17,22. where we have the Inſtitution of the Mercy-ſeat, and the form of it. And there (ſaith the Lord) will I meet with thee, and will I commune with thee. And again Exod. 30.6. What the Old Teſtament Ʋrim and Thummim was, and what their Shechinah was, neither Jew now, nor Christian know, though they gueſs; Only that they were ſpecial manifeſtations of the grace and favour, and mind of God, which expired with, and ſome of them, its thought, before the end of that miniſtration. But all theſe three Glories and Dignities and advantages of their Mercy-ſeat are all to be found in Christ Jeſus, who repreſents his people before God, and preſents them to him, who hath made the perfect attonment for all his Iſrael, and who declares to his Church all the ſaving will of God, which he heard and received of his Father.
The Apoſtle here in this Epiſtle, and in this Text, would have all Belivers in Chriſt to know, that the New Teſtament Throne of Grace, is the ſame in ſubſtance with, and with great advantage above the Old Teſtament Mercy-ſeat. See Heb. 9.4.—8.
The Truth I would ſpeak to is this, That God in the Goſpel ſits on a Throne of Grace, and from it calls and invites ſinners to come unto him. Let us come to the Throne of Grace, certainly means, Let us now come to God ſitting on a Throne of Grace; Let us take both direction and encouragement to come to God, becauſe he is on a Throne of Grace.
In handling of this point of Doctrine, I would ſhew Three things. 1. What this Throne of Grace is, and how diſtinguiſhed from other Thrones of God, ſpoke of in the word. 2. Why it is ſo called, a Throne, and a Throne of Grace. 3. What coming to this Throne is.
1. What is this Throne of Grace, and how diſtinguiſhed from other Thrones of God, ſpoke of in the Word. Theſe other I would firſt name to prevent miſtakes.
1. We find a Throne of Glory much ſpoke of, a Throne of the Eſſential, Incompreheſible Glory of God. This no man can approach to. Of this the Apoſtle ſpeaks: 1 Tim. 6.16. He dwelleth in light that no man can approach to, whom no man hath ſeen, nor can ſee. Marvellous is this Light. We find the more light there be in or about a perſon or. thing, the more eaſily and clearly it is perceived. As the Sun is ſuch a glorious Body, that though it be at a vaſt diſtance from the earth we dwell on, we yet can take it up with our eyes immediately; aſſoon as it ſhines, we can ſee it, becauſe of its light: It is its own light and nothing elſe, that doth or can diſcover it. If the Sun did withdraw its own light, all the eyes of men, and all the artificial Fire and Light men can make, would never help us to find it out. But ſuch is the Majeſty of God, that he is clothed with it. Pſal. 93.1. Men are dazled and confounded by a little Ray of his Glory. With God is terrible Majesty. Job 37.22. This is not the Throne we are called to come unto. They are but triflers in Religion, that know not in their Experience, how overwhelming the Views and Thoughts of Gods Majeſty and Glory are, when he is not ſeen as on a Throne of Grace. I remembred God and was troubled, ſaith one Saint; Pſal. 77.3. I am troubled at his preſence, when I conſider, I am afraid of him; ſaith another. Job 23.15. No wonder Manoah ſaid unto his Wife, we ſhall ſurely die, becauſe we have ſeen God. Judg. 13.22. When a view of the Heavenly Glory of Jeſus Christ makes John, who was wont to lean on his boſom in his humbled State, to fall down at his feet as dead, Rev. 1.17.
2. There is a Throne of Gods Government of the World, oft ſpoke of Pſal. 9.4,7. On this Throne God fits and rules all things at his pleaſure, and in Infinite Wiſdom. This Throne is to be believingly regarded by us, but it is not the Throne of Grace that ſinners are called to come unto, for Grace and Mercy.
3. There is a Throne of Gods Justice ſpoken of. This is that Throne David deprecates his being brought before, Pſal. 143.2. Enter not into judegment with thy ſervant, for in thy ſight ſhall no man living be justified. If a man be wronged and oppreſſed by men ſtronger than he, he may appeal to this Throne of Juſtice and expect redreſs. But if a mans buſineſs be with God, he ſhould be afraid of this Throne of Juſtice. Men are oft proud and vain in their thoughts, and before others; but if the Lord call them before this High Court of Juſtice, they will ſurely be caſt. Job 9.2,3. How ſhould a Man be just with God! If he will contend with him, he cannot anſwer him one of a thouſand. When God ſits on a Throne of Juſtice, to judge men according to his Law and their Works, nothing but Condemnation can juſtly be pronounced on ſinners. Whoever he be of ſinful Adam's ſeed, that expecteth ſaving favour from God's Throne of Juſtice, will find himſelf wofully deceived.
