The Throne of Grace, Sermon 4

The Throne of Grace · Sermon 4

p. 86SERMON. IV.

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.

IT is one of the Names given to the Godly in the Word, that they are the Generation of them that ſeek the Lord, that ſeek his Face, Pſal. 24.6. And they muſt be bold and arrogant Pretend…ers to this Name, that are guilty of the utter neglect of this Duty. Since it is a Duty of ſo great importance, it is needful to know how to manage it aright. This verſe gives us a great Directory, how to perform in a right manner this great Duty. 1. It tells p. 87us whether to come: To a Throne of Grace. 2. How we ſhould come: With boldneſs. Addreſſes to God may many ways miſcarry; if not made to the true God, God in Chriſt: if not in the right manner. We have here one thing about the right manner, Coming with boldneſs.

On this I propoſed two things to be handled. 1. What is the Nature of this allowed Boldneſs. 2. What Grounds are for it.

1. On the Nature of this Boldneſs, I began to ſpeak laſt day, and did mainly inſiſt on the Negative.

Now it follows to ſpeak of the Poſitive. It is the boldneſs of Faith that is allowed and commanded here, Eph. 3.12. Faith is a marvellous Grace, both in its Original, in its Foundation, and in its Actings and Exerciſe. It is the meaneſt and loweſt of all Graces (every Grace brings ſomewhat conſiderable; Love brings a flaming Heart, Repentance bring a bleeding Heart, Obedience brings a working Hand, Patience brings a broad Back for the Smiter, but Faith brings only an empty Heart and Hand, to be filled with borrowed and gifted Bleſſings.) And yet Faith is the higheſt and loftieſt Grace; it cannot reſt till it be in at the Heart and Love of God in Chriſt. Faith (if I may ſo ſpeak) can both be in Heaven and Hell at the ſame time. The Believer looking on himſelf, as in himſelf (the Apoſtle's diſtinction. 2. Cor. 3.5. our ſelves, as of our ſelves) judgeth himſelf to the Pit of Hell, as his deſerved Lot; but when he looks on himſelf as in Chriſt, he ſits high, Eph. 2.5,6. p. 88and makes bold to enter into the Holieſt of all, Heb. 10.19. How many contrary Sentiments of himſelf doth a Believer expreſs! only ſalved from being Contradictions, by this diſtinction, that the Word reveals, and Faith improves. I know that in me dwells no good thing, Rom. 7.18. How! no good thing in a Man full of the Holy Ghoſt, a Man rich in the Grace of Chriſt! A Man that had laboured more abundantly than all the twelve Apoſtles! 1 Cor. 15.10. Yea, ſaith he, in me, that is, in my Fleſh, dwells no good thing. A Believer, as in himſelf, and a Believer as in Chriſt, are in a manner two different, diſtinct, contrary perſons. A Believer, as in Chriſt, is a new Creature; as in himſelf, and the remainders of Corruption in him, is an old Man ſtill, or rather, hath much of the old Man in him. A Chriſtian hath two different oppoſite… … in him, as the Apoſtle elegantly and deeply diſcourſeth, Rom. 7.19,—end. This Genius of Faith is much to be heeded in its bold Addreſſes to the throne of grace.

This boldneſs of Faith in this Court of Grace, acts in four.

1. In a free acceſs at all times, and in all Caſes. It is a Priviledge allowed by the Lord to his People, and embraced and improved by their Faith. There is no forbidden time, in which we may not come. No ſuch command as in that King's Court, Eſther 3.11. Here it is proclaimed, Pſal. 62.8. Truſt in him at all times. Phil. 4.6. Be careful for nothing, but in every thing, by prayer and ſupplication, with thankſgiving, let your requeſts be made known p. 89unto God. There cannot be a more large and comprehenſive account of the Matter of allowed Addreſſes to the throne of grace, than this. The Apoſtle preſcribes Prayer as a cure of perplexing Care; he hints that every thing that is, or may be the matter of Care, may lawfully be made the matter of Holy Prayer. Turn your Care into Prayer, and the Care will evaporate and vaniſh, and your Cure will be felt. Bleſſed be the Lord that hath made this good in the Experience of many, who have gone before him, with Hearts filled and oppreſſed with many Cares, and have returned light and free, and their countenance no more ſad, as Hannah, 1 Sam. 1.18.

2. The boldneſs of Faith acts in free ſpeaking of all the mind to God. This the Greek Word in the Text particularly points at. Let us come with Boldneſs, free ſpeaking of all our mind; pouring out the heart to him, Pſal. 62.8. I poured out my complaint to him, I ſhewed before him my trouble, Pſal. 142.2. The Tongue is not to be tied at this Throne, but all that is on the Heart is to be told to him. He knows it before we tell it, and better than we do, but it is his Will that we ſhould make all our Minds known to him. A Believer, the better Caſe his Faith is in, he is the more open and free in dealing with God.

It is recorded of a Man, that we ſhould hardly have counted a Believer, had not the Holy Ghoſt numbered him amongſt them, in Heb. 11.32. he utter'd all his words (or matters) before the Lord in Mizpah. Judg. 11.11. So Samuel did, 1 Sam. 8.21. And Samuel heard all the wordt p. 90of the people, and he rehearſed them in the Ears of the Lord. It is a great favour that the Lord allows us ſo to do. This is not after the manner of Men. It would be counted a troubleſome Impertinence, to vent all our Thoughts, and Caſes, and Concerns to a Creature; but we may do ſo to the Lord. When David refrained his ſpeech, and kept ſilence, it went badly with him, Pſal. 32.3.

3. This boldneſs of Faith acts, and ſhould act in Familiarity with God. Believers ſhould come to the Throne of Grace, not as Strangers and Foreigners, but as fellow-citizens with the Saints, and of the Houſhold of God, Eph. 2.19. Our Lord in his directing us to pray, bids us begin with Our Father which art in Heaven. The Spirit of Adoption helps to cry Abba, Father, Rom. 8.15. Gal. 4.6. When Faith ſpeaks rightly this Word, and fixeth on it, all other deſires will ſweetly follow. Abba, and Amen uttered in Faith, are the might of Prayer. Strangers know not what Familiarity the Lord expreſſeth to his People, nor how much Familiarity he allows them to uſe with him. It was a great Word of a great Saint many Years ago in this Land, when dying, in a bright ſhining of the Sun of Righteouſneſs on his Soul: Tell it to the People, preach it at my Funeral, that God dealeth familiarly with Men.

