Chapter 173

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 God, it inferreth, that there is sin in the godly; 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 God. This also is manifest, when he saith, ‘Let not sin therefore reign in your mortal body, that ye should obey it in the lusts 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 godly 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 pricks us that Paul said was in his flesh (2 Cor 12:7,8). But why, or how comes it to pass, that the godly 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 godly know, or may know it, from other thrones of God.

[What this throne of grace is.]

First, then, this throne of grace is the humanity, or heart and soul of Jesus Christ, in which God 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 God, ‘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 trespasses 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 God. ‘This is my beloved Son, in whom I am well pleased,’ is God’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 God, 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 God (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 God 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 God, 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 God’s place of rest, but that by and from which, as upon a glorious throne, his grace shall reign over devil, death, sin, hell, and the grave, for ever. This human nature of Christ is also called the tabernacle of God; for the fullness of the Godhead dwells in it bodily. It is God’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 pass 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 God, this throne of grace, and no where here below. And for as much as it is called the throne of God, 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 God, 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 God, ‘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 God. 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 God, the throne of grace, namely, above the ark of the testimony; on this God 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 God 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 God, 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 brass and the foot of it was made of the looking-glasses of the women that assembled 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 petitions 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, God 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 God 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 God, he said he would direct his prayer to God, 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 God, 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 godly 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 hell 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 God’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 God 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 pass, 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 God 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 God sitteth to hear and answer the petitions 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 God’s justice is satisfied, and their person justified, and they so made acceptable to him. This righteousness, that shines in God’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, God and his people; the people when they come to pray, and God when he is about to hear and give. ‘And the bow shall be in the cloud’; says God, ‘and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth’ (Gen 9:16). And, I say, as the bow is for God 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 God’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 God 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 God’s delight, and must be the matter of the justification of thy person and performances before God. God 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 God, or justify thee. If it be said faith pleases God; 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 encompassed, is the work of the Son of God. 2. The rainbow was a token that the wrath of God in sending the flood was appeased; this righteousness of Christ is that for the sake of which God forgiveth us all trespasses. 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 God 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 God 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 God.