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The Throne Of Grace
by Ebenezer Erskine
"Justice and judgment are the habitation of thy throne."—Psa_89:14
This psalm elegantly describes God's covenant of grace made with Christ, and his spiritual seed in him, under the picture of God's covenant of royalty with David and his posterity; as is plain from many passages of the psalm, where are too sublime and lofty to be restrained to David's temporary reign, or to that of his posterity, over the tribes of Israel, which quite expired in the revolution of a few centuries.
The words read are a description of the nature of the Messiah's kingdom and administration: Justice and judgment are the habitation of thy throne.
Where we may notice, 1. The royal person who is the subject—matter of my text, and of the greatest part of the psalm: he is pointed at in the pronoun thy. This is not other than Christ, the true David, who was to reign the latter days; and in whom David's family and kingdom shall be perpetuated for ever. This is the king who rules in righteousness, and whose seed is to be established for ever, whose throne shall be built up to all generations, ver. 4.
2. We have a badge of royal majesty and sovereignty ascribed to him; a throne. We frequently read in scripture of Christ's throne, Psa_45:6, compared with Heb_1:8: "Thy throne, O God, is for ever and ever." God's throne is threefold. (1.) His throne of glory; by which I understand the essential glory and majesty of the divine nature. This throne is inaccessible by finite creatures; hence 1Ti_6:16, he is said to "dwell in the light which no man can approach unto, whom no man hath seen, nor can see." The light of glory that breaks forth from this throne of essential glory, is too bright and overwhelming either for men or angels immediately to behold. Hence the Seraphims, Isa_6:1-13, are represented as covering their faces with their wings, to veil their eyes from that dazzling glory of divine holiness shining forth from his glorious throne, which is high and lifted up. --O who of Adam's fallen posterity "shall stand in his holy place!" (2.) There is his throne of justice, where he judges sinners according to the tenor of the law or broken covenant of works. At this par, every unbeliever is condemned already; from this throne, their final and irreversible doom will pass at the last day; "Depart form me, ye cursed," &c. Before this throne, no living flesh can be justified: "If thou, Lord, shouldst mark iniquities, O Lord, who shall stand? Psa_120:3. (3.) We read of the throne of grace, 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." And this is the throne intended in my text, as is plain from the close of the verse, and what follows, "Mercy and truth go before the face" of him that sits on it; a "joyful sound" of peace, pardon, and salvation, issues forth from it to perishing sinners. They walk in the light of the King's countenance, rejoice in his name, and are exalted in"his righteousness, &c. Terror and amazement, death and ruin, are the fruits of God's appearing to sinners from a throne of glory, or justice; and therefore, I say, it must be a throne of grace that is here intended.
3. In the words we have the firm foundation upon which this throne of grace stands; its habitation, or (as in the margin) establishment, is justice and judgment: the firmest foundation upon which any throne can be settled. The thrones of many earthly potentates are reared and built up with violence and oppression; but the throne of God's kingdom of grace is established in righteousness. The Son of God, as the Surety of sinners, submitter to satisfy justice, and to undergo the judgment and the condemnation of the broken law, by which he brings in everlasting righteousness; and upon this bottom or foundation the throne of grace is established, and upon this basis (as Pool reads it) will it stand for ever.
The doctrine I design to prosecute from the words is this: —
DOCTRINE — "That God's administration of grace is founded upon the complete satisfaction of justice by his eternal Son as our Surety." Or take it thus: "That justice satisfied and judgment executed upon Christ as our Surety, is the basis and foundation of a throne of grace. Justice and judgment are the habitations of thy throne."
I only name two other places of holy writ for confirmation of the doctrine. The one we have, Rom_3:24 - Rom_3:26, where the apostle tells us, "We are justified freely by his grace through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are to declare his righteousness for the remission of sins that are past; —"to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus." Where it is plain, that the grace of God in pardoning and justifying the ungodly sinner, is founded upon the propitiatory sacrifice of the death of Christ; and grace's administration being built upon this ground, God is just in pardoning the sinner that believes in Jesus. Another clear text to the same purpose we have, Rom_5:21; where grace is said to "reign through righteousness unto eternal life, by Jesus Christ our Lord." The government of grace is founded on righteousness; that is, upon the righteousness of Christ, by which justice was satisfied in the execution of judgment upon the Surety.
In handling this doctrine, I shall, through divine assistance, observe the following method: —
I. I shall speak a little of this throne.
II. Of the basis or foundation of this throne.
III. Notice some pillars with which the throne is surrounded and supported.
IV. Inquire why God will have justice and judgment for the foundation of his throne of grace.
V. Apply the whole.
1. I say, I would take a view of the throne. Where again I shall, 1. Show what this throne is, and why so called. 2. Inquire what comfortable views of God a guilty sinner may have from this throne. 3. Offer a few scriptural remarks concerning it.
First, What is this throne, and why so called? In one word, then, By this throne of grace we are just to understand God manifesting himself in our own nature, and dealing with sinners through Christ according to the grace of the gospel. I take that word of the apostle, 2Co_5:19, 2Co_5:20, to be a just account of what is intended by a throne of grace; "To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them;" issuing forth a word of peace and reconciliation, that sinners might no more continue in their enmity, by dreading God as an implacable judge, or inexorable enemy, but might return to him as a reconciled God and Father. The reason of all which is subjoined, ver. 21: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."
Now, God's administration of grace toward guilty sinners through Christ, may be called a throne, either,
1. With allusion to the mercy-seat in the typical temple of Jerusalem. Israel was a theocracy; the Holy one of Israel was their King, and the mercy-seat was his throne. It was an important type of Christ, and the most solemn and sacred thing in all that typical administration. God is said to "dwell between the cherubims: Shine forth, O thