I dare not say that they shall never have them, (for this grace can overcome its greatest enemies); but I may say, that they have at present no part or portion in this matter; and when they come to partake of grace, and to know the grace of God in truth, as Col. i. 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, wili 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, ver. 21. Merit and worth are only for hell; and they have no room in heaven, nor in the way to it. Justice reigns in hell, and grace in heaven. So all will find that come to heaven; and so must they all know and believe that would be there. Sinners that are for merit, will find it sadly in hell. Mens merit makes hell, and Christ's merit makes heaven, Rom. vi. 23.

may

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. Thát proud monarch spoke vainly and wickedly, Dan. iv. 30. and was quickly by God punished severely for his sin. If we 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. i. 4, 5, 6. Do they believe by grace? It is to the praise of his glory, ver. 12. Are they sealed, and at last possessed of heaven? That is to the praise of his glory, ver. 14. Are they quickened when dead in sin, and advanced in and by Christ Jesus? This is to the praise of his

grace, Eph. ii. 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. ii. 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 xvii. 27, 28.; as the psalmist speaks excellently in Psalm cxxxix. 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 mens attainment; for no 'man can come, unless he be drawn of God, John vi. 44. far from their experience, and far from their love; for they are alienated from the life of God, Eph. iv. 18. And in his favour is life, Psal. xxx. 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 mens 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, I John iv. 10. Believing on him, is coming to him, John vi. 35. It is coming to the Father by him, John xiv. 6. It is believing on God by him, 1 Pet. i. 21, It is believing on him, and on him that sent him, John xii. 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

x. 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 xx. 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. xiii. 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 VOL. I.

C

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. vii. 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. ii. 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 ix. 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 plain is it, that a simmer is at his worst when saving grace first comes upon