[What is to be inferred from the term 'throne of grace.']

Second. We will in the next place show what is to be inferred from hence. And,

1. To be sure this is inferred, that converted men are not every way, or in every sense, free from the being of sin. For, were they, they need not betake themselves to a throne of grace for help; when it saith there is grace in G.o.d, it inferreth, that there is sin in the G.o.dly; and when it saith, grace reigns, as upon a throne, it implies, that sin would ascend the throne, would reign, and would have the dominion over the children of G.o.d. This also is manifest, when he saith, 'Let not sin therefore reign in your mortal body, that ye should obey it in the l.u.s.ts thereof' (Rom 7:12). And the only way to prevent it is to apply ourselves, as by the text we are directed, to the throne of grace for help against it.

2. The text implies, that at certain times the most G.o.dly man in the world may be hard put to it by the sin that dwelleth in him; yea, so hard put to it, as that there can be no ways to save himself from a fall, but by imploring heaven and the throne of grace for help. This is called the needy time, the time when the wayfaring man that knocked at David's door shall knock at ours (2 Sam 12); or when we are got into the sieve into which Satan did get Peter (Luke 22:31); or when those fists are about our ears that were about Paul's; and when that thorn p.r.i.c.ks us that Paul said was in his flesh (2 Cor 12:7,8). But why, or how comes it to pa.s.s, that the G.o.dly are so hard put to it at these times, but because there is in them, that is, in their flesh, no good thing, but consequently all aptness to close in with the devil and his suggestions, to the overthrow of the soul? But now here we are presented with a throne of grace, unto which, as presented with a throne of grace, unto which, as David says, we must 'continually resort'; and that is the way to obtain relief, and to find help in time of need (Psa 71:3).

3. As Christians are sometimes in imminent dangers of falling, so sometimes it is so, that they are fallen, are down, down dreadfully, and can by no means lift up themselves. And this happeneth unto them because they have been remiss as to the conscionable performance of what by this exhortation they are enjoined to. They have not been constant supplicants at this throne for preserving grace; for had they, they should, as the text suggests, most certainly have kept from such a fall; help should have been granted them in their needful time. But that is it, of which such are guilty, which is written in the prophet Isaiah, 'But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel' (Isa 43:22).

Therefore thou art profaned, therefore thou art given to reproaches (Isa 43:28). Now, as they which are falling are kept from coming down by coming to this throne of grace, so those that are fallen must rise by the sceptre of love extended to them from thence. Men may fall by sin, but cannot raise up themselves without the help of grace. Wherefore, it is worthy of our inquiry after a more thorough knowledge of this throne of grace, whence, as we may well perceive, our help comes, and by what comes from thence we are made to stand. I therefore come now to a more particular description of this throne of grace; and to show how the G.o.dly know, or may know it, from other thrones of G.o.d.

[What this throne of grace is.]

First, then, this throne of grace is the humanity, or heart and soul of Jesus Christ, in which G.o.d sits and resteth for ever in love towards them that believe in him. Forasmuch as Christ did, by the body of his flesh, when here, reconcile them unto the Father.

'The key of the house of David,' saith G.o.d, 'will I lay upon his shoulder; so he shall open and none shall shut; and he shall shut and none shall open. And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his Father's house' (Isa 22:22,23). For a glorious throne to his Father's house, that is, for his Father's house, to come to their Father by; for that they shall always find him thereon; or, as another scripture saith, in Christ reconciling them unto him, not imputing to them their trespa.s.ses and sins (2 Cor 5:19). Nor is it possible, that we lay aside the human nature of Christ, for us to find any such thing as a throne of grace, either in earth or heaven; for that then nothing can be found to be the rest of G.o.d. 'This is my beloved Son, in whom I am well pleased,' is G.o.d's own language; but there is none other of whom he hath so said (Matt 3:17). Wherefore he resteth in him towards us, and in him only. Besides, grace cannot be extended towards us but in a way of justice; for that the law and our sin obstructeth another way (Gen 3:24). But, lay the human nature of Christ aside, and where will you find, THAT that shall become such a sacrifice to justice for the sin of men, as that G.o.d, for the sake of that, shall both forgive, and cause that grace for ever should reign towards us in such a way? It reigns through righteousness, or justice, by Jesus Christ, and no way else. Christ Jesus, therefore, is this throne of grace; or him, or that, by which grace reigns towards the children of G.o.d (Rom 5:21).