4. We find the Throne of the last judgment: before this all muſt appear. 2 Cor. 5.10. Rev. 20.12. This is not the Throne of Grace in the Text. No grace nor mercy is ſhown to any from this Throne, but to them that have plyed and ſped at the Throne of Grace before. When our Lord comes and ſits on the Throne of his Glory, Mat. 25.31. no ſinner that hath deſpiſed his Grace now, will find any quarter then. Luke 19.27.
What then is this Throne of Grace? It is God in Christ, dealing with men according to the Grace of the Goſpel. It is God in Christ reconciling the world to himſelf, not imputing to them their treſpaſſes. 2 Cor. 5.19. It is Christ ſet forth by God, to be a propitiation. Rom. 3.25. This is the true Mercy-ſeat or Throne of Grace, or Propitiation. 1 John 2.2. & 1 John 4.10. This is the New Court or Throne erected by God and declared in the Goſpel, to which ſinful man is invited to come.
2. Why is it called a Throne of Grace. Paſſing what is ſaid, of the Apostles alluding to the Mercy-ſeat in the Tabernacle and Temple of Old.
1. It is called a Throne, becauſe of the Glory and Majesty of God manifested here. God's condeſcending to diſplay and diſpenſe his Grace and Mercy to ſinners, is no debaſing of God, but an advancing of his Glory: When he gives Grace, he acts Royally, and as a King, with Majeſty. Araunahs offering to David, is ſaid to be like a King; 2 Sam. 24.23. he was no King, but a Subject, but he had a free noble Heart. The Lord on this Throne of Grace, diſpenſeth all acts of Grace with great Majeſty, and as a King. But not as a King-Judge and Ruler, but as a King-Benefactor, and Giver. This Royalty of Grace ſhines, 1. In the greatneſs of the Gifts, Grace and Mercy. Vaſtly above all that the Creation can give. 2. In the manner of giving. Free, Soveraignly free. Grace and Mercy is his own, and he doth with them as he will. When Moſes prays, Exod. 33.18. I beſeech thee ſhew me thy Glory: We cannot conceive what was in his holy heavenly heart. He was now juſt come down from the Mount the firſt time, he is going up again to ſpend other 40 days there in ſuch Communion with God, as never meer man enjoyed before or ſince, out of Heaven; he had prevailed with God for Iſrael, and hath a moſt gracious anſwer verſ. 17. And the Lord ſaid unto Moſes, I will do this thing alſo that thou hast ſpoken; for thou hast found grace in my ſight, and I know thee by name. What means Moſes then by this prayer? Ver. 18. What ever he meant, the Lords anſwer is much to be obſerved. Verſ. 19. And he ſaid, I will make all my goodneſs (or Beauty) paſs before thee, and I will proclaim the name of the Lord before thee. (What is in this Name that hath ſo much of Glory and Goodneſs in it, as ſhould ſatisfie ſuch a mighty hungerer for more of God, as Moſes was?) I will be gracious to whom I will be gracious, and will ſhew mercy on whom I will ſhew mercy. God's Glory ſhines highly, in his being the Soveraign diſpoſer of his own Grace and Mercy: and happy is the Believer that adores this glorious Soveraignty. Paul in Rom. 9.15.25. makes a deep improvement of it. Jer. 17.12. A glorious high throne from the beginning, is the place of our ſanctuary. See then that you in all your pleadings for Grace and Mercy, remember that you are before a high ſtately Throne. Approaches to God on the Throne of Grace, ſhould be managed with the deepeſt Reverence and Humility. So did the Publican, when he came to it; Luke 18.13. God be merciful (propitious) to me a ſinner (or me the ſinner, the great ſingular ſinner: So the Greek runs, as Luke 7.37,39.) The deepeſt, profoundeſt adoration of the Glorious Majeſty of God, is performed by a ſelf-condemned ſinner, pleading at this Throne for the obtaining of the ſoveraign free grace of God. Lastly, it is called a Throne, becauſe Grace reigns and is enthroned here. Rom. 5.21. Grace reigns through righteouſneſs unto eternal life by Jeſus Christ our Lord. Bleſſed Reign: and bleſſed are all that are under the Reign and Dominion of the Grace of God. Sin reigned through the unrighteouſneſs of the first Adam unto eternal death, if men be let alone, and if Grace do not break this Reign of ſin; and Grace reigns through the righteouſneſs of the Second Adam unto etrnal life; and nothing can dethrone Grace; it will prevail, and reach its end, eternal life, in all it falls upon. O that captives to Satan, and ſlaves to Sin and the Law, would long to be under the Reign of this ſtately power, the Grace of God? And that Believers themſelves would give a more free and large ſubjection to it!