4. This boldneſs of Faith acts in Importunity at the Throne of Grace. This Importunity is nothing but the ſtiffneſs and tenaciouſneſs of Faith. Faith ſometimes (and then it is beſt) will neither be beat back by delays from God, p. 91nor by inward Challenges; but when it hath got hold of God, it will keep its hold. Our Lord ſpoke ſeveral Parables to direct and encourage to this Importunity. Luke 18.1. that of the unjust Judge and oppreſſed Widow. And Luke 11.5,8. We muſt underſtand Parables warily. No Importunity did ever, or can ever, prevail with God to do that for us, or give that to us, that he hath no mind to do or give: All he doth and gives, is in Love. Yet he puts his people on Importunity in asking, as if he were unwilling to give, when indeed it is that they may be more fit to receave, and that he may give the more. Thus Chriſt tryed the Woman of Canaan, Matth. 15.22,28.

So much for the firſt thing, What is the boldneſs of Faith allowed and commanded in Approaches to the Throne of Grace.

2, What Grounds are there for this Boldneſs? There is need of great and ſolid ones to bear up this Frame: And, bleſſed be God, we have ſuch.

1. The Gracious Diſcovery made to us of God in Chriſt. This is, as it were, the Eſſence of the Throne of Grace. The Fathers Name declared by the Son, John 7.25,26. It is utterly impoſſible that there can be any lawful Boldneſs in approaching unto God, unleſs we know this Name, and take up this Diſcovery of God. Many Profeſſors buſie their Minds and Heads with general Notions and Names of God, as that he is Gracious, Merciful, long-ſuffering, abundant in Goodneſs and Truth, forgiving Iniquity: All good Names of p. 92God; but is he not just, and a hater of Iniquity, holy, and of purer Eyes than that he can behold it? But the main Inquiry is little thought on, Where ſhall we find the benefit of all the comfortable Names of God, and eſcape the harm of his awful Names? It is all in this bleſſed Name, the God and Father of our Lord Jeſus Christ. Eph. 3.14. If you approach to God out of Chriſt, you run into a conſuming Fire. Here is the Ground of the Believer's Boldneſs, The God he ſeeks, and before whom he comes, is revealed to us as Chriſt's Father, and ours in him. John 20.17. Go to my Brethren, and ſay unto them, I aſcend unto my Father and your Father, and to my God and your God. Bleſſed be the Words, and the Speaker of them, and happy is the Believer of them. Faith cannot ſtand ſtrong without the remembrance of them. They are my Brethren, for all their fainting and forſaking of me: I count and call them ſuch, though I be entred in part into my Glory. Tell them whither I am going, and where they are henceforth to ſeek me, and how to call on and Worſhip the Father, as Mine and Theirs, and Theirs becauſe Mine.

2. Another Ground of Boldneſs, is the Mediation of Jeſus Christ. But this being the third thing in the Text, I leave it to its proper place.

3. The Interceſſion of the Holy Ghoſt in his People, is a great ground of Boldneſs. They have not only Christ making Interceſſion for them at the Right Hand of God, but they have the Spirit himſelf making Interceſſion in them, and for them, Rom. 8.26,27. A ſpecial p. 93Scripture, that I would remark five things from, relating to this purpoſe. 1. Who is the Aſſiſter of Believers in Prayer. The Spirit it ſelf, as alſo he is called as to his Witneſſing, ver. 16. and the Word points at the immediateneſs of his Aſſiſtance. 2. What this Aſſiſtance is applyed to; our Infirmities. Infirmities in our ſelves, and in our Prayers, as the Apoſtle declares, We know not what we ſhould pray for, as we ought. The Communion of the Holy Ghoſt is only with Believers, for he dwells in them only; and his Communion with them is only with his own new Creation in them; and becauſe this, as in them, labours with Infirmities, his care is about them alſo, 3. The way of his helping, is in the Original hinted, he helpeth with us, or over-againſt us, as a powerful Aſſiſtant to the Weak, in bearing a heavy Burthen. As Col. 1.29. Whereunto I labour, ſtriving according to his working which worketh in me mightily. It is in vain to expect the Spirit's Aſſiſtance in Work we neglect, or againſt Infirmities we indulge and comply with. 4. What this Aſſiſtance is, making Interceſſion for us, ver. 26, 27, and that according to the Will of God. How can a Believer but prevail, who hath the Blood of the High Prieſt ſpeaking in Heaven, Heb. 12.24. and the Spirit of Chriſt crying in his Heart on Earth? Gal. 4.6. The voice of the Spirit is the beſt thing in our Prayer; it is that, God hears and regards. 5. But laſtly, how doth this Aſſiſtance and Interceſſion work in us, with Groanings which cannot be uttered. What! only with Groanings. We would think it ſhould p. 94be, that he aſſiſts with piercing cries that might reach Heaven, with ſtrong Arguments that cannot but prevail, with mighty force and power, that cannot be reſiſted. Is all this great Preamble of the Spirit it ſelf helping our Infirmitie's, and making Interceſſion for us according to the Will of God, Is all this come to a poor unutterable Groaning? How ſtrange ſeems this to be! yet how ſweet is it! Some Groanings are ſo ſmall, that they cannot be uttered, for the Believer hardly feels them: Some Groans are ſo great that they cannot be expreſſed; as Job 23.2. Even to day is my complaint bitter: my ſtroke is heavier than my groaning. Sometimes the Spirit of Grace and Supplications, is a Spirit of Liberty and Enlargement unto Chriſtians in Prayer; ſo as they can by his Help, pour out all their Hearts to God, and plead ſtrongly: Sometimes he is a Spirit of Groaning, working only ſenſe of want and breathings after Supply. There is more of the Spirit in a ſenſible Groan, than in many formal Words of Prayer. The Spirit is called the Spirit of Faith, 2 Cor. 4.13. and the Spirit of Grace and Supplication, Zech. 12.10. Joyn both thoſe Names together, He is the Spirit of Faith in Prayer, or the Spirit of Prayer in Faith, Rom. 8.15. The Spirit of Grace belongs to the Throne of Grace; and his Aſſiſtance doth give Boldneſs to Believers. The more you feel of his Help, pray the more boldly.