That scripture also gives us a little light herein, 'And I beheld, and lo! in the midst of the throne,' &c., 'stood a Lamb, as it had been slain' (Rev 5:6). This is to show the cause why grace is so freely let out to us, even for that there stands there, in the midst of the throne, and in the midst of the elders, a lamb as it had been slain, or, as it was made a sacrifice for our sin; for, as a slain lamb, he now lives in the midst of the throne, and is the meritorious cause of all the grace that we enjoy. And though it seems by this text that the throne is one thing and the Lamb another, yet the Lamb of G.o.d is the throne, though not as a lamb or sacrifice, but as one that by his sacrifice has made way for grace to run like a river into the world. The Son of G.o.d, Jesus Christ, is ALL; he is the throne, the altar, the priest, the sacrifice, and all: but he is the throne, the priest, the altar, and the sacrifice, under divers considerations. He is not the throne as he is the priest; he is not the priest as he is the sacrifice; he is not the sacrifice as he is the altar; yet is truly all these.

Yea, there is no throne of grace, no high priest, no propitiatory sacrifice, &c., but he. Of all which we may yet speak further before we conclude this treatise. I conclude, then, that Christ Jesus, in his human nature, is this throne of grace. In his human nature, I say, he has by that completely accomplished all things necessary for the making way for grace to be extended to men; and that that is not only G.o.d's place of rest, but that by and from which, as upon a glorious throne, his grace shall reign over devil, death, sin, h.e.l.l, and the grave, for ever. This human nature of Christ is also called the tabernacle of G.o.d; for the fullness of the G.o.dhead dwells in it bodily. It is G.o.d's habitation, his dwelling-place, his chair and throne of state. He doth all in and by it, and without it he doth not any thing. But to pa.s.s this, let us come to the next thing.

[Where the throne of grace is erected.]

Second. We will now come to discourse of the placing of this throne of grace, or to discover where it is erected. And for this we must repair to the type, which, as was said before, is called the mercy-seat; the which we find, not in the outward court, nor yet within the first veil (Heb 9:3-5); which signifies, not in the world, nor in the church on earth, but in the holy of the holies, or after the second veil, the flesh of Christ (Heb 10:20). There then is this throne of G.o.d, this throne of grace, and no where here below. And for as much as it is called the throne of G.o.d, of grace, and is there, it signifieth that it is the highest and most honourable. Hence he is said to be far above all heavens, and to have a name above every name. Wherefore he that will come to this throne of grace, must know what manner of coming it is by which he must approach it; and that is, not personally,[6] but by runnings out of heart; not by himself, but by his Priest, his High Priest; for so it was in the type (Heb 9:7). Into the second, where the mercy-seat was, went the high priest alone, that is, personally, and the people by him, as he made intercession for them. This then must be done by those that will approach this throne of grace.

They must go to G.o.d, as he is enthroned IN Christ; BY Christ, as he is the High Priest of his church; and they must go to him in the holiest, by him.

But again, as this throne of grace is in the Holiest, not in the world, not in the church on earth, so it is in this Holiest set up above the ark of the testimony; for so was the mercy-seat, it was set up in the most holy place, above the ark of the testimony (Deut 10:1-5; 1 Kings 8:9; 2 Chron 5:10). The ark of the testimony. What was that? Why it was the place of the law, the ark in which it was kept: the testimony was the law, the ark was prepared to put that in. This ark in which was put this law was set up in the holiest, and the mercy-seat was set above it, for so was Moses commanded to place them. Thou shalt make an ark, saith G.o.d, 'and thou shalt make a mercy-seat': the ark shall be called the ark of the testimony, and there 'thou shalt put the testimony that I shall give thee,'

that is, the law, 'and thou shalt put the mercy-seat above upon the ark, and there I will meet with thee, from above the mercy-seat between the two cherubims, which are upon,' that is, above, 'the ark of the testimony,' 'shadowing the mercy-seat' (Exo 25:16-22; Heb 9:5).