2. It is called a Throne of Grace: 1. Becauſe Grace erected and reared it up. Pſal. 89.2. Mercy ſhall be built up for ever. Nothing but Grace and Mercy framed the Throne of Grace. I may allude to the Lords ſtately words to Job 38.4,5,6, ſpeaking of the firſt Creation (but this Throne of Grace was fixed before, as the King himſelf ſaith, Prov. 8.23. I was ſet up from everlasting, from the beginning, or ever the earth was.) Where waſt thou when I laid the foundation, and who laid the corner stone thereof? No creature was on the Counſel: It is a Divine Contrivance; but now it is revealed, our faith on the ground of this Revelation, may and ſhould go back, and take a refreſhing view of this eternal Contrivance. The Lord builds a Houſe of Mercy, that a company of ſinners may dwell in, with him, for ever. What laid the foundation of this houſe, but Grace? What laid the Corner Stone of this Throne, but Grace? What brings in the Inhabitants, preſerves them, and perfects them, but Grace? For whom is it prepared, and by whom ſhall this Houſe of Mercy be poſſeſſed, and with whom ſhall it be filled, but with, veſſels of mercy whom he had afore prepared unto glory? Rom. 9.23.
2. It is called a Throne of Grace, becauſe Grace hath here, and here only, a glorious diſplay and diſcovery. Till men get a ſight of God in Christ, they cannot tell what the grace of God is; ſearch Heaven and Earth, you can never get a view of God's Grace, till ye come to this Throne. You may ſee Gods Infinite Power, and Wiſdom, and Goodneſs written in great Characters, in the great volume of Creation and Providence; But till ye come to know God in Christ on this Throne, you can never ſee that Divine Dainty, and Saving Bleſſing, the free Grace of God: Grace as an everlaſting fountain in the Heart of God, pouring down, ſtreaming forth, eternal Salvation on ruined unworthy ſinners. Men ſhould make a viſit to the Throne of Grace, if they had no other errand, but to get a ſight of this precious Thing, the Grace of God. A right ſight of it is ſaving. Believers ſhould long to be in Heaven, if they had no other errand, then to ſee the Spring-Head of that Flood of Grace that came down from Heaven, to drag them out of Hell, and to draw them up to Heaven.
3. It is called a Throne of Grace, becauſe all the Acts and Sentences paſt at this new Court, are all acts of Grace, all the Bleſſings given from this Throne are all of meer Grace. Nothing is here, but Grace. John 1.17. The law was given by Moſes, but Grace and Truth came by Jeſus Christ. Was there no Grace nor Truth under the Law? Yes, a great deal; but it all belonged to Jeſus Christ. There was Grace under the Law, but none, but what related to Jeſus Christ: There was Truth under the Law, but only as Christ was pointed at; otherwiſe all were but vain and beggerly Rudiments, and empty dark Shadows. The Jews ſee nothing of Christ in the Old Teſtament, and therefore find neither the ſaving Mercy nor ſaving Truth of God in it. And it is much worſe with men (Christians I cannot call them) that ſee as little of Chriſt in the New Teſtament. Take the Chain of Salvation and all the Links of it, as the Apoſtle names them; Rom. 8.29,30. and all of them are of Grace. We are choſen by Grace; we are given to Christ by Grace; Redeemed by him by Grace; By Grace we are juſtified through that Redemption; by the ſame Grace we are adopted; by the ſame Grace we are ſaved by the waſhing of Regeneration, and renewing of the Holy Ghoſt; and by Grace we ſhall be glorified. And they that will not claim theſe bleſſings, and hold them by this Tenure of free Grace, I dare not ſay that they ſhall never have them (for this Grace can overcome its greateſt enemies) but I may ſay, that they have at preſent, no part or portion in this matter, and when they come to partake of Grace, and to know the Grace of God in Truth, as Col. 1.6. they will be of another mind, and count it the beſt Tenure to hold all by, even by free Grace. Yea after all the Riches of Grace poured forth on Believers in this life, when they come to receive the Crown of Glory, they receive it as humbly, yea more, than they did any former Act of Grace from this Throne. The overcomer by the Blood of the Lamb, will receive the Crown from his Glorious Redeemer, as humbly, and with owning it as a gift of Grace, as much, as ever he did receive a pardon in that Blood, when his head was on the Block, and the Ax of Law and Juſtice lifted up to cut him off for his Iniquity. There may be proud Pleaders for (or rather preſumers and expecters of) the Crown of Glory, but no proud receivers of it. We muſt look for the mercy of our Lord Jeſus Christ unto eternal life. Jude 21. Merit and Worth are only for Hell; and they have no room in Heaven, nor in the way to it. Juſtice reigns in Hell, and Grace in Heaven. So all will find that come to Heaven, and ſo muſt they all know and believe, that would be there. Sinners that are for Merit, will find it ſadly in Hell; Mens Merit makes Hell, and Christ's Merit makes Heaven. Rom. 6.23.
