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Hebrews 4:16 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 Ghost’s
penman, in this excellent epistle, is to set forth the pre-eminence 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 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? (1:8) Thy throne, O God, is for ever and ever. Then
the apostle speaks of his incarnation (2:11, &c). And therewith speaks
of his priesthood (chapter 3). The apostle compares Christ with, and prefers
him above Moses (chapter 3); then above Aaron as a priest, (chapter 7);
and compares him with Melchizedec, an eminent type of Christ. By this
epistle we may know what Paul’s reasonings with the Jews were (Acts
9:22; 17:2,3) and what is the right way of dealing with the Jews at this
day. Till Christ’s 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 (v 14).
Seeing then that we have a great high priest, (all the Old Testament high
priests were but types and shadows of him, and were but little high priests),
that is passed into the heavens, (no high priest but Christ went farther
than the holy of holies, for the people’s 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 stedfast 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: (v 15) For we have not
an high priest which cannot be touched with the feeling of our infirmities;
(Though now he hath none of his own, yet can he feel those 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 expression 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
appeared before God; and he implies 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 it is 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 conceive, 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 Father’s
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 privilege, an erected and revealed throne of
grace; and that in the practice of the greatest duty, believing approaching
unto his 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 verse 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. The second 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 boldly, without fear of being repulsed.
3. The third 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 verse 14, 15, because of Jesus
the Son of God, our great high priest in heaven. If we had not such an
high priest, ministering in glory at the high altar above, no sinner could
come boldly to the throne of grace on earth. So he argues, chapter 10:19-22.
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.
HEAD I. The first of these I would begin with. Where is
God to be found? The apostle tells us, on a throne of grace. The 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 so savoury, significant, and suitable, that this
form of speaking, The throne of grace, is become famous, known, and used
among 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 plied and praised.
I would first consider the proper meaning of this word,
a throne of grace. It is 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 applies 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 Aaron 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 God’s 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, and mercy seat,
were all but shadows (as the apostle calls them, Hebrews 10:1) of our
Lord Jesus Christ, and of that peace with God, and access to God, that
he hath wrought ought 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 tendered 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 three most solemn things in the Old Testament,
in which the mercy seat (the type of the throne of grace in the New Testament)
was applied unto, 1. The most solemn approach was made unto God, in the
high priest’s 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 privileged with a greater nearness
to God than the people (Num 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 music, 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 atonement
for the sins of Israel was made at the mercy seat. This was done in that
yearly entrance of the high priest into the holiest of all (Lev 16:12,13,
especially v 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 upon
the mercy seat eastward: and before the mercy seat shall he sprinkle of
the blood with his finger seven times. Verse 30 On that day shall the
priest make an atonement 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 (Exo 25:17-22) where we have the institution
of the mercy seat, and the form of it: And there (saith the Lord) I will
meet with thee, and I will commune with thee; and again, Exodus 30:6.
What the Old Testament Urim 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, it is 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 atonement 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 believers 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 Hebrews 9:4-8.
The truth I would speak to is this:
DOCT. 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:
I. What this throne
of grace is, and how distinguished from other thrones of God spoke of
in the word.
II. Why it is so called,
a throne, and a throne of grace.
III. What coming to
this throne is.
I. 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, incomprehensible glory of God. This no man can approach
to. Of this the apostle speaks, 1 Timothy 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. As soon 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 (Psa 93:1). Men are dazzled 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 God’s majesty and glory are, when he is not seen
as on a throne of grace. I remembered God, and was troubled, saith one
saint (Psa 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 God’s government of the world
oft spoke of (Psa 9:4,7). On this throne God sits, 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 God’s justice spoken of.
This is that throne David deprecates his being brought before, (Psa 143:2)
Enter not into judgment 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 man’s 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 woefully 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 plied and sped at the throne of grace before. When our
Lord comes, and sits on the throne of his glory (Matt 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, 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.
II. Why is it called
a throne and a throne of grace?
