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SERMON VIII.
Heb_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.
I have spoke to the first of the blessings to be got at the throne of grace, which we should come for, obtaining of mercy. The second is, The finding of grace to help in time of need. This expression, finding of grace, is probably borrowed from the Old Testament, wherein the bestowing of favour is usually so expressed. We find it in men’s pleadings with one another. So Jacob to Esau, (Gen_32:5, Gen_33:1) These are to find grace in the sight of my lord. And he pleads upon it, (v 10) If I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God; and thou wast pleased with me. Jacob had seen God’s face that morning, and had found grace in his sight, and he remembers it when he finds grace in the sight of his angry brother. So we find the phrase used in dealing with God, by Moses, (Exo_33:12,Exo_33:13) Yet thou hast said, I know thee by name, and thou hast found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight.
The first thing I would remark here, is, the connection betwixt these two blessings and errands, obtaining of mercy, and finding of grace. Mercy and grace are joined together by God, and are not be put asunder by man. Many would separate them. They would be content to obtain mercy; but they care not so much for his grace. But such are only profane ignorant persons, that know neither God nor themselves, nor his mercy, nor his grace. The Lord will not give mercy without grace, nor grace without mercy. All that receive either, receive both; and all that would have either, must ask both; and none can ask either aright, but he that asks both.
This grace we are called to come to the throne of grace for the finding of, is specified from its great advantage and usefulness. It is grace to help in time of need. The words in the original are, grace for seasonable opportune help. It is the nature of this grace, that it is helpful. Its helpfulness mainly appears in a time of need. A time of need will come: this grace is to be asked before that time come; it is to be waited upon till the time of need come, and used when it comes.
The truth to be spoke to, is this plain one:—
DOCT. That all that hear of God’s offer of grace, should come to God to ask it, to get it, to find it.
Men should come to God’s throne of grace, for grace for themselves. They should come to God in Christ Jesus, for the grace of God in and by Christ Jesus. This is a truth so bright in its own evidence, that there is no need to confirm it. What hath been said of coming to obtain mercy, is equally binding unto coming to find grace.
Two things, then, I would speak unto at this time.
I. What is this grace we are called to come to the throne of grace for?
II. What finding of grace is; what speciality is there in this expression? It is certain, never did a man find grace, before grace found him. Grace is always the first finder: but the sense of it, and our knowledge of our having found it, follows after.
I. What is this grace we are to come to the throne of grace for finding of? We have need to know this distinctly. The reason why many are so confused, and dark, and barren in their prayers, is, because they know not what is to be got by prayer. If we had a clear knowledge of the full extent of this grace that is to be dispensed at this throne of grace, we should quickly know what to ask, and find matter for asking continually.
This grace of God, that we are invited to come to the throne of grace for finding of, comes under three different considerations. 1. As it is in the fountain from whence it flows. 2. As it is in the channel in which it runs. 3. As it is in the vessels that do receive it.
1. Grace considered as in the fountain from whence it flows, is grace in God. The scriptures take notice of the special interest that each of the three blessed persons of the godhead have in dispensing of grace. We find the Father called the God of all grace (1Pe_5:10); and there Christ is also named, and the Holy Ghost implied. The Father, the God of all grace, is the caller; he calleth us to his eternal glory by Christ Jesus; we are fitted for the possession of it by the grace of the Holy Ghost. Our Lord Jesus Christ is oft spoke of as the fountain of grace, (Joh_1:14) Full of grace and truth; and that we might know that this fountain-fulness in him is for communication, (v 16) and out of his fulness have all we received, and grace for grace. The Holy Ghost is called the Spirit of grace (Heb_10:29); of grace and supplication (Zec_12:10); of faith (2Co_4:13). When we come to the throne of grace, for grace in this consideration, we come for the manifestation and communication of grace from the fountain, according to his will and our need, for the carrying on of our salvation to the praise of his grace. It is to be observed in that apostolic wish, which by a good custom is made the concluding blessing in Christian assemblies, (2Co_13:14) The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen, that there is grace in the Father’s love, and grace in the communion of the Holy Ghost, as well as there is love and communion in the grace of our Lord Jesus. For grace is in all divine favour, and in all its fruits, freely bestowed on the undeserving sons of men.