4. It is called a Throne of Grace, becauſe the Glory of Grace is the last and highest end of the building of this Throne, and of all the acts of Grace diſpenſed at it, and from it. That proud Monarch ſpoke vainly and wickedly, Dan. 4.30. and was quickly by God, puniſhed ſeverely for his ſin. If we may be allowed to allude to ſuch words, we may ſay of the Throne of Grace, Is it not that high Throne that God hath built for the houſe of his Kingdom, by the might of his power, and for the honour of the Majesty of his Grace? Are any choſen in Christ, and predeſtinated to the adoption of Children by him? It is to the praiſe of the glory of his grace? Eph. 1.4,5,6. Do they believe by Grace? it is to the praiſe of his glory; verſ. 12. are they ſealed, and at laſt poſſeſſed of Heaven: that is to the praiſe of his glory. verſ. 14. Are they quickned, when dead in ſin, and advanced in and by Christ Jeſus: this is to the praiſe of his Grace. Eph. 2.4.7. All the bleſſings in Time and Eternity, that the Heirs of Grace enjoy, are all to the praiſe and glory of that Grace they ſpring from. We read in the word, of none of the Counſels of God, before the Creation of all things, but of his purpoſe of ſaving of a company of poor ſinful men by Jeſus Chriſt, and of no other deſign in this purpoſe, but to magnifie his Grace in ſaving of them this way. So much of the ſignification of this word, a Throne of Grace.
3. What is it to come unto this Throne of Grace. Though the proſecuting of the Exhortation in this Text, will open up▪ the nature of this coming more fully, yet I would ſpeak ſomewhat of it in this place.
1. This coming implys a ſtate of diſtance from this Throne in them that are called to come. This is called, being far off, Eph. 2.13. and this ſtate all men by nature are in. Men are in God's Eye and Hand, he is not far from every one of us, for in him we live, and move, and have our being. Acts 17.27,28. As the Pſalmiſt ſpeaks excellently in. Pſal. 139. of the nearneſs of men to God, and of his Omnipreſence, and Omniſcience. But his gracious preſence, as on a Throne of Grace, is far from all then by nature, and they far from it. This preſence is far from man's knowledge; no knowing of it but by Revelation: Far from mens attainment; for no man can come unleſs he be drawn of God, John 6.44. Far from their Experience, and far from their Love; for they are alienated from the life of God. Eph. 4.18. And in his favour is life, Pſal. 30.5. and in nothing elſe.
2. It is alſo implyed in this Call to come, That there is a gracious proviſion made and revealed by God, for the removal and making up of this Diſtance, and getting of a gracious nearneſs to God. This is in the Conſtitution and Revelation of this Throne of Grace.
3. That the improving of this Proviſion is Mens Duty, and ſhould be their exerciſe, in order to poſſeſs and enjoy the Priviledge and Advantage, of this Proviſion.
What then is this Coming to the Throne of Grace?
1. It is in Believing on Jeſus Chriſt. This is the firſt approach to the Throne of Grace. He is the propitiation and Mercy-Seat and Throne of Grace. 1 John 4.10. Believing on him is coming to him, John 6.35. It is coming to the Father by him. John 14.6. It is believing on God by him. 1 Pet. 1.21. It is believing on him, and on him that ſent him. John 12.44. Believing on Jeſus Chriſt, is an imploying of Chriſt in way of Truſt, as to all his fulneſs of Grace, and our utter indigence thereof: Whatever a man do, whatever Exerciſes of Religion he be taken up in, he never comes to the Throne of Grace, till his heart and Soul go forth towards Jeſus Christ, for Righteouſneſs and Life. The firſt right ſtep heaven-ward, is ſaving faith in Christ. Nothing ſavingly good can preceed it, and all ſaving good follows it; for faith unites the man to Christ, and all the fruits of Holineſs and Righteouſneſs, ſpring from the virtue of the Vine Christ, with whom the Believer hath firſt union by Grace, and then communion of Chriſts grace, by which he lives, and works, and grows.