4. The covenant of Grace gives boldneſs to Believers in their coming to the Throne of Grace. The Covenant of Grace, as well as p. 95the Spirit of Grace, belongs to the Throne of Grace. Dying David had that ſight of this Covenant, that gave Conſolation to him under ſad Reflections. 2 Sam. 23.5. Although my houſe be not ſo with God, yet he hath made with me an everlasting Covenant, ordered in all things, and ſure; for this is all my Salvation, and all my deſire, although he make it not to grow. Let us conſider ſome properties of the Promiſes of this Covenant (for the Covenant of Grace is a Covenant of Promiſe, Rom. 9.4. Eph. 2.12.) that do give juſt ground for the boldneſs of Faith in coming to the Throne of Grace.

1. The Exceeding greatneſs of the Promiſes. They are exceeding great and precious Promiſes that are given to us, 2 Pet. 1.4. When a Believer looks within, he ſeeth great and maniſold Wants and Neceſſities; that he hath nothing, and wants every thing. Some have thought that they wanted more Grace than ever any Sinner did; yet never any wanted more than is in the Promiſes. There is ſurely more Grace in the Promiſes, than there is want in the Creature. Creatures Wants cannot exhauſt Gods Fulneſs of Grace, and all this fulneſs is in the Promiſes. There is more of Grace in the Promiſe than there can be of Sin and Miſery in the Man that pleads it. Take heed how you compare your Neceſſities with the fulneſs of the Promiſes: Nothing you can need, but a Supply is promiſed. Study your Hearts and God's Covenant, and you will quickly find it to be ſo. We may ask any thing, for God hath promiſed every thing, Pſal. 84.11.

p. 962. The Freeneſs of the Promiſes gives Boldneſs at the Throne of Grace. That they are Promiſes of a Covenant of Grace, proves they muſt be free. A free Promiſe is a Bond given meerly from the Heart and proper motion of the Promiſer, without any motion or motive from the Party to whom it is made, except it be that of his Miſery, that Grace works on. If the Promiſes were not purely free to us, there could be no Boldneſs in pleading of them. See how the Shunamite pleads with the Prophet Eliſha, 2 Kings 4.28. Did I deſire a Son of my Lord? Did I not ſay, do not deceave me? As if ſhe had ſaid, It was not at my deſire, but of thine own motion thou didſt promiſe me a Son, and I did not fully believe it at firſt; but now the Son promiſed is dead. So may the Believer plead; Lord, I did not ask of thee a promiſe of Grace and Glory; I was ſinfully contented in, and with my natural loſt Eſtate, and thou didſt call me, and quicken me with thy Promiſe; wilt thou not make out thy Promiſe? The freeneſs of the Promiſe is the firmeſt Foundation of Boldneſs in pleading its performance. No other Promiſes, but free ones, are in the Covenant of Grace, and no other pleading of them but as free, is allowed to them that come to the Throne of Grace. If thou be for Merit and Worth in thy ſelf, go. elſewhere; there is no place for ſuch proud rich Folks at this Court.

3. The Sureneſs of the Promiſes of the Covenant of Grace, is another ground of Boldneſs at the Throne of Grace. They are the ſure p. 97Mercies of David, Iſa. 55.3. Sure, becauſe of grace, Rom. 4.16. Therefore it (the Promiſe, or the Inheritance promiſed) is of Faith, that it might be by Grace, to the end the promiſe might be ſure to all the Seed. A promiſe is made for Faith, (would ever God or Man promiſe, but to be believed?) Faith is given for, and acts on the Promiſe; (believing without a Promiſe, is dreaming.) A Promiſe made by the God of all Grace, 1 Pet. 5.10. to Sinners void of all Grace, to give all Grace to them, muſt be a Promiſe of Grace; the Believer of this Promiſe muſt and can have nothing in his Eye, but the Grace of the Promiſer: Now, ſaith Paul, it is this Grace of the Promiſe and Promiſer, that makes the Bleſſing promiſed, ſure to all the Seed. Again, the Promiſes of God are ſure, becauſe they are his. Heb. 6.17,18. Promiſes ſworn for putting an end to the ſtrife of Unbelief. Balaam was a bad Man, and therefore called a mad Prophet, 2 Pet. 2.16. Yet by the over-ruling Spirit of God upon him, ſpoke truly and highly, Numb. 23.19. God… is not a man that he ſhould lie, neither the Son of man that he ſhould repent. Hath he ſaid, and ſhall he not do it? or hath he ſpoken, and ſhall he not make it good? All God's Promiſes are ſure, becauſe they are his Promiſes that cannot lie: And they are yet further confirmed of God in Chriſt, Gal. 3.17. So that the Believer, in his pleading of God's Promiſes, may lay down this Concluſion; I want indeed great and many Bleſſings, but I want nothing, I ask nothing, but what he hath promiſed who cannot lie, and what is confirmed in Jeſus Chriſt, p. 98the Amen, the true and faithful Witneſs. Believers fail greatly in their neglect to quicken and ſtrengthen their Faith, by taking up the Promiſes in their full extent, Fulneſs, Freeneſs, and Certainty. It is always found, that Faith is weak, when the Promiſes are mean in our Eyes: But if the Promiſe appear and ſhine in its Glory, as God's faithful Word, then Faith is aloft, and acts ſtrongly. Hence it is, that all ſtrong believing gives Glory to the Promiſer, Rom. 4.20. and weak Faith reflects on him. Pſal. 77.9. Hath God forgotten to be gracious? doth his promiſe fail for evermore! Alas! it was the good Man's Infirmity to ſay and think ſo, ver. 10. but from his arguing I obſerve, that where Faith is feeble, a Man thinks the Promiſe fails, (as a giddy Man thinks the Rock he ſtands on ſhakes and reels, when all the ſhaking is in his Head or Legs) and when he thinks the Promiſe fails, he thinks the Promiſer is chang'd from what he was when he made it. And it borders on Blaſphemy, to rob God by our Unbelief, of his glorious Attribute of Ʋnchangeableneſs. If you have a mind to believe, keep ſtill the Promiſe in your Eye; if you would believe ſtrongly, view the Promiſe narrowly and ſteddily. The Promiſe is both the Father and Mother of Faith; it both begets Faith, and feeds it. Your firſt believing is from the power of the Promiſe; and the continued and growing life of Faith, is by ſucking and drawing Nouriſhment from the Breaſts of the Promiſe.