2. Grace may be considered as it is in the channel in which it runs, in the way and means of its conveyance, usually called the means of grace. And this is the gospel. It is true, that this form of speech, means of grace, is not a scriptural phrase, though it be usual with us. But by it we mean nothing, but such means as are hallowed by divine institution, and backed with a gracious promise of bestowing grace on the right users thereof. The main of which means, is the gospel itself, called by Paul, in Act_20:24, the gospel of the grace of God, and (v 32) the word of his grace. And in Titus 2:22, the gospel is called simply, the grace of God. If you take away the doctrine of free grace, you take away the gospel. It is but an empty shadow, a false name, to call that doctrine gospel, that is not the word of his grace. The grace of God in the means is universally offered to all that hear the gospel; but the blessing itself is sovereignly dispensed, like grace. There is ground sufficient in the promise for faith in waiting on the Lord in the use of his appointments: but yet the Lord never used any outward mean that was always effectual to all them that had it. The greatest of any outward means that ever men were under, was the personal ministry of Christ; yet all his hearers did not believe, yea, but a few did (Joh_6:26, &c.). What a heavenly discourse doth Christ deliver! but what was the effect of it? (v 66) From that time many of his disciples went back, and walked no more with him. The Lord hath wisely ordered it thus, that the means (the channel his grace runs in) are at some times, and to some persons, filled with his grace; and at other times are but empty pipes, that the means themselves may not be doted on, and that the fountain may still be depended on. When, then, we come to the throne of grace, for grace, as in the means, we come begging, that the Lord, who hath appointed the means, and keeps the blessing of them in his own hand, would fill the means with his grace, and fill our souls with the communication of that grace, in our use of these means.
3. Grace is considered as it is in the vessels that receive it, in men that partake of it. And here it will be needful to distinguish. The grace of God as received, comes under a very notable distinction of common grace, and saving grace, or special. Somewhat hath been hinted of the same distinction, betwixt common and special saving mercy. But of this distinction, as to grace received, I would speak more fully.
First, Common grace is so called, not because it is ordinary and usual, (for in bad times it is rare enough), but because it is not saving. It is most likely, that in such happy times (which we cannot now boast of, but only hope for) when saving grace is bestowed on many, common grace is dispensed more frequently also. That there is such a thing as common grace, is as certain, as it is that there is such a creature (if I may so call him) as a hypocrite in the church, or in the world. For an hypocrite is nothing else but an unrenewed sinner, painted over with more or less common grace. And to men that see the outside of others only, he may appear like a true Christian.
I would give some particular instances of this common grace.
1. There is a common enlightening grace, a common illumination (Heb_6:4, Heb_10:26). The apostle supposeth, that there is an enlightening, and a receiving a knowledge of the truth, that may be where a fatal apostasy may follow. The Lord may give the light of his word; and, in and by that light, may dart in some clear beams of gospel-truth on such that are led no farther. It is far from being true, that all knowing heads have sound hearts. There may be, and often is, much clear light in the mind about points of saving truth, when there is no sense, no savour, no faith in the heart. Act_26:1-32 we find Paul speaking in the most noble assembly that it is like he ever spoke in; a King and a Queen, and a Roman Governor greater than both. In this august assembly, Paul, though a prisoner in bonds, remembers his being an apostle, and preacheth Christ, and takes Christ’s grace in converting him for his text: (v 24) When he is thus speaking, Festus said with a loud voice, Paul thou art beside thyself, much learning doth make thee mad. At the same time, (v 28) Agrippa said unto Paul, Almost thou persuadest me to be a Christian. This was a great deal better than Festus’ word, yet a poor word in itself. It spoke some glancing of ineffectual light on his mind. An almost Christian, and no more, is but a sinner almost saved, and no more; or one that is no Christian, and never saved at all.