2. Coming to this Throne, is acted in all acts of Goſpel-worſhip, and in the uſe of all Goſpel-ordinances. They all belong to the Throne of Grace, are the Inſtitutions of this Throne, and appointed as means wherein we ſhould approach to it, and which, when bleſſed by the appointer of them, do convey to us the Bleſſings of this Throne. Of them there are ſeveral, 1. Prayer; This is coming to to the Throne of Grace, if rightly managed. Though asking is not expreſſed in this ver. yet it is ſtrongly implyed, both in the commanded Coming, and in the expreſſed obtaining of Mercy, and finding of grace to help in time of need. All that make a faſhion of Prayer do not come to the Throne of Grace, yet all that pray rightly do come to it. And becauſe this approaching to the Throne of Grace by and in Prayer, is plainly hinted in the Text, and is ſo commonly underſtood by Chriſtians, I would have my eye principally upon it, in handling this Scripture. 2. There is the word Read, Preached, and Meditated on, that is another principal means, in which men ſhould approach to the Throne of Grace. In Prayer, we pour out our heart before this Throne, and expreſs our Deſires to him that ſiteth on it; In the Word, the King on this Throne delivers his Will and Mind to us; And we ſhould come to hear it, and receive the Law from his Mouth. Cornelius expreſſed an excellent frame for this Ordinance. Acts 10.33. We are all here preſent before God, to hear all things that are commanded thee of God. This word is the word of his Grace. Acts 20.32. It is the Proclamation of his Grace to Men. 3. Praiſing of God, is a coming to the Throne of Grace. This is the Sacrifice we ſhould offer by our high Prieſt, Heb. 13.15. Who minds this as they ought? If we want, we ask, and ſo we ſhould. But where is the Chriſtian that can ſay, though I had nothing to ask, I would yet go to the Throne of Grace, that I might praiſe him that ſits on it? 4. Receabing of the Lord's Supper, is a coming to the Throne of of Grace; to feaſt on the King of Grace, to feed on that Body broken for us, and that Blood ſhed for us, that is given to us in the Word for food to our Souls, and is given to us by his Command, in Bread and Wine at his Table, that in eating and drinking of them, we may remember him, and ſhow forth his Death till he come; glorying, and avowing, and boaſting, that we have our ſalvation and all our hopes of it, built and fixed on that man Jeſus Christ, that was rejected by the Builders in his Time, and hath had little better entertaiment ſince, becauſe they knew him not.
Application, Is there a Throne of Grace, and doth God ſitting on it, invite and call men to come to it, or to him on it? We are called to admire, adore, and praiſe the Grace that ſhines in this Conſtitution of God, and call to men. That perſon is ſadly out in his praiſes (and ſuch are never right in their Prayers) that doth not deeply admire, and heartily praiſe for this Mercy of a Throne of Grace. We count a man ill imployed in prayer, that asks many things of God, but forgets to ask the One thing needful; Is he any better imployed in praiſe, who gives thanks for many Mercies, but neglects or forgets to praiſe for the Greateſt of all Mercies, the Throne of Grace? Before which all Prayer and Praiſe muſt come, if accepted, and for which, higheſt praiſes ſhould be given. In order to the raiſing of more Senſe of this Higheſt Favour, that God now deals with us on a Throne of Grace. Conſider,
1. The Deep condeſcendence of Grace that appears in this Diſpenſation. There is a Glorious and Stately ſtooping in it. The Lord had reſolved in his own Heart, from Eternity, to have the company of many of Adam's Off-ſpring, for ever with him in Heaven. He ſeeth them fallen into a deep Pit, out of which they can never get out by themſelves. God and Man by ſin are at a vaſt diſtance. Sinners cannot remove it, nor make ſo much as one ſtep towards God; Saved they cannot be, unleſs the Diſtance be removed; Saved they muſt be, becauſe of his unalterable purpoſe. In this caſe, ſaith the Lord of Meer Grace, if men cannot aſcend up to me, I will deſcend down to them, and draw them up again to me. This condeſcendence of Grace, we ſhould admire and praiſe. When David had got a gracious Meſſage and promiſe from God (and Christ and the Throne of Grace was in it) 2 Sam. 7. he ſits down as a man amazed before the Lord, and moſt ſignificantly expreſſeth his Admiration and Praiſe. Who am I, O Lord God, and what is my houſe? and is this the manner of men? and what can David ſay more? and what can David ſay better? to