p. 995. Another ground of the boldneſs of Believers in their Approaches to the throne of grace, is, Their Priviledges that they are poſſeſſed of. So the Apoſtle argues, Heb. 10.19,20,21. to drawing near with full aſſurance of Faith, ver. 22. Some of thoſe I ſhall name, with this Caution, that though all Believers have them, yet all do not know they have them; and therefore all do not uſe them as they ought, and would, if they knew them to be theirs. But all ſhould therefore labour to know them, that they may uſe them to the glory of the Giver, and to the Comfort and Edification of the Receavers.

1. The firſt of theſe Priviledges is Election. And juſtly its called the firſt, for nothing can be before it, for it ſelf is before time, and all that they afterwards receave, flows from it. Election is that eternal and adorable Act of Free-grace, wherein God the Father paſſed over his Love to a ſelect Company of Mankind, that were to come into the World, appointing them to Salvation, appointing a Saviour for them, and all means fit to accompliſh his deſign of Love on them, to the praiſe of his grace, Eph. 1.4,5,6. This Bleſſing is revealed in believing. When God gives Faith, he makes known his electing Love: and when we act Faith, we may ſee it. Faith is the Faith of God's Elect, Tit. 1.1. This, when ſeen, is a great ground of boldneſs at the throne of grace, Luke 18.7. Shall not God avenge his own Elect that cry unto him day and night? This our Lord prays upon, in John 17.9,10. I pray for them, I pray not for the world, but for them which thou p. 100haſt given me, for they are thine. And all mine are thine, and thine are mine, and I am glorified in them. As if our Lord had ſaid, I am ſure to be heard, for I pray for them that are partakers of thine everlaſting Love. They are thine by Election and giving to me; they are mine by receaving and redeeming of them. We are bid give diligence to make our Calling and Election ſure, 2 Pet. 1.10. They are ſure in themſelves, and ſure to God; but we ſhould make them ſure to our ſelves; and many Chriſtians ſmart ſadly by neglecting this Diligence.

2. The gift of Chriſt for us is a great priviledge, that gives boldneſs at the throne of grace. So the Apoſtle argues, Ro. 8.32. He that ſpared not his own Son, but delivered him up for us all, (you may ſee who this all are, ver. 28, 29, 30.) How ſhall he not with him freely give us all things? As if he ſaid, it is a ſmall thing to God, to give us all other things, when he hath given his Son. We receave now many Bleſſings, bleſſed be the giver; we have greater things in the Promiſe, than we yet receave, or can yet receave, but ſhall ſurely receave in his time; yet all we get, and ſhall to Eternity receave, is far leſs than the gift of Christ. It is like our Lord had reſpect to this in that Word to the Woman of Samaria, John 4.10. If thou kneweſt the gift of God, and who it is that ſaith to thee, give me to drink, thou wouldst have asked of him, and he would have given thee living water. If ſhe had known Chriſt as the Well of Salvation to Sinners, ſhe would have employed him, and ſhould have been accepted of him. But here many Chriſtians ſtick; they doubt not but Chriſt p. 101was given for his Church and People, but they know not how to apply this to themſelves. If I knew, ſay many, that Chriſt was given for me, I would then come boldly to the throne of grace, and ask any thing confidently. I anſwer; None can know that Chriſt was given for them, till they come unto him,: And all that come to him, may know that he was given for them, and ſhould believe it. He was given by the Will of the Father and his own, for his Elect. This is a Secret hid with God. He comes to Men in the Goſpel, offering himſelf, and all his Purchaſe and Fulneſs, to all that hear of it. He that hath his Heart drawn forth to like this Bargain, and accepts by Faith of the Saviour and his great Salvation, hath poſſeſſion thereof immediately, and by that may come to know, that it was deſigned for him in God's purpoſe of Love. So Paul, Gal. 1.14,15,16. He was one of the Holieſt and moſt Religious Jews in their Church, and yet was at the ſame time one of the moſt wicked young Men in all the Country, a very Hypocrite, a proud ſelf Juſticiary, and a bloody Perſecutor of Chriſt, and his Church. Yet of this wicked Creature it is here ſaid, That God had ſeparated him from his Mother's Womb, and Acts 9.15. He is a choſen Veſſel unto me; I will pour out of my grace on him, and will do much for him, and by him. When did all this break out? When he called me by his Grace, and revealed his Son in me. Then he can ſay, Gal. 2.20. He loved me, and gave himſelf for me. And again, 1 Tim. 1.15. This is a faithful ſaying, and worthy of all acceptation that Chriſt Jeſus came into the world to ſave ſirners: p. 102All ſay ſo; but had he any mind of thee, and haſt thou any ſhare in his coming to ſave Sinners? Yes, ſaith he, of whom I am chief. He came to ſave me, the chief of Sinners. Any Sinner may come after me, and expect Mercy at Chriſts hand, when Paul hath ſped ſo well, ver. 16. He hath made me a Pattern of his Mercy, for the encouragement of all Sinners, that have a mind for a good turn from Jeſus Chriſt.

3. The Priviledge of Actual Reconciliation, and of being brought into a State of Grace, is a ground of Boldneſs in coming to the throne of grace, Rom. 5.9,10. where the Apoſtle having ſhewn God's Love in giving Chriſt to the death for us, ver. 8. he adds the Bleſſings that flow from this Gift; Juſtification by his blood, and therefore much more Salvation from Wrath through him, ver. 9. And Reconciliation to God by his death, and therefore much more Salvation by his life, ver. 10. The Improvement he makes thereof, is in ver. 11. And not only ſo, but we alſo joy in God (the Original is, we glory and boaſt in God) through our Lord Jeſus Chriſt, by whom we have now receaved the Attonement, A State of grace is a State of boldneſs; all that are in it ſhould, and all that know they are in it will, uſe boldneſs of Faith at this throne of grace, Rom. 5.1. to ver. 6.