Thus, then, were things of old ordained in the type, by which we gather what is now to be minded in our worshipping of G.o.d. There was an ark made, and the two tables of stone, in which the law was writ, was put therein (Deut 10:2-5). This ark, with these two tables, were put into the holiest, and this mercy-seat was set above it. The Holy Ghost, in my mind, thus signifying that grace sits upon a throne that is higher than the law, above the law; and that grace, therefore, is to rule before the law, and notwithstanding all the sentence of the law; for it sitteth, I say, upon a throne, but the law sits on none; a throne, I say, which the law, instead of accusing, justifieth and approveth. For although it condemneth all men, yet it excepteth Christ, who, in his manhood, is this throne of grace. Him, I say, it condemneth not, but approveth, and liketh well of all his doings; yea, it granteth him, as here we see, as a throne of grace, to be exalted above itself: yea, it cannot but so do, because by wisdom and holiness itself, which is also the Lord of the law, it is appointed so to do. Here, then, is the throne of G.o.d, the throne of grace, namely, above the ark of the testimony; on this G.o.d and his grace sits, reigns, and gives leave to sinners to approach his presence for grace and mercy. He gives, I say for those sinners so to do, that have washed before in the brazen laver that is prepared to wash in first, of which we may speak more anon.

Now, behold the wisdom of G.o.d in his thus ordaining of things; in his placing, in the first place, the law, and Christ the ark of the testimony, and the mercy-seat, or throne of grace, so nigh together; for doubtless it was wisdom that thus ordained them, and it might so ordain for these reasons--

[Why the law and the mercy-seat are so near together.]

1. That we that approach the throne of grace might, when we come there, be made still to remember that we are sinners--'for by the law is the knowledge of sin' (Rom 3:20)--and behold just before us is this ark in which are the two tables that condemn all flesh: yea, we must look that way, if we look at all; for just above it is the mercy-seat or throne of grace. So then here is a memento for them that come to G.o.d, and to his throne of grace, for mercy, to wit, the law, by which they are afresh put in remembrance of themselves, their sins, and what need they have of fresh supplies of grace. I read that the laver of bra.s.s and the foot of it was made of the looking-gla.s.ses of the women that a.s.sembled at the door of the tabernacle (Exo 38:8), methinks to signify, that men might see their smyrches[7] when they came to wash; so here you see the law is placed even with the mercy-seat, only that stood above, whereby those that come to the throne of grace for mercy might also yet more be put in mind that they are sinners.

2. This also tendeth to set an edge upon prayer, and to make us the more fervent in spirit when we come to the throne of grace. Should a king ordain that the axe and halter should be before all those that supplicate him for mercy, it would put yet an edge upon all their pet.i.tions for his grace, and make them yet the more humbly and fervently implore his majesty for favour. But, behold, the mercy-seat stands above, is set up above the ark and testimony that is in it. Here, therefore, we have encouragement to look for good. For observe, though here is the law, and that too in the holiest of all, whither we go; yet above it is the mercy-seat and throne of grace triumphant, unto which we should look, and to which we should direct our prayers. Let us therefore come boldly to the throne of grace, notwithstanding the ark and testimony is by; for the law cannot hurt us when grace is so nigh; besides, G.o.d is now not in the law, but upon the throne of grace that is above it, to gave forth pardons, and grace, and helps at a time of need.

This, then, may serve to inform some whereabout they are, when they are in their closets, and at prayer. Art thou most dejected when thou art at prayer? Hear me, thou art not far from the throne of grace; for thy dejection proceedeth from thy looking into the ark, into which G.o.d hath ordained that whosoever looks shall die (1 Sam 6:19). Now if thou art indeed so near as to see thy sins, by thy reading of thyself by the tables in the ark, cast but up thine eyes a little higher, and behold, there is the mercy-seat and throne of grace to which thou wouldest come, and by which thou must be saved.

When David came to pray to G.o.d, he said he would direct his prayer to G.o.d, and would look up (Psa 5:3). As who should say, When I pray, I will say to my prayers, O my prayers, mount up, stay not at the ark of the testimony, for there is the law and condemnation; but soar aloft to the throne that stands above, for there is G.o.d, and there is grace displayed, and there thou mayest obtain what is necessary to help in time of need. Some, indeed, there be that know not what these things mean; they never read their sin nor condemnation for it; when they are upon their knees at their devotion, and so are neither dejected at the sight of what they are, nor driven with sense of things to look higher for help at need; for need, indeed, they see none. Of such I shall say, they are not concerned in our text, nor can they come hither before they have been prepared so to do, as may appear before we come to an end.

[How the G.o.dly distinguish the throne of grace.]

SECOND. And thus have I showed you what this throne of grace is, and where it stands. And now I shall come to show you how you shall find it, and know when you are come to it, by several other things.