Passing what is said of the apostle’s 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. Araunah’s 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, sovereignly free. Grace and mercy
is his own, and he doth with them as he will. When Moses prays, (Exo 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 forty days there, in such communion
with God as never mere man enjoyed before or since out of heaven; he had
prevailed with God for Israel, and hath a most gracious answer, (v 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? (v 18). Whatever he meant, the Lord’s
answer is much to be observed, (v 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 satisfy 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 sovereign disposer of his own grace and mercy;
and happy is the believer that adores this glorious sovereignty. Paul
in Romans 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 sovereign 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 reigns 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 eternal 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,
1st, Because grace entered and reared it up: (Psa 89:2)
Mercy shall be built up for ever. Nothing but grace and mercy framed the
throne of grace. I may allude to the Lord’s stately words to Job
(38:4-6) 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 foundations of the earth?—and, Who laid the cornerstone
thereof? No creature was on the council; 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 cornerstone 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,
which he had afore prepared unto glory (Rom 9:23).
2dly, 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 God’s 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, than 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.
3dly, It is called a throne of grace, because all the
acts and sentences passed at this new court, are all acts of grace. All
the blessings given from this throne, are all of mere 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 beggarly 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 tenor 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 Colossians 1:6, they will be of
another mind, and count it the best tenor 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. Men’s merit makes hell, and Christ’s merit makes heaven
(Rom 6:23).
4thly, 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 1:4-6). Do they believe by grace? It is to the praise of
his glory (v 12). Are they sealed, and at last possessed of heaven? That
is to the praise of his glory (v 14). Are they quickened 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 a company of poor sinful men
by Jesus Christ; and of no other design in this purpose, but to magnify
his grace in saving of them this way. So much of the signification of
this word, a throne of grace.
III. 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 implies 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 Psalm 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 men by nature, and they far from it. This presence is far from
man’s knowledge; there is no knowing of it but by revelation: far
from men’s 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 (Psa 30:5), and in nothing else.
2. It is also implied in this call to come, that there
is a gracious provision made and revealed by God for the removal and making
up of his 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 men’s
duty, and should be their exercise, in order to possess and enjoy the
privilege 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 Peter 1:21). It is believing on him, and on him that
sent him (John 12:44). Believing on Jesus Christ, is an employing 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 heavenward, is saving faith in Christ. Nothing savingly good can
precede 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 Christ’s 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 the throne of grace, if
rightly managed. Though asking is not expressed in this verse, yet it
is strongly implied, 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 sitteth 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. Receiving of the Lord’s supper, is a coming to the throne 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 shew 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 entertainment 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 account a man
ill employed in prayer, that asks many things of God, but forgets to ask
the one thing needful: Is he any better employed 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 offspring 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 mere 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 man? 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 2:1). 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 disobedience; 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,
viler, and baser, except they that are in hell itself? 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 preceding
his conversion. Paul was at his worst (Acts 9) when grace fell upon 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 applied; and if there be no middle state betwixt death
and life, (and these have been reckoned gospel truths); how plains 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 (vv 4-6). O what a mighty arm hath the grace of God! It is
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? (v 7) That in the ages to come he might shew 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 received: 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 for ever. There is no other music, but the praises of free
grace, in heaven; and none shall sing its praises there, but the happy
receivers of it here.”
2. Consider the infinites wisdom of this contrivance of
a throne of grace for sinners. The Lord wisely consulted poor man’s
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 (1 Cor
2:6-8). 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 (Isa 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 (vv
6,7) then, upon the Lord’s saying, Whom shall I send, and who will
go for us? Isaiah answered, Here am I, send me (v 8). 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 God’s 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 crating 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 marvellous 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. Romans 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? (Rom 3:26)
To declare at this time God’s 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,
1st, God was just, and the punisher of the sins of the
elect laid on Jesus. 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 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 coin], and have no interest in Christ’s 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 God’s righteousness, can
far less conceive the glory of justice in bruising a sinless man, who
was also in the form of God, and counted it no 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.
2dly, 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.
3dly, God is just in discharging of his Son, from whom
he hath received 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 arose for our justification
(Rom 4:25,26). 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 applied unto by faith, and applied 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, We shall only now say a few words.
There is no court in all God’s 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 that if they
come to any bar but that of the throne of grace, they must be cast. But
at this throne of grace, 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 it is newly given according to the sinner’s
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 matter
of justification 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 not
to give. Take heed to your spirits in this matter. When you come to the
throne of grace, come to receive out of Christ’s 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 itself, 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 justification?” I know men abhor 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 itself, neither in habit nor act, is the plea
itself. 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 (v 14) that both came
for justification. The Pharisee stood, and prayed thus with himself: God,
I thank thee, that I am not as other men are,—or 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.
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