6. The Experiences of Believers are a great ground of boldneſs. Experience works Hope, Rom. 5.4. The Experience of others, as well as our own, are of great uſe herein. Sometimes we find David improving the Experience of others, for the ſtrengthning his own Faith; p. 103ſometimes he offers his own Experience for the comfort of others. Pſal. 66.16. Come and hear, all ye that fear God, and I will declare what he hath done for my Soul. Becauſe David was in diſtreſs of Conſcience, and got Peace and Pardon, Pſal. 32.1,6. For this ſhall every one that is godly, pray unto thee, in a time when thou mayeſt be found. Pſal. 119.74. They that fear thee, will be glad when they ſee me, becauſe I have hoped in thy word. There is no Chriſtian that hath not Experience. As he hath a Soul that needs much to be done for it, ſo the Lord doth much for all he ſaves. And becauſe the Lord dealeth variouſly with his People, therefore there is much difference in their Experiences: Yet becauſe all Believers are Members of the ſame Body, and receave all from the ſame Head, Jeſus Chriſt, there is ſome Skill and Capacity in every Christian to underſtand, and to be profited by the Experience of any Chriſtian. Hence it is, that communicating of Experiences is a Chriſtian Duty, and a good part of the Communion of Saints. But there is much Chriſtian Prudence requiſite in the diſcharge of it. Let no Man boaſt of a falſe gift, and pretend to that he hath no ſenſe of: Nor talk vainly and proudly of what God hath done for him. All true Experiences are Acts of Grace from God, felt on the Soul. And Grace is humbling, 1 Cor. 4.7. For who maketh thee to differ from another? and what haſt thou that thou didſt not receave? Now if thou didſt receave it, why doſt thou glory, as if thou hadſt not receaved it? Three Queſtions, confounding the Pride of Men and Chriſtians.

p. 104Of theſe Experiences that ſhould give boldneſs in coming to the throne of grace, I ſhall name three.

1, The Experience of the firſt viſit of Grace, is a good ground of Confidence in asking any bleſſing of God. Can you remember, when you were dead in ſin, and had no thought of grace, nor of thy need and want of it, but waſt well content with thy loſt State; and that in this State, grace came from this throne, and did beſet thy Heart, and overcome it? May you not argue, If the Lord ſought me out, and found me in my departing from him, and ſtopp'd me, and turned my Heart towards himſelf, may not I come now confidently and ask mercy and grace? It is a matter of great uſe to Believers, to keep up a ſavoury remembrance of the gracious change, that preventing grace wrought upon them. Paul could never forget Chriſts firſt viſit to him; but ſpeaks of it before Kings, and Rulers, and People, Acts 22. and 26. He remembers time and place, and every Circumſtance. I ſay not that Chriſts firſt viſit is ſo ſenſible to all, or (it may be) to any, as it was to Paul. But Chriſts work of grace, may be known by it ſelf, even when ſome circumſtances of time and place, and outward means, are not known.

2. The Experience of the Spirit of Prayer and of Anſwers of Prayer, is a great ground of boldneſs of Faith. I joyn theſe two together, for the Lord uſually doth ſo. Pſal. 116.1,2. I love the Lord becauſe he hath heard my voice and my Supplications. Becauſe he hath inclined his Ear unto me, I will call upon him as long p. 105as long as I live. Have ye not known, that ſometimes yon have been ſo troubled that you could not ſpeak, as Pſal. 77.4? that your Hearts have been ſo bound up and ſtraitned, that you could ſay nothing, and do nothing before the Lord, but fit as dumb and oppreſſed, all dark above, all dead within, and all doors ſhut upon you; you durſt not neglect Prayer, and you could not perform it? And have you not quickly found the two-leaved Gates caſt open to you, your Hearts enlarged, and your Mouth wide open in asking? The remembrance of ſuch Experiences ſhould ſtrengthen the confidence of your Faith. Have you not known what the anſwer of Prayer is? That he hath prepared your heart, and hath cauſed his ear to hear? as Pſal. 10.17. Come the more boldly at all other times. They are Triflers in Prayer, that know nothing of God by the Name of Hearer of Prayer. Pſal. 65.2. They that ſow in tears ſhall reap in joy. Whoever hath gone forth weeping, bearing (and ſowing) his precious ſeed, hath doubtleſs come again rejoycing, bringing his ſheaves with him, Pſal. 126.5,6. and ſhould therefore ſow in hope.

3. The Experience of Communion, and Fellowſhip with God, is a great ground of Boldneſs in coming to the throne of grace for more. Such as have moſt of this Bleſſing, deſire moſt earneſtly more of it, and may deſire it the more confidently, 1 John 1.1,2,3,4. Surely we have this Fellowſhip with the Father and with his Son, Jeſus Chriſt, and we would fain have you ſhare with us therein, that your joy may be full. This Communion with God is a Myſtery, p. 106undoubted to him that taſteth it, and ſurpaſſing all the delights of Senſe or Reaſon; incredible and unintelligible to all that have it not. A Stranger intermeddles not with this joy, Prov. 14.10. It lies more deep, than that any Eye of Fleſh can ſee it: It is of that nature, that only taſting can declare its tranſcendent ſweetneſs. Pſal. 34.8. O taſte and ſee that the Lord is good. Saints feel much of it, they talk much of it, the Word is full of ſuitable and ſavoury Expreſſions of it: Yet all are Riddles and dark Parables to them that experience it not. You that know what it is, though you cannot expreſs it, yet you can reliſh and underſtand ſome ſound Words about it. You know what it is to be brought near to him, and to have the Clouds and Vails, that are either on your Hearts, or on his Face, ſcattered, and the light of his Countenance lifted up upon you, Pſal. 4.6,7. You have been ſometimes ſo in the Mount, as to think, O how good it is to be here! You have known what the warm and healing Beams of the Sun of Righteouſneſs upon you are, Mal. 4.2. You have taſted that in his Company, that hath made the puddle of the Worlds Wells of comfort, loathſome and unſavoury: yea, as hath made you groan in this Tabernacle, and long to be in at that compleat and uninterrupted Communion above, whereof all you taſte on earth is but a ſmall earneſt and firſt-fruits. And may not, ſhould not, ſuch come boldly to the throne of grace?

p. 107Appl. Is there an allowed boldneſs in coming to the throne of grace? Then let us uſe this boldneſs. Alas! many come doubtingly and diſcouragedly. Their Unbelief is ſo ſtrong, and their Faith ſo weak, that they not only come without this boldneſs, but think that they ought not to come with it, but with a frame contrary to it. They think that it is true Humility, to come with a Fear, that is inconſiſtent with this boldneſs. It is indeed required, that Men ſhould come before the Lord with awful Fear and Reverence, and that they ſhould judge themſelves unworthy and undeſerving, both of the Priviledge of coming, and of the leaſt of the Bleſſings they come for. Yet the boldneſs of Faith is not prejudiced thereby. I ſhall therefore anſwer ſome of the common Pleas of Unbelief as to this Priviledge and its improvement.