First, then, about the throne of grace there is 'a rainbow--in sight like unto an emerald' (Rev 4:1-3). This was the first sight that John saw after he had received his epistles for the seven churches. Before he received them, he had the great vision of his Lord, and heard him say to him, I am he that was dead and am alive, or 'that liveth and was dead, and behold I am alive for evermore, amen; and have the keys of h.e.l.l and of death' (Rev 1:18). And a good preparation it was for a work of that nature that now he was called unto; to wit, that he might the more warmly, and affectionately, and confidently attest the truth which his Lord had now for him to testify to them. So here, before he entereth upon his prophecy of things to come, he hears a first voice, and sees a first sight.

The first voice that he heard was, 'Come up hither,' and the first sight that he saw was a throne with a rainbow round about it. 'And immediately,' saith he, 'I was in the Spirit; and behold a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper, and a sardine stone, and there was a rainbow round about the throne' (Rev 4:1-3).

The firs time that we find in G.o.d's Word mention made of a rainbow, we read also of its spiritual signification, to wit, that it was a token of the firmness of the covenant that G.o.d made with Noah, as touching his not drowning the earth any more with the waters of a flood. 'I do set,' saith he, 'my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pa.s.s, when I bring a cloud over the earth, that the bow shall be seen in the cloud. And I will remember my covenant which is between me and you, and every living creature of all flesh: and the waters shall no more become a flood to destroy all flesh' (Gen 9:13-15). The first use, therefore, of the rainbow, it was to be a token of a covenant of mercy and kindness to the world; but that was not the utmost end thereof. For that covenant was but a shadow of the covenant of grace which G.o.d hath made with his elect in Christ, and that bow but a shadow of the token of the permanency and lastingness of that covenant. Wherefore the next time we read of the rainbow is in the first of Ezekiel, and there we read of it only with reference to the excellencies of its colour; for that it is there said to be exactly like the colour of the glory of the man that the prophet there saw as sitting upon a throne (v 28).

The glory, that is, the priestly robes; for he is a priest upon the throne, and his robes become his glory and beauty (Zech 6:13).

His robes--what are they but his blessed righteousness, with the skirts of which he covereth the sinful nakedness of his people, and with the perfection of which he decketh and adorneth them, 'as a bride adorneth herself with her jewels' (Exo 28:2; Eze 16:8; Isa 61:10).

Now here again, in the third place, we find a rainbow, a rainbow round about the throne; round about the throne of grace. A rainbow--that is, a token of the covenant, a token of the covenant of grace in its lastingness; and that token is the appearance of the man Christ.

The appearance--that is, his robes, his righteousness, 'from the appearance of his loins even upward,' and 'from the appearance of his loins even downward' (Eze 1:27); even down to the foot, as you have it in the book of the Revelation (1:13). 'As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord' (Eze 1:28). The sum then is, that by the rainbow round about the throne of grace upon which G.o.d sitteth to hear and answer the pet.i.tions of his people, we are to understand the obedential righteousness of Jesus Christ, which in the days of his flesh he wrought out and accomplished for his people; by which G.o.d's justice is satisfied, and their person justified, and they so made acceptable to him. This righteousness, that shines in G.o.d's eyes more glorious than the rainbow in the cloud doth in ours, saith John, is round about the throne. But for what purpose? Why, to be looked upon. But who must look upon it?

Why, G.o.d and his people; the people when they come to pray, and G.o.d when he is about to hear and give. 'And the bow shall be in the cloud'; says G.o.d, 'and I will look upon it, that I may remember the everlasting covenant between G.o.d and every living creature of all flesh that is upon the earth' (Gen 9:16). And, I say, as the bow is for G.o.d to look on, so it is also for our sight to behold.

A rainbow round about the throne, in sight; in whose sight? in John's and his companions, like unto an emerald.

We read of Solomon's great throne of ivory, that though there was not its like in any kingdom, yet he was not willing that the bow of it should stand before him. It was round behind (1 Kings 10:18-20).