2. There is common awakening grace. The Lord sometimes alarms the consciences of the ungodly, and may raise a great sense of sin in such as are never forgiven; and fears of hell, yea, a foretaste of hell, in some that never escape it. I have sinned, saith Pharaoh; I have sinned, saith Saul: I have sinned (saith Judas), in betraying innocent blood. Alas, poor wretch! it had been better to have confessed his sin against his master, to his master, than to his murderers. Felix trembled when Paul preached. It was grace in God to come so near to him, and great power was put forth. What else could make such a great prince as Felix was, to tremble at the words of a poor prisoner standing before him in his chains? Awakening grace is but common grace. The law wounds many a conscience that the gospel doth not heal, because not applied to. No wound can the law make, which the gospel cannot heal. Boast not of your wounds by the law, unless you can tell how you were healed. There is no cure for a conscience wounded by sin and by the law, but the blood of Jesus shed for sin. Did ye come to it? (Heb_12:24). Did he apply it to you? Were you cured of your wounds before ye went to him, and before he came to you? Woeful is that cure, and worse than the wound. Many poor creatures are wounded by the law, and to the law they go for healing. But God never appointed the law to heal a wounded conscience; and it never did, nor can, nor will, to the end of the world, nor to eternity. It is Christ’s name, and property, and glory, to be the only physician of souls; and all must die of the disease of sin, that are not his happy patients.
3. There is common restraining grace; an act of God’s grace and wisdom, which he often puts forth in his ruling of this wicked world. How quickly would this earth become a hell, were it not for this restraining grace? if all unrenewed men were permitted by God, to commit all the sin Satan tempts to, and their natures incline them to, there would be no living in this world for the godly. This restraining grace we find a Heathen had: (Gen_20:6) I with-held thee from sinning against me, saith the Lord to Abimelech. And, which is more, we find a great saint praying for it, (Psa_19:13) Keep back thy servant also from presumptuous sins, let them not have dominion over me: that is, “Lay a powerful restraint on me by thy grace, that when I am tempted, my way may be hedged up, and I may be kept from complying with the temptation.” But yet bare restraining grace is not desired by a Christian in good case, without sanctifying grace. He desires not only the restraining of the outward acts of sin, but the removing of inward inclinations to sin; he begs the renewing and changing of the heart. So David, when he had fallen foully, by the strength of inward corruption, and God’s leaving him to himself; when recovered by grace, and renewed unto repentance, prays like a wise believer, (Psa_51:10) Create in me a clean heart, O God; and renew a right spirit within me.
4. There is common assisting grace. Many a bad man hath had good assistance from God in a good work. The Spirit of God hath clothed many, and enabled them to great and good works, which God gets service by, and the world good by, though the doers thereof be not accepted: (Mat_7:22) Many shall say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? All great things, and all done in Christ’s name, and done by his assistance. In their casting out of devils, and in working of miracles, there was an exerting of omnipotency, with and by their faith; which is the greatest divine assistance we can imagine. And no doubt they were assisted by Christ’s Spirit in their prophesying in his name. Now, such things they thus did. Christ, in his reply, denies not their doing of them, finds no fault with the works in themselves; but all his quarrel is with the workers: I never knew you, you are workers of iniquity.
5. To common grace belongs some comfort and joy reaching the heart in hearing the word. Our Lord expressly explains the stony ground this way, (Mat_13:20) He that received the seed in stony places, the same is he that heareth the word, and anon with joy receiveth it.
6. Lastly, There is reforming grace, that belongs to common grace. The power of the word may come so on natural men’s consciences, that they may reform many things; as Mar_6:20, Herod, when he heard John Baptist, did many things, and heard him gladly. So 2Pe_2:20.
If any say, What! should we come to the throne of grace for common grace? I answer, Not for it alone, but for it, and better. It is a mercy to have common grace; it is grace that is undeserved: but it is a woeful snare to him that rests in it. If the Lord restrain your corruptions; if he enlighten your minds, and awaken your consciences; if he assist you with gifts for good works; if he help you to mend any thing that is amiss in your conversation; bless him for all: but rest not on any of these things. It is a higher and better grace that is saving, and that you must seek after.
Secondly, Saving grace, as distinct from, and beyond all that is common, respects three things.
1. It respects and works a change in a man’s state, which common grace never performs. Saving grace changeth a person’s state. By this grace an enemy is reconciled to God, a guilty sinner is justified freely through the redemption that is in Christ Jesus, a stranger receives sonship by Christ. Common grace never alters the state of a man’s person, but it leaves him where it found him. It never doth, nor can take him out of the old stock of fallen Adam; he still lies in that pit; and is never by it translated into Christ, and ingrafted in him, as a new head. But saving grace, when it comes, doth all (Eph_2:4 - Eph_2:18).