Obj. 1. Is from conſcience of Sin and Guilt, grounded ſpecially on theſe two Scriptures, Pſal. 66.18. and 1 John 3.20. This Plea ſeems to be ſtrong, and to juſtifie or excuſe doubtings in Chriſtians, and doth uſually marr the due ſenſe of this Duty, of coming boldly to the Throne of Grace. To remove it therefore, conſider that Sin affects the Heart and Conſcience two ways. 1. It defiles the Conſcience. 2. It diſturbs it.

1. Sin defiles the Conſcience. Tit. 1.15. Ʋnto the pure all things are pure: but unto them that are defiled and unbelieving, is nothing pure; but even their mind and conſcience is defiled.

But we muſt ſee when, and how, the Conſcience is defiled by Sin. Conſcience is God's p. 108Tribunal in every. Man. It is an active and awful power in Men, judging of themſelves, as to their State and Actions, as they think God judgeth of them. So that there are two main cauſes tried, and to be decided at this Court of Conſcience. 1. Am I at peace with God, and he with me? And this is only truly reſolved, when Conſcience pronounceth as God declares in his Word. And that Declaration is, that every Man by Nature, and as in the first Adam, is an Enemy to God, and God to him; and that every one that is in Jeſus Christ by Faith, is a Child and Friend of God, and God is at Peace with him. The anſwer then is different, if according to Truth. Some may, but will not, conclude their State of Enmity, by their not believing on Jeſus Chriſt: Some may, but dare not, conclude that they are at Peace with God, though they cannot deny their Faith in Jeſus Chriſt. A ſecond Cauſe, is, about particular Actions, and the Queſtion then is, Is this, or that, or the other Action, pleaſing or diſpleaſing to God? And this is to be determined by the light of Conſcience, acting according to God's Holy Law. For God is the only Lord of Conſcience, and his Will the only Rale and Law of Conſcience. Conſcience therefore may be three ways defiled. 1. By the unpardoned Guilt of a natural State, as it is in all Unbelievers. Nothing can purge the Conſcience but the Blood of Chriſt, Heb. 9.14. An Unbeliever doth not apply to it, nor apply it to himſelf, and God applys it to none but by Faith. Therefore all ſuch Unbelievers have all the loathſome filth of their natural State lying on their p. 109Conſciences, defiling it. The anſwer of a good Conſcience towards God, is by the Reſurrection of Jeſus Chriſt, 1 Pet. 3.21. All Unbelievers Conſciences can ſpeak nothing towards God, by any thing Christ hath done, or ſuffered, for they know him not, and are not in him. They would give an Anſwer, or make their Plea from their good Works and honeſt Meanings; but all ſuch anſwers and pleas are rejected by God, in his judging of a Man's State. For all God's Judgment of Mens State, proceeds on theſe two, in Christ, or out of Chriſt: And as it is with them, with reſpect to one or other of theſe two, ſo do Men ſtand or fall before God's Judgment, whatever the Judgment of their Conſciences be.

2. Conſcience is defiled by Sinful Actions. known to be ſuch. Now if theſe be loved and delighted in, they do juſtly marr Confidence; neither can any Man in this Caſe draw near to God, but with the Mouth, and hypocritically. Iſa. 2.9,13. This is a Frame not to be found in a Believer. He may be guilty of known Sin, but it is not delighted in. To this David's Words refer, Pſal. 66.18. If I regard iniquity in my heart the Lord will not hear me. It is not, If there be iniquity in my heart, for who can ſay, I have made my heart clean, I am pure from my Sin? Prov. 20.9. It is not, If I ſee iniquity in my heart: For where there is leaſt ſin, it is beſt ſeen. Paul ſaw enough, Rom. 7.23,24,25. and groaned under it, and yet bleſſeth God through Jeſus Chriſt for the hope of Victory. But it is only, If I regard iniquity in my heart, if I look kindly p. 110on it, God will not hear me; and indeed the Man in this Caſe cannot pray. It is as impoſſible that a perſon approving and loving Sin, can make a real approach to God, as it is for a Man to depart from, and approach to one, at the ſame time, and with the ſame motion.

3. The Conſcience is defiled by doubtful practice. Of this the Apoſtle ſpeaks, 1 Cor. 8.7. And their conſcience being weak, is defiled. To this belongs alſo the Words in Rom. 14.5. Let every man be fully perſwaded in his own mind, and ver. 22, 23. Whatſoever is not of Faith, is Sin. In deliberate Actions, eſpecially of Worſhip to God, to act without a clear Warrant from the Word of God, defileth the Conſcience.