be ſwallowed up of Wonder, is the beſt and higheſt praiſing: who can forbear wondering at Grace, that conſiders duly whoſe Grace it is, where it finds us, and whither it brings us? When Paul ſpeaks of it (and it was his uſual Theme) how ſweetly doth he diſcourſe of it? Eph. 2. Where did this Grace find him and the Epheſians? what was their caſe and qualification for Grace? They were dead in ſin, walking after the courſe of this world, according to the prince of the power of the air, working powerfully in them as children of diſobedence; they were fulfilling the deſires and lusts of the fleſh and of the mind, they were by nature the children of wrath, even as others. Who can be lower, vifer, and baſer, except they that are in Hell it ſelf? Yet in this Caſe and Condition, Grace made its firſt viſit to them. All that this ſaving Grace falls on, are loſt and undone ſinners, men at the very brink of Hell. An Elect child of God, is worſt and moſt ſinful, the moment preceeding his Converſion. Paul was at his worſt, Acts 9. when Grace fell up him. If there be nothing, but the power of Grace, that can ſubdue the corruption of Nature; if this corruption grow in its ſtrength, till that ſubduing power of Grace be applyed; and if there be no middle State betwixt Death and Life, (and theſe have been reckoned Goſper Truths) how plain is it, that a ſinner is at his worſt, when ſaving Grace firſt comes upon him? 2. Whither did this Grace bring Paul and the Epheſians, and ſo all Chriſtians? Out of the Grave of ſin, unto a new Life, and up to heavenly places in Christ Jeſus. ver. 4, 5, 6. O what a mighty Arm hath the Grace of God? Its nothing for Grace to pull a man out of Hell, and ſet him down in Heaven. When ſhall this Arm of Jehovah be revealed? When will periſhing ſinners long for a ſaving pull of the Grace of God? 3. What is all this great Work of Grace for? ver. 7. That in the ages to come, he might ſhow the exceeding riches of his Grace, in his kindneſs towards us through Christ Jeſus. As if the Apostle had ſaid, You and I cannot ſufficiently, in our time and age, admire this kindneſs, Grace, and Riches of Grace through Chriſt Jeſus, that we have receaved; but as long as this world lasts, and as long as there are receivers of this ſame Grace in future ages (and that will be as long as the world lasts; for the world lasts for the ſake of the Throne of Grace, and for what God hath to do on it, and to give from it) there will be praiſers of this Grace (for every Generation of Receivers of this Grace owe praiſes for all the Grace bestowed on all that have been before them) And when this world is at an end, there is a better world that ſhall ſucceed it, wherein better and higher praiſes will be given forever; there is no other muſick but the praiſes of free Grace, in Heaven; and none ſhall ſing its praiſes there, but the happy Receavers of it here.
2. Conſider the Infinite Wiſdom of this contrivance of a Throne of Grace for ſinners. The Lord wiſely conſulted poor mans caſe, his Sinfulneſs, his Miſery, and his Infirmity. No where elſe can God and Sinners meet in Peace, but at this Throne of Grace. Here is the manifold wiſdom of God. Eph. 3.10. Grace abounds in all wiſdom and prudence: Eph. 1.8. Yet not according to the ſorry Rules of the wiſdom of this world, nor of the Princes (or great, leading men) of this world that come to nought. But the wiſdom of God in a mystery, even the hidden wiſdom (hid to them that are loſt 2 Cor. 4.3.) which God ordained before the world unto our glory: which none of the Princes of this world knew; for had they known it, they would not have crucified the Lord of Glory. God and Holy Angels may meet in peace, whenever he is pleaſed to manifeſt his Glory to them: though they be ſenſible of their meanneſs as Creatures, and deeply humble before his Majeſty. But where God and Angels meet comfortably, God and ſinners cannot meet comfortably, That Light and Manifeſtation of divine Glory that makes a holy Angel happy, would confound and deſtroy a ſinful man. Iſaiah 6.1,5. The Seraphims adore humbly and praiſe, Iſaiah a ſinner ſinks: he is terrified with the Sight and with the Song. And yet this was a ſight of Christ, John 12.41. but his divine Majeſty and Holineſs as God, was then repreſented to him, which terrified the Prophet. But when ſin is forgiven by an act of Grace, ver. 6, 7. then upon the Lords ſaying, whom ſhall I ſend, and who will go for us? Iſaiah anſwered here am I ſend me. Now I have taſted the Grace of my Lord, I will run his errands let him ſend me where, and on what he pleaſeth.