2. Saving grace respects man’s sinful nature, and changeth it. And this grace thus working, is called regenerating, sanctifying, and renewing of men. Christ calls it, being born again (Joh_3:3). If any man be in Christ, (through this grace), he is a new creature (2Co_5:17). This the apostle calls, (Tit_3:5) According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. Natural men are apter to look to their conversation, than to their nature. They may see many things amiss in their way, who are loth to look into their heart. And if light shine in, to discover inward heart-faults, they are still backward to own that all is naught, and that there is no good in their hearts. If the light pursue them yet closer, and make them see that all is stark naught within, they are still more backward to own the true spring of their disease, and the true remedy for it; that all this dominion of sin over them, flows form the natural state of their persons, as standing still in and under the first sinful Adam; and can never be altered and mended, but by grace putting them into Christ, as the root of their new life.
3. Saving grace respects and works on the new nature. Special grace not only changeth a man’s state, nor his old corrupt nature only: but it works on this new nature wrought by grace. The special operation of the grace of God, in and from the fountain, is upon his own new creation in the hearts of his children. We cannot conceive it fully; our minds are not able to take in these depths of God. We hear from, and read in the word, of the intimate correspondence the Lord entertains with them in whom he dwells. Christ dwells in the heart by faith (Eph_3:17), His Spirit dwells in his people (Rom_8:9 - Rom_8:11). But what is it in their hearts that he dwells in? He dwells in his own workmanship in their hearts, in his own new creation, in his own garden that he hath planted in them. There his presence is, and there his eye is, on that his hand is; this is that he waters, and carefully looks after. When a believer comes to the throne of grace, for this grace, he comes to beg that the new creation in him may be visited, refreshed, and strengthened, and brought to perfection. They that have no planting of Christ in them, want this errand to the throne of grace, that believers daily come upon.
So much for the first thing, What this grace is?
II. What is the finding of this grace? Why the apostle useth this phrase, different from the former, about mercy? That was obtaining of mercy, this is finding of grace. Mercy and grace are near a-kin; and so is obtaining and finding. Besides the Hebrew phrase, remarked already, these things I would note in it:—
1. I conceive, that this phrase of finding grace, doth imply the duty of seeking it; according to our Lord’s own direction, (Mat_7:7) Ask, and it will be given you: seek, and ye shall find: knock, and it shall be opened unto you. Where, and in verse 8 our Lord gives three commands to one duty of prayer, under three several names; and six promises for encouragement, under three different names also, redoubled.
2. This form of speaking, points forth the giving and bestowing of grace. His grace and favour is what is given to, bestowed on, and enjoyed by them that come to the throne of grace. When the old world was exceeding bad, all stark naught, and but one good man in it, (you must needs think that it was a bad world then), and that was Noah, (Gen_6:8) But Noah found grace in the eyes of the Lord. This word we should regard the more, that it is the first place where the grace of God is mentioned in scripture. Thee have I seen righteous before me in this generation, saith the Lord to him (Gen_7:1). And how this man came by his righteousness, see in Heb_11:7, By faith, Noah being warned of God of things not seen as yet, moved with fear, prepared an ark for the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. Who but the Spirit of God by Paul (who, I think, was the penman of this epistle) would have found the righteousness of faith in Noah’s building of the ark? Many, nay, most of men, called Christians, cannot see this righteousness that is by faith, in the gospel itself. There was a brave inheritance, and estate in this righteousness of faith, secured and revealed in the first gospel (Gen_3:15). Of this estate Abel and Enoch were possessed; and Noah became (that is, declared himself) an heir of it, by his faith, and the fruits of it. The whole world had the warning; Noah from God, the world by Noah. All were equally concerned in the danger. Noah preached it to them; and God’s Spirit was with him, striving with them a hundred and twenty years. But not one man found grace, but he alone. A prodigious depth of judgment and mercy! such a man as Noah preached so long to the world of the ungodly, as 2Pe_2:5, and not one single man or woman believed. He only found grace in the eyes of the Lord, (Jer_31:2) Thus saith the Lord, The people that were left of the sword, found grace in the wilderness; even Israel, when I went to cause him to rest. It is a great blessing to find grace any where; but to find grace in the wilderness, to find grace where and when the sword of God’s anger and justice is destroying multitudes, is heightened grace. Grace falls still on remnants. Justice and wrath seizeth on the bulk and whole piece: (Rom_11:5) A remnant according to the election of grace, (v 7) The election obtained it, (that is, grace): and the rest were blinded and hardened. The more be left, and the fewer be savingly taken, the greater is the grace shewed to those few, and the more happy are they that find it.