2. Sin diſturbs the Conſcience. And Conſcience is diſturbed by Sin two ways. 1. When the evil and filth of Sin is ſeen, a man loaths himſelf therefore. No defilement on the Conſcience diſturbs it, till it be ſeen. Men, like Swine, wallow in the puddle, and ſee no filth therein, till God open the Eyes of their Conſciences. 2. When the danger of ſin is ſeen, and the Wrath it deſerves, is perceaved, then perplexing Fears, and ſenſible Sorrow works in the Soul. Now what is the courſe ſuch a poor Creature ſhould take? The Sin is committed, the Guilt is contracted, the Conſcience is defiled, the Defilement is ſeen, Diſturbance and Trouble is felt in the Conſcience; What ſhould ſuch a ſick Soul do? Will any ſay to him? waſh thy ſelf where thou canſt, and caſt away the burthen of thy ſin the beſt way thou p. 111canſt, and then come to the throne of Grace. This would be ſtrange Goſpel indeed. We know no other courſe a Man ſhould take in this Caſe, but coming to the Throne of Grace, to have the Conſcience ſprinkled with the Blood of Chriſt, the only Cordial for a diſturbed Conſcience, and the only Purger of a defiled Conſcience. Therefore Peter was quite out in his Prayer, he prayed backward, when he ſaid, Depart from me, for I am a ſinful man, O Lord, Luke 5.8. Were ever worſe Words uttered at the Knees of Jeſus Chriſt? He had ſaid better, if he had prayed, Lord come near to me, and abide with me, and let me ever abide with thee, for I am a ſinful Man: Where can a ſinful Man be better, than with the Saviour of Sinners? But Peter's Prayer, is the natural Prayer of every Man, that ſeeth his Sinfulneſs, and is ignorant of Jeſus Chriſt. The Publican underſtood Prayer, and plyed it better, Luke 18.13. when he ſaid, God be merciful to me a Sinner. I feel my ſinfulneſs, I ſee thy Mercy, Lord, let them meet, and thy Mercy ſhall be glorified, and I ſaved. Whoever therefore are diſtreſſed with the guilt of Sin in their Conſciences, or with the power of it in their Hearts and Lives, muſt ſeek all their relief at this Throne of Grace. It is only the power of that Grace revealed and diſpenſed at this Throne of Grace, that is too hard for Sin and all its powers. And for any Man to think to ſubdue Sin, except by the power of this Grace, or to think that he ſhall have this powerful Grace, without coming for p. 112it to the Throne of Grace, is to dream to his own deſtruction.

Object. 2. I am in the dark about my Intereſt in God and Chriſt, and therefore I cannot come boldly to this Throne. If I did know that God was at peace with me, and I reconciled to him and juſtified, then I might come boldly.

Anſw. 1. Whoſe fault is it, that thy Intereſt in Chriſt is not put out of queſtion? Were Chriſtians more in ſelf-examination, more cloſe in walking with God, and if they had more near Communion with God, and were more in acting of Faith, this ſhameful darkneſs and doubting, would quickly vaniſh. It is a thing to be heavily bewailed, that many Chriſtians have lived twenty or forty years, ſince Chriſt called them by his Grace, yet doubting is their life; they doubted when they began, they go on doubting, and many die doubting, when the blame is juſtly to be laid on themſelves. There is an aſſurance of Faith, that is a Duty as well as a Bleſſing, Heb. 10.22. And were it more minded as a Duty, it would be more often attained as a Mercy. That aſſurance of Faith I preſs you to have, ſtands in firm and ſtrong Believing The faithful Promiſe of Chriſt in the Goſpel, is the Foundation of it. And the Ground will bear all the weight we can lay on it. This Aſſurance is not only a Bleſſing that comes down from Heaven, but it may by his bleſſing of Means, ſpring up out of the Soul; I mean, it may ſpring out of the lively vigorous Actings of Faith. The great Believers we read of in the Word, the confidence of p. 113their Faith, roſe up to that height and ſtrength that we admire, from a clear perſwaſion of the truth of the Promiſes, and of the Faithfulneſs of the Maker of them. So it is ſaid of Abraham, Rom. 4.20,21. He ſtaggered not at the Promiſe of God through unbelief, but was strong in faith, giving glory to God, and being fully perſwaded, that what he had promiſed he was able alſo to perform. And leſt any ſhould think, that becauſe the Man was ſingular, and the Caſe ſingular, therefore ordinary Believers may only wonder at it, and not atttempt to imitate it, the Apoſtle adds, ver. 23, 24. Now it was not written (in Gen. 15.6.) for his ſake alone, but for us alſo, &c. As if the Apostle ſaid, You ſee what ground Abraham had for his Faith, how ſtrongly he built upon it, and how pleaſing that was to God; you have the ſame ground, build ye alſo upon it by Faith; and that Faith in you, will be as pleaſing to God. Abraham had God's Promiſe to build upon. In this Promiſe there was its outward part and external. And this was, an Off-ſpring of his Body by Sarah, and the Land of Canaan for an Inheritance. The ſpiritual and main thing in the Promiſe, was Jeſus Chriſt the Saviour, and the Bleſſing of eternal Salvation in him. This was Abraham's Goſpel, Gal. 3.8,9. And the Scripture foreſeeing (that is, the Author of the Scripture foreſeeing) that God would juſtifie the Heathen through Faith, preached the Goſpel before unto Abraham, ſaying, In thee ſhall all Nations be bleſſed: So then they which be of Faith, are bleſſed with faithful Abraham. His Goſpel and Promiſe p. 114was of Chriſt to come, and of Salvation by him. Ours is the promiſe of Solvation in Chriſt come already, delivered for our offences, and raiſed again for our juſtification, Rom. 4.25. that is, impriſoned for our Debt, and ſet at liberty for our Diſcharge. Now conſider how Abraham improved this Promiſe. He had nothing elſe in his Eye, he would conſider nothing but the Promiſe, and the faithful and mighty Promiſer. So muſt we; when we give place to conſidering of our ſelves, our ſinfulneſs and unworthineſs, when we conſider the greatneſs of the Bleſſings in the Promiſe, how far they are beyond our deſerving, how many things there be that do make it incredible to Reaſon that we ſhould ever receave, or that God ſhould ever give ſuch great things to us, Faith muſt be at a ſtand. It is as incredible to to an awakened Conſcience, that God ſhould juſtifie a Sinner, as it was to Reaſon, that Abraham ſhould have a Son by Sarah. Our only way, is to conſider the Promiſe. God hath ſaid it, and he will perform it, and I will believe it. If all the Angels in Heaven, or Faithful Men on Earth had ſaid, that God will ſave me from Sin and Wrath by Jeſus Chriſt, that ſuch a vile Creature, as I am in my ſelf, ſhall be accepted in that Beloved, I durſt not believe it. But when God himſelf hath ſaid ſo, why ſhould I doubt it? God's Promiſe in the Goſpel deſerves our higheſt Truſt and Confidence, and ſuch as view it in all its Grace, Truth and Power, will pay it that due.

p. 1152. Anſw. Suppoſe thy want of clearneſs, as to thy Intereſt in Chriſt, and that it is thine own fault, May you not come boldly to the Throne of Grace for ſatisfaction therein? If you know not who is your Father, may you not come to him to know it? There are many worſe Prayers made than this, That the Lord would make manifeſt his own Work in you. Lord, help my unbelief, was a Believer's Prayer; complaining of Doubtings and Darkneſs, and praying for Light and Clearneſs, hath often diſpelled the Clouds, and brought the Soul under a bright Sun-ſhine.