O! but G.o.d's throne has the bow before, even round about to view, to look upon in sight. Solomon's was but a shadow, and therefore fit to be put behind; but this is the sum and substance, and therefore fit to be before, in view, in sight, for G.o.d and his people to behold. Thus you see that a rainbow is round about the throne of grace, and what this rainbow is. Look then, when thou goest to prayer, for the throne; and that thou mayest not be deceived with a fancy, look for the rainbow too. The rainbow, that is, as I have said, the personal performances of Christ thy Saviour for thee. Look, I say, for that, it is his righteousness; the token of the everlastingness of the covenant of grace; the object of G.o.d's delight, and must be the matter of the justification of thy person and performances before G.o.d. G.o.d looks at it, look thou at it, and at it only (Psa 71:16). For in heaven or earth, if that be cast away, there is nothing to be found that can please G.o.d, or justify thee. If it be said faith pleases G.o.d; I answer, faith is a relative grace; take then the relative away, which, as to justification, is this spangling robe, this rainbow, this righteousness of Christ, and faith dies, and becomes, as to what we now treat of, extinct and quenched as tow.

And a very fit emblem the rainbow is of the righteousness of Christ; and that in these particulars. 1. The rainbow is an effect of the sun that shines in the firmament; and the righteousness by which this throne of grace is encompa.s.sed, is the work of the Son of G.o.d. 2. The rainbow was a token that the wrath of G.o.d in sending the flood was appeased; this righteousness of Christ is that for the sake of which G.o.d forgiveth us all trespa.s.ses. 3. The rainbow was set in the cloud, that the sinful man might look thereon, and wax confident in common mercy; this righteousness is showed us in the word, that we may by it believe unto special mercy. 4. The bow is seen but now and then in the cloud; Christ's righteousness is but here and there revealed in the Word. 5. The bow is seen commonly upon, or after rain; Christ's righteousness is apprehended by faith upon, or soon after the apprehensions of wrath. 6. The bow is seen sometimes more, sometimes less; and so is this righteousness, even according to the degree or clearness of the sight of faith. 7.

The bow is of that nature, as to make whatever you shall look upon through it, to be of the same colour of itself, whether that thing be bush, or man, or beast; and the righteousness of Christ is that that makes sinners, when G.o.d looks upon them through it, to look beautiful, and acceptable in his sight, for we are made comely through his comeliness, and made accepted in the Beloved (Eze 16:14; Eph 1:6).

One word more of the rainbow, and then to some other things. As here you read that the rainbow is round about the throne; so if you read on even in the same place, you shall find the glorious effects thereof to be far more than all that I have said. But,

Second. As the throne of grace is known by the rainbow that is round about it; so also thou shalt know it by this, the high priest is continually ministering before it; the high priest, or Christ as priest, is there before G.o.d in his high priest's robes, making continual intercession for thy acceptance there. Now, as I said before, Christ is priest and throne and all; throne in one sense, priest in another; even as he was priest, and sacrifice, and altar too, when he became our reconciler to G.o.d.

As a priest here, he is put under the notion of an angel, of an angel that came and stood at the altar to offer incense for the church, all the time that the seven angels were to sound out with trumpets the alarm of G.o.d's wrath against the anti-christian world; lest that wrath should swallow them up also. 'And,' saith John, 'another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saint upon the golden altar which was before the throne. And the smoke of the incense which came with the prayers of the saints, ascended up before G.o.d out of the angel's hand' (Rev 8:1-4).

Here then you have before the throne, that is, the throne or mercy-seat, the high priest; for there it was that G.o.d appointed that the altar of incense, or that to burn incense on, should be placed (Exo 30:1-7). This incense-altar in the type was to be overlaid with gold; but here the Holy Ghost implies, that it is all of gold. This throne then is the mercy-seat, or throne of grace, to which we are bid to come; and, as you see, here is the angel, the high priest with his golden censer, and his incense, ready to wait upon us. For so the text implies, for he is there to offer his incense with the prayers of all saints that are waiting without at his time of offering incense within (Luke 1:10). So, then, at the throne of grace, or before it, stands the high priest of our propitiation, Christ Jesus, with his golden censer in his hand, full of incense, therewith to perfume the prayers of saints, that come thither for grace and mercy to help in time of need.[8] And he stands there, as you see, under the name of an angel, for he is the angel of G.o.d's presence, and messenger of his covenant.

But now it is worth our considering, to take notice how, or in what method, the high priest under the law was to approach the incense-altar. When he came to make intercession for the saints before the throne, he was to go in thither to do this work in his robes and ornaments; not without them, lest he died. The princ.i.p.al of these ornaments were, 'a breast-plate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle' (Exo 28:4). These are briefly called his garments, in Revelation the first, and in the general they show us, that he is clothed with righteousness, girded with truth and faithfulness, for that is the girdle of his reins to strengthen him (Isa 11:5). And that he beareth upon his heart the names of the children of Israel that are Israelites indeed; for as on Aaron's breast-plate was fixed the names of the twelve tribes of Israel, and he was to bear the weight of them by the strength of his shoulders, so are we on the heart of Christ (Isa 22:21).

Thus therefore is our high priest within the holiest to offer incense upon the golden altar of incense, that is, before the throne.

Wherefore, when thou goest thither, even to 'the throne of grace,'

look for him, and be not content, though thou shouldst find G.o.d there, if thou findest him not there, I suppose now an impossibility, for edification's sake, for without him nothing can be done; I say, without him as a priest. He is the throne, and without him as a throne, G.o.d has no resting-place as to us; he is a priest, and without him as such we can make no acceptable approach to G.o.d; for by him as priest our spiritual sacrifices are accepted (1 Peter 2:5). 'By him, therefore, let us offer the sacrifice of praise to G.o.d continually,--giving thanks,' and confessing to and 'in his name' (Heb 13:15). And for our further edification herein, let us consider, that as G.o.d has chosen and made him his throne of grace; so he has sworn, that he shall be accepted as a priest for ever there. For his natural qualifications we may speak something to them afterwards; in the meantime know, that there is no coming to G.o.d, upon pain of death without him.

Nor will it out of my mind, but that his wearing the rainbow upon his head doth somewhat belong to him as priest, his priestly vestments being for glory and beauty, as afore was said, compared to the colour of it (Rev 10:1; Eze 1). But why doth he wear the rainbow upon his head; but to show, that the sign, that the everlastingness of the covenant of grace is only to be found in him; that he wears it as a mitre or frontlet of gold, and can always plead it with acceptance to G.o.d, and for the subduing of the world and good of his people. But,

Thirdly, The throne of grace is to be known by the sacrifice that is presented there. The high priest was not to go into the holiest, nor come near the mercy-seat; the which, as I have showed you, was a type of our throne of grace, 'without blood.' 'But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people' (Heb 9:7). Yea, the priest was to take of the blood of his sacrifice, and sprinkle it seven times before the Lord, that is, before the mercy-seat, or throne of grace; and was to put some of the blood upon the horns of the altar of incense before the Lord (Lev 4:5-7, 16:13-15). So then the throne of grace is known by the blood that is sprinkled thereon, and by the atonement that by it is made there. I told you before that before the throne of grace there is our high-priest; and now I tell you, there is his sacrifice too; his sacrifice which he there presenteth as amends for the sins of all such as have a right to come with boldness to the throne of grace. Hence, as I mentioned before, there is said to be in the midst of the throne, the same throne of which we have spoken before, 'a lamb as it had been slain' (Rev 5:6). The words are to the purpose, and signify that in the midst of the throne is our sacrifice, with the very marks of his death upon him; showing to G.o.d that sitteth upon the throne, the holes of the thorns, of the nails, of the spear; and how he was disfigured with blows and blood when at his command he gave himself a ransom for his people; for it cannot be imagined that either the exaltation or glorification of the body of Jesus Christ should make him forget the day in which he died the death for our sins; specially since that which puts worth into his whole intercession is the death he died, and the blood he shed upon the cross, for our trespa.s.ses.

Besides, there is no sight more taketh the heart of G.o.d, than to see of the travail of the soul, and the bruisings of the body of his Son for our transgressions. Hence it is said, He 'is in the midst of the throne' as he died, or as he had been slain (Rev 7:17). It is said again, 'The Lamb which is in the midst of the throne shall feed them.' The Lamb, that is, the Son of G.o.d as a sacrifice, shall be always in the midst of the throne to feed and comfort his people. He is the throne, he is the priest, he is the sacrifice.

But then how as a Lamb is he in the midst of the throne? Why, the meaning in mine opinion is, that Christ, as a dying and bleeding sacrifice, shall be chief in the reconciling of us to G.o.d; or that his being offered for our sins shall be of great virtue when pleaded by him as priest, to the obtaining of grace, mercy, and glory for us (Heb 9:12). By his blood he entered into the holy place; by his blood he hath made an atonement for us before the mercy-seat. His blood it is that speaketh better for us than the blood of Abel did for Cain (Heb 12:24). Also it is by his blood that we have bold admittance into the holiest (Heb 10:19). Wherefore no marvel if you find him here a Lamb, as it had been slain, and that in the midst of the throne of grace.

While thou art therefore thinking on him, as he is the throne of grace, forget him not as he is priest and sacrifice; for as a priest he makes atonement; but there is no atonement made for sin without a sacrifice. Now, as Christ is a sacrifice, so he is to be considered as pa.s.sive, or a sufferer; as he is a priest, so he is active, or one that hath offered up himself; as he is an altar, so he is to be considered as G.o.d; for in and upon the power of his G.o.dhead he offered up himself. The altar then was not the cross, as some have foolishly imagined. But as a throne, a throne of grace; so he is to be considered as distinct from these three things, as I also have hinted before. Wouldst thou then know this throne of grace, where G.o.d sits to hear prayers and give grace? then cast the eyes of thy soul about, and look till thou findest the Lamb there; a Lamb there 'as it had been slain,' for by this thou shalt know thou art right. A slain Lamb, or a Lamb as it had been slain, when it is seen by a supplicant in the midst of the throne, whither he is come for grace, is a blessed sight! A blessed sight indeed! And it informs him he is where he should be.

And thou must look for this, the rather because without blood is no remission. He that thinks to find grace at G.o.d's hand, and yet enters not into the holiest by the blood of Jesus, will find himself mistaken, and will find a DEAD,[9] instead of 'a living way' (Heb 10:19). For if not anything below, or besides blood, can yield remission on G.o.d's part, how should remission be received by us without our acting faith therein? We are justified by his blood, through faith in his blood (Rom 5:6-9). Wherefore, I say, look when thou approachest the throne of grace, that thou give diligence to see for the Lamb; that is, 'as it had been slain' in the midst of the throne of grace; and then thou wilt have, not only a sign that thou presentest thy supplications to G.o.d, where, and as thou shouldst; but there also wilt thou meet with matter to break, to soften, to bend, to bow, and to make thy heart as thou wouldst have it; for if the blood of a goat will, as some say, dissolve an adamant, a stone that is harder than flint;[10] shall not the sight of 'a Lamb as it had been slain' much more dissolve and melt down the spirit of that man that is upon his knees before the throne of grace for mercy; especially when he shall see, that not his prayers, not his tears, not his wants, but the blood of the Lamb, has prevailed with a G.o.d of grace to give mercy and grace to an undeserving man? This then is the third sign by which thou shalt know when thou art at the throne of grace: that throne is sprinkled with blood; yea, in the midst of that throne there is to be seen to this day, a Lamb as it had been slain; and he is in the midst of it, to feed those that come to that throne, and to lead them by and to 'living fountains of waters' (Rev 7:17). Wherefore,

Fourth. The throne of grace is to be known, by the streams of grace that continually proceed therefrom, and that like a river run themselves out into the world. And, saith John, 'He showed me a pure river of water of life, clear as crystal, proceeding out of the throne of G.o.d and of the Lamb' (Rev 22:1). Mark you, here is again a throne; the throne of G.o.d, which, as we have showed, is the human nature of his Son; out of which, as you read, proceeds a river, a river of water of life, clear as crystal. And the joining of the Lamb also here with G.o.d is to show that it comes, I say, from G.o.d, by the Lamb; by Christ, who as a lamb or sacrifice for sin, is the procuring cause of the running of this river; it proceedeth out of the throne of G.o.d and of the Lamb. Behold, therefore, how carefully here the Lamb is brought in, as one from or through whom proceeds the water of life to us. G.o.d is the spring-head; Christ the golden pipe of conveyance; the elect the receivers of this water of life. He saith not here, 'the throne of the Lamb,' but 'and of the Lamb, to show, I say, that he it is out of or through whom this river of grace should come.' But and if it should be understood that it proceedeth from the throne of the Lamb, it may be to show that Christ also has power as a mediator, to send grace like a river into the church. And then it amounts to this, that G.o.d, for Christ's sake, gives this river of grace, and that Christ, for his merits sake, has power to do so too. And hence is that good wish, so often mentioned in the epistles, 'Grace to you, and peace from G.o.d our Father, and the Lord Jesus Christ' (Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Thess 1:2; 2 Thess 1:2; Phile 3). And again, 'Grace, mercy, and peace, from G.o.d the Father and the Lord Jesus Christ' (1 Peter 1:2; 2 Tim 1:2; t.i.tus 1:4). For Christ has power with the Father to give grace and forgiveness of sins to men (John 5:21-26; Mark 2:10).

But let us come to the terms in this text. Here we have a throne, a throne of grace; and to show that this throne is it indeed, therefore there proceeds therefrom a river of this grace, put here under the term of 'water of life,' a term fit to express both the nature of grace and the condition of him that comes for it to the throne of grace.