3. In this phrase of finding grace, there may this be conceived, if you will understand it rightly, the casualty of the getting of grace. There is no such thing as casualty to God: he always knows when, and where, and on whom to bestow his grace. But the bestowing of his grace is a mere casualty to all men; both to them that receive it, and to others that look on. My meaning is, grace comes unlooked for, undeserved, undesired, unexpected, in its first visit especially. So that all receivers of it may say as Hagar, the only good word we have of that bond-woman, (Gen_16:13) And she called the name of the Lord that spake to her, Thou God seest me; (Happy are they that can name God from his grace and mercy to them. David calls him, the God of my mercy, Psa_59:10,Psa_59:17); for she said, Have I also here looked after him that seeth me? “The Lord hath had his eye on me for good, when I was not thinking on him.” Grace always comes at first by surprise. How many are there that attend diligently on all the means of grace, and never find grace? when some that come but by accident, (as we think,) grace finds them, and they find it. This is the treasure hid in the field of the gospel; blessed is he that finds it (Mat_13:44). Many dig in this field, and never find the treasure in it. Men should use means (Pro_8:33,Pro_8:34); ministers should design wisely to catch souls, and labour painfully in it: but the Lord, in his application of his grace, passeth by many that we would fainest have saved, and lights on others we never thought on. And let him do with his own grace as seemeth him good. Little thought little Zaccheus of salvation, when he climbed the tree to see Jesus pass by (Luk_19:1-48). If Christ had not called him down, the poor rich publican was as like as any in the company to have let Christ pass on in his journey. When Saul was going his wicked journey (Act_9:1-43), who would have thought that grace would have fallen on him as it did! All partakers of grace, that can remember its first visit, can witness, that their finding of grace was a mere casualty to them. They thought not of it, they sought it not; yet it found them, and was found by them: (Isa_65:1) I am sought of them that asked not for me; I am found of them that sought me not. Seeking is our duty, and finding is our mercy; but both right seeking, and gracious finding, are singly owing to his grace. The apostle, after a deep discourse of the sovereignty of God in dispensing his grace, saith, (Rom_9:30,Rom_9:31) What shall we say then? That the Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith; but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. The cause of Israel’s missing righteousness, he gives, (v 32) Because they sought it not by faith, but as it were by the works of the law; for they did not build and believe on Christ as a foundation, but stumbled at him as a stumbling-stone. A most dreadful way of ruin, for men to break their necks on the Saviour. But the apostle gives no cause why the Gentiles attained the righteousness of faith; but his discourse hints it plainly. Grace sent the gospel to them, and grace blessed it to them, in working faith in them; by the which they laid hold on the righteousness offered to them; and so they were possessed of it, and saved by that possession.
APPLICATION. Should we come to the throne of grace for grace? The, 1st, I infer, That every man should pray. Have you found grace already? Come for more; for more grace is needed by you, and more is to be had from the giver. It is a blessed name of God, much to be called upon by us, (Jam_4:6) He giveth more grace. It is much that he giveth any grace at all; but more, that he still gives more. If he gives more and more grace, you should come more and more for this more grace. If you have never received grace, you must come to this throne of grace, where only it is to be found. This text hath a strong argument in it, as well as a great encouragement. Are men invited to the throne of grace, that they may find grace? Then surely graceless folks should mainly come, and have most need to come. You will say, that the prayer of the wicked man is an abomination to the Lord. True; what then? Therefore, say you, I should not pray. A bad inference. But say you, Were it not better that a man should mend and grow better, and then come, and not till then? This is a perverse method, that Satan befools multitudes with. I pray you, how long may a man be a-mending himself, ere he be one bit better, till the grace of God come and mend him? A sinner never doth know truly his badness, till he see it incurable by all his own doings, and that it is only curable by sovereign grace. Men see a little of the fruits of sin in their walk; and them, or some of them, they think they may remove; and so indeed they may. But the fountain remains still, and will send forth its streams one way or other. Till a man see his heart and nature, he seeth but the outside of sin in himself. It is the sight of sin in our nature, of sin as our nature, that is truly humbling. Then a man seeth himself quite lost, and for ever undone, without any possible ground of hope, unless almighty free grace undertake for him.