Anſw. 3. Direct truſting on God, when Saints have been in darkneſs as to their Intereſt in him, is required and commanded in the Word. Iſa. 50.10. Who is among you that feareth the Lord, that obeyeth the voice of his Servant, that walketh in darkneſs, and hath no light? Let him truſt in the Name of the Lord, and ſtay upon his God. What had the Woman of Canaan, Matth. 15.22,28. but direct truſting? Chriſt was ſilent to her firſt crying unto him; when the Diſciples crave an Anſwer for her, Chriſt tells her and them, that he was not ſent for ſuch as ſhe: When ſhe comes and worſhips him, ſaying, Lord, help me, He anſwers her humble believing Prayer with reproach. Yet all ſhakes her not; but by Faith ſhe replies upon Chriſt, and makes an Argument from this very Reproach. And bleſſed was the iſſue.

p. 116Obj. 3. What ſhould a Man do that never came to the Throne of Grace before? I can underſtand how a Believer may, and ſhould come boldly. Its no wonder that a poor Beggar go boldly to that Door, that he hath been often at, and was never ſent empty from. But can, or may, a poor Sinner come boldly, the firſt time he comes?

Anſw. 1. It is granted, that uſually firſt Approaches to the Throne of Grace, are feeble and weak, and not with that confidence of Faith, that Believers do grow unto by experience and exerciſe of Faith.

2. Yet a Man may come boldly at the firſt time: There is good ground for it. Firſt conſider the Text, Let us come boldly, that we may obtain Mercy, and find Grace. Who can, or ſhould put in for theſe Bleſſings, more than he that never yet got any? Do Receavers come to receave daily more Grace and Mercy, and may not one utterly deſtitute and needy, beg ſomewhat of this Mercy and Grace? 2. Conſider the ground of this Boldneſs lies fair and equal to all that will uſe it in coming. To name only now the Promiſe of God. This is laid before all Men in the Goſpel: Have you a hand of Faith to lay hold on it; that makes it yours. God's Promiſe is as ſure and true, before we believe it, as after. Believing adds nothing to the ſureneſs of the Promiſe. Our Believing is like a drowning Man's catching and laying hold on a Rope thrown out to him; his laying hold on it makes not the Rope ſtronger, yet it makes the Rope his defence. The Promiſe is equally true before believing p. 117and after Believing: But it is no Man's known property, till it be believed. The Cords of Salvation are caſt out in the Goſpel to multitudes; yet moſt periſh, becauſe they do not lay hold on them. No Man can ſink into Hell, that holds the promiſe of Salvation by the Arm of Faith. 3. Conſider how the Lord directs, Jer. 3.19. But I ſaid, How ſhall I put thee among the children, and give thee a pleaſant Land, a goodly heritage of the hoſts of nations? That is dreadful indeed, when God makes ſuch a queſtion. Who can anſwer the Lord's Queſtions, but himſelf? And I ſaid, thou ſhalt call me, my Father, and ſhall not turn away from me. A moſt bleſſed Anſwer to a dreadful Queſtion. ver. 4. Wilt thou not from this time, cry unto me, my Father, thou art the guide of my youth? An Intereſt in God by Chriſt is offered and promiſed to all in the Goſpel; plead it by Faith, and it is yours.

3. We find Inſtances in the Word (and the like the Lord can make again) of great Confidence in ſome at their firſt coming to the Throne of Grace. As the blind man, Mark 10.46,—end. He only heard of Chriſt's paſſing by: He ſtaid not for Chriſt's calling him, but began to cry out, Jeſus, thou Son of David, have mercy on me. When many charged him to hold his Peace, he cried the more a great deal, Thou Son of David, have mercy on me. Chriſt was never in my way before, and he ſhall not paſs now without ſhewing mercy on me, if crying may prevail. And that his crying was in p. 118Faith, Chriſt witneſſeth, ver. 52. In all appearance, the Woman of Candan was never at the Throne of Grace before, Matth. 15.22,28. at leaſt, never at Chriſt's Feet before: yet ſhe managed her firſt Addreſs with that confidence, that ſhe not only got her deſire, but that high Commendation with it, O woman, great is thy Faith. So the Centurion. Matth. 8.5,10. But above all Inſtances, is that of the believing Thief on the Croſs, Luke 23.40,43. Never had the Throne of Grace ſo little to encourage an Addreſs to it, as when the King of Grace was dying on the Croſs. Never had a Sinner leſs encouragement to come to the Throne of Grace, than when the Saviour was nailed to one Tree, and the Sinner to another. Marvellous Faith! a dying Sinner, dying for his Sins, imploys a dying Saviour for Salvation, Lord, remember me when thou comeſt into thy Kingdom. How little did Chriſt, nailed to, and dying on the Croſs, look like a King? How ſtrong was the Man's Faith to believe, that Chriſt through death, was going to his Kingdom? And that Chriſt's gracious thought of him, would ſave him? And Jeſus ſaid unto him, Verily I ſay unto thee, to day ſhalt thou be with me in Paradiſe. As if our Lord had ſaid, this is thy firſt and thy laſt Addreſs to me, verily it ſhall be heard. Believers do not think how pleaſing to the Lord, large and high thoughts of the Sufficiency, Fulneſs, and Freedom of the Grace that is in Jeſus Chriſt, be. Believers ſhould deviſe liberal things, and by liberal things they ſhall ſtand, Iſa, 32.8. Let p. 119a Believer ask and think on the Warrant of the Promiſe as much as he can, the Lord is able to do exceeeding abundantly above all that we ask or think. according to the power that worketh in us, unto him be glory in the Church by Chriſt Jeſus, throughout all Ages, world without end, Amen. Eph. 3.20,21.