It is called by the name of water of life, to show what a reviving cordial the grace of G.o.d in Christ is, shall be, and will be found to be, of all those that by him shall drink thereof. It shall be in him, even in him that drinks it, 'a well of water springing up into everlasting life' (John 4:14). It will therefore beget life, and maintain it; yea, will itself be a spring of life, in the very heart of him that drinks it. Ah! it will be such a preservative also to spiritual health, as that by its virtue the soul shall for ever be kept, I say, the soul that drinks it, from total and final decay; it shall be in them a well of living water, springing up into everlasting life.

But there is also by this phrase or term briefly touched the present state of them that shall come hither to drink; they are not the healthful, but the sick. It is with the throne of grace, as it is with the Bath, and other places of sovereign and healing waters, they are most coveted of them that are diseased, and do also show their virtues on those that have their health and limbs; so, I say, is the throne of grace; its waters are for healing, for soul-healing, that is their virtue (Eze 47:8,9). Wherefore, as at those waters above mentioned, the lame leave their crutches, and the sick [obtain]

such signs of their recovery as may be a sign of their receiving health and cure there; so at the throne of grace, it is where true penitents, and those that are sick for mercy, do leave their sighs and tears; 'and the Lamb that is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and G.o.d shall,' there, 'wipe away all tears from their eyes' (Rev 7:17). Wherefore, as Joseph washed his face, and dried his tears away, when he saw his brother Benjamin, so all G.o.d's saints shall here, even at the throne of grace, where G.o.d's Benjamin, or the Son of his right hand, is, wash their souls from sorrow, and have their tears wiped from their eyes. Wherefore, O thou that are diseased, afflicted, and that wouldst live, come by Jesus to G.o.d as merciful and gracious; yea, look for this river when thou art upon thy knees before him, for by that thou shalt find whereabout is the throne of grace, and so where thou mayest find mercy.

But again, as that which proceeds out of this throne of grace is called 'water of life,' so it is said to be a river, a river of water of life. This, in the first place, shows, that with G.o.d is plenty of grace, even as in a river there is plenty of water; a pond, a pool, a cistern, will hold much, but a river will hold more; from this throne come rivers and streams of water of life, to satisfy those that come for life to the throne of G.o.d. Further, as by a river is showed what abundance of grace proceeds from G.o.d through Christ, so it shows the unsatiable thirst and desire of one that comes indeed aright to the throne of grace for mercy. Nothing but rivers will satisfy such a soul; ponds, pools, and cisterns, will do nothing: such an one is like him of whom it is said, 'Behold he drinketh up a river, and hasteth not; he trusteth that he can draw up Jordan into his mouth' (Job 40:23). This David testifies when he saith, 'As the hart panteth after the water-brooks, so panteth my soul after thee, O G.o.d' (Psa 42:1). Hence the invitation is proportionable, 'Drink abundantly' (Cant 5:1), and that they that are saved, are saved to receive abundance of grace; 'they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ' (Rom 5:17). And hence it is said again, 'When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the G.o.d of Israel will not forsake them.' But, Lord, how wilt thou quench their boundless thirst? 'I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water' (Isa 41:17,18).

Behold here is a pool of water as big as a wilderness, enough one would think to satisfy any thirsty soul. O, but that will not do!

wherefore he will open rivers, fountains, and springs, and all this is to quench the drought of one that thirsteth for the grace of G.o.d, that they have enough. 'They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures, for with thee is the fountain of life'; &c. (Psa 36:8,9).

This abundance the throne of grace yieldeth for the help and health of such as would have the water of life to drink, and to cure their diseases withal: it yields a river of water of life. Moreover, since grace is said here to proceed as a river from the throne of G.o.d and of the Lamb, it is to show the commonness of it; rivers you know are common in the stream, however they are at the head (Judg 5). And to show the commonness of it, the apostle calls it 'the common salvation'; and it is said in Ezekiel and Zecharias, to go forth to the desert, and into the sea, the world, to heal the beasts and fish of all kinds that are there (Eze 47:8; Zech 14:8). This, therefore, is a text that shows us what it is to come to a throne, where the token of the covenant of grace is, where the high priest ministereth, and in the midst of which there is a Lamb, 'as it had been slain': for from thence there cometh not drops, nor showers, but rivers of the grace of G.o.d, a river of water of life.