In answer to this objection, in all its strength, I say four things.
1. Coming to the throne of grace for grace, is required by God. He commands it as a piece of honour to him, that all should implore his grace. No sinful or miserable circumstances can be in the condition of any out of hell, that can dissolve men’s obligations to this duty. The power of sin, and guilt on an ungodly man, disables him quite from the right performance of any command of God; but doth not loose the obligation of God’s law upon his conscience. You are bound to pray; you cannot pray. This is your strait; own it. Grace can only extricate you out of it.
2. Secure neglect of prayer, is a great deal worse than a faulty managing of it. Let such folks say then, I will pray, and try to pray: and though I should mar twenty prayers, I will pray still; for it is better to try it as we can, than to neglect it quite. What know you but grace may come in, and help you, when sinking under the weight of prayer?
3. Is not that a good prayer, and fit for your case, (Luk_12:1) Lord, teach us to pray? “Lord teach us to come the right way to the throne of grace?” If you can say no more, say that, and you can say nothing better. An humble groaning to Christ, to be taught by him to pray, hath more of true prayer in it, than many fine words, which men call prayer, and commend as brave praying.
4. Is it not a throne of grace you are called to come to, that ye may find grace? You want grace, and cannot come, say ye; You want grace, and therefore come, say I. You are not to bring grace of your own working, but to find it of his giving at this throne. Would you have grace? Come, and get it. Men perish under the gospel only for their refusing of the grace of God. And justly are they counted refusers of grace, that will not come where it is to be found: and most righteous is their condemnation.
Inference 2. Should we come to the throne of grace, that we may find grace? Then prayerless people are graceless people. Grace is only to be had at this throne; therefore such as have no business at the throne of grace, are a graceless people. A prayerless person is a graceless person; a prayerless family is a graceless family; and London would be a graceless city, and England a graceless kingdom, if there were no seekers of God in them. But blessed be God, there are a great many. The Lord make them an hundred times more, and that our eyes may see it, as Job said to David about numbering of Israel, (2Sa_24:3; Jer_10:25) Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name. Heathens that know not God, and families that call not on his name, are the same sort of folks, and the same wrath of God hangs over them. Wrath overtakes all that have not found grace at this throne.
Inference 3. It follows also, that the most diligent pliers of the throne of grace, are the greatest receivers of grace: and the greatest receivers of grace, are the greatest comers to, and users of the throne of grace. Would ye try the measures of grace received? Try it by your diligence in praying. Some would fain know how it is with their souls. Here is a short, plain, and sure mark to judge it by. How goes the work of praying? It is a better mark, than you increase in light and knowledge of the letter of gospel-truth; better than to try yourselves by your public duties, and attendance upon all outward ordinances. It is impossible, that a man can be diligent, painful, and serious in plying of the throne of grace, but there will be grace found, more or less, of one sort or other. Every one must say with the Psalmist, (Psa_73:28) But it is good for me to draw near to God; and the oftener the better. He hath not said to us, that we should seek his face in vain (Isa_45:19). And none of the seekers of his face dare say, that they do seek him in vain, unless in a fit of temptation, when they lie against their right. It is also as impossible that the work of grace can prosper, when this highway is unoccupied, as Deborah sings (Jdg_5:6). That Christian that lets grass grow on the road betwixt him and heaven, rottenness is entering into his bones, a consumption is coming on upon his soul, and the holy flesh is passed from him, as Jer_11:15. The savour and relish the soul finds in approaching to the throne of grace, is the surest test of soul-prospering. In this I appeal to the consciences of all that ever knew communion with God. Is it not best with you every way, when you are most with him? Do not your burdens grow light, when you cast them on the Lord? Is not your path plain, when his candle shineth upon you; and doth it not shine when you are much in company? Difficulties vanish, and hard work grows easy, when the Lord is with you, and you with him. See how the apostle joins things together, (Jud_1:20,Jud_1:21) But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Your faith, your love, your hope, are all to be acted in prayer: and are cherished by prayer, and strengthened by the answer of prayer. Would you have plenty of the grace of God? Here is a plain and sure way taught you by the apostle; and he joins himself with them he exhorts, Let us come to the throne of grace, that we may find grace.