3. Conſider how coſtly the erecting of this Throne of Grace was. It was a dear Building. The Throne of Gods eſſential glory is in his own ſuper-excellent Being, and falls under no acts of the divine Will. When he had a mind to rear up a Throne of Glory to his name, in creating a world, there was no more needful, but his word of Power, his Almighty Fiat, Let it be, and all things ſprung up out of nothing, in marvelous order, and Beauty, and Goodneſs. But when a Throne of Grace is to be erected for ſinners, there is more to be done; here God's own Son muſt be made man, in that nature muſt be charged with their ſins, and muſt diſcharge that debt by bearing the Wrath of God, and curſe of the Law, even unto death; Rom. 3.25. the Apoſtle gives us a deſcription of the Throne of Grace. God hath ſet forth Christ to be a propitiation (a Mercy Seat, a Throne of Grace). But his Blood went for it: Law and Juſtice exacted it, and Christ paid it. On this comes forth the bleſſed Proclamation of Grace, whoever he be of lost mankind, that will come to this Throne of Grace by Faith, and will receive his Justification in, and by this Blood, and will trust to it only, ſhall never come into condemnation. This Paul preached Acts 13.38,39. What is this grace revealed for? ver. 26. To declare at this time, Gods righteouſneſs, that he might be just and the justifier of him that believeth in Jeſus. We all know that God is juſt and the condemner of tranſgreſſors of his Holy Law; But how the Goſpel is framed ſo, as that God's juſtice may appear in juſtifying of a believing ſinner, is far deeper, and more hardly known and believed. But take in but theſe three things, and it will appear.
1. God was juſt and the puniſher of the ſins of the Elect laid on Jeſus Christ. God's ſending of his Son, and laying of the ſins of his people on him, was an act of amazing grace and mercy. But the exacting the debt of ſin of him, when the Father laid it on, and the Son took it on him, was of Juſtice and ſtrict glorious Juſtice. Never did Juſtice ſhine ſo in its glory and purity, as in bruiſing the Son of God for the ſins that were laid on him. The ſending of millions to Hell for their own ſins (and all muſt go thither that have them to anſwer for (and all ſuch have them all to anſwer for, who offer to pay their debt with their own coyn) and have no intereſt in Chriſts undertaking) is a diſplay of Divine Juſtice, that men may grumble at, but cannot hinder: The praiſe of ſpotleſs Juſtice, will riſe up to eternity by the Torments of the Damned. But he that is ignorant of Gods Righteouſs, can far leſs conceave the glory of Juſtice in bruſing a ſinleſs man, who was alſo in the form of God and counted it not robbery to be equal with God. Phil. 2,6. (though ſome in our days think it blaſphemy to ſay ſo) a perſon beloved of the Father above all creature-thought, and that for the ſins of others, and they alſo the beloved of the Father in his eternal purpoſe.
2. God is juſt in not exacting the ſame debt of ſin twice, both of his Son, and of his people in whoſe ſtead he paid it.
3. God is juſt in diſcharging of his Son, from whom he hath receaved the full and covenanted ſatisfaction for ſin; And he is juſt in diſcharging Them for whom this ſatisfaction was given. He is juſt in raiſing Christ from the dead, and he roſe for our juſtification. Rom. 4.25. We are juſtified freely by his Grace; but this free, free-grace flows to us, through the Channel of Redemption by the Blood of Chriſt. And both this Grace and this Blood, is ſet forth in the Goſpel to our Faith, and muſt be applyed unto by Faith, and applyed to us in believing. Whatever the Thoughts of Men be of theſe things, Free-grace and Dear-blood, are the ſtay of all the Redeemed on Earth, and the everlaſting Song of all the glorified in Heaven.
4. And laſtly, to raiſe your Thoughts of the greatneſs of this Favour, of having a Throne of Grace to come to, conſider, what rich proviſions are made at this Throne for ſinners. This the Text ſpeaks of, and we ſhall in order handle them. Only now a few words. There is no Court in all Gods Dominions, that a ſinner can come to, and find any mercy or grace, but only at this Throne of Grace. If you talk of Law or Juſtice or Equity, theſe are all frightful Courts to ſenſible ſinners: they know their Cauſe and Caſe is bad, and if they come to any Bar, but that of the Throne of Grace, they muſt be caſt. But at this Throne of Grace, there they that have nothing, may get all things; they that deſerve nothing, may get every thing; they that deſerve Wrath, may obtain Mercy; they that are caſt and condemned at the Court of Juſtice, may be acquitted and freed from all ſentences; and be adjudged to eternal life by the grace of God in Chriſt Jeſus. All that is needful to Salvation is diſpenſed at this Throne. Yet all that is given, is old in the purpoſe of grace from eternity, Old in the everlaſting Covenant, Old in the purchaſe of Jeſus Chriſt; Only its newly given according to the ſinners neceſſity. 2 Tim. 1.9. Who hath ſaved us, and called us with an holy calling (this was done, as yeſterday) But how came we by this ſaving and this calling? Not according to our works, but according to his own purpoſe and grace (Paul ſtill oppoſeth Works to Grace, and Grace to Works in the matters of Iuſtification and Salvation: and ſo doth his Lord and Maſter that taught him, and ſo do all that know either grace or works rightly) which was given us in Chriſt Jeſus before the world began. Let this be ſtill kept in mind, that whatever you can need, there is a ſuitable and abundant ſupply, to be had at this Throne of Grace.
I ſhall conclude this Exerciſe, with naming two ſorts of people that will be ſpecially welcome to the Throne of Grace.
1. They that come to the Throne of Grace ſoon and early. I mean, young people, Children, that begin betimes, to be Courtiers and Attendants at this Throne. Prov. 8.17. I love them that love me; and thoſe that ſeek me early, ſhall find me; ſaith the King on this Throne of Grace. O that young people would try and uſe this Throne of Grace betimes? They would find Chriſt very gracious to them; he would diſcover his Beauty and give them of his Love, that would cool their Thirſt after ſinful pleaſures: They might grow rich and ſtrong in grace before they be old: Or, if they die young, they ſhould be tranſplanted to a better ſoil, and be nearer the Sun of Righteouſneſs, than they can be in this World. Never did a Saint got ſafe aſhore in Heaven, bewail his arriving there too ſoon.
2. They that come to the Throne of Grace to Get, and and not to Give. Take heed to your Spirits in this matter. When you come to the Throne of Grace, come to receive out of Chriſts fulneſs, and come not to bring grace with you to add to Chriſt's Store. He loves to give and glories in giving, but he ſcorns to receive grace from you, and in truth you have none but what he gives. Bring your wants to him to ſupply, but bring not your fulneſs to brag of. Spread your ſins before this Throne, with ſhame and ſorrow, and plead for a gracious pardon; But take heed you bring not your ſorrow, tears, and repentance, nay nor your Faith it ſelf, as a plea for that pardon. How abominable is it to Chriſtians ears, and how much more unto Chriſt's, to hear a man plead thus for pardon, Here is my Repentance, where is thy Pardon? Here is my Faith, where is thy Juſtiſication? I know men abhorr to ſay ſo; but take good heed leſt any thought bordering on it, enter into thy heart. Faith is the Tongue that begs pardon, Faith is the Hand that receives it, It is the Eye that ſeeth it; but it is no price to buy it, Faith uſeth the Goſpel plea for pardon; but it ſelf, neither in habit nor act, is the plea it ſelf: that is only Chriſt's blood. Chriſt's blood goes for the Remiſſion of your ſins, if ever they be forgiven: and is the only plea to be heard at the Throne of Grace. There are too many like the Phariſee. Luke 18.11. It would ſeem by Chriſt's words verſ. 14. that both came for Juſtification. The Phariſce ſtood and prayed thus with himſelf, God I thank thee, that I am not as other men are, nor as this Publican. Poor wretch; the Publican was a far better man than he, as Chriſt teſtifieth. He came to the Throne of Grace, like a man that would carry ſomething away. It is a Rule of this Court. Luke 1.53. He hath filled the hungry with good things; but the rich he hath ſent empty away. According to this Rule, the Lord dealt with the Phariſee and the Publican; and ſo will he deal with you, as you are like the one or the other, in your approaches to, and pleadings at, the Throne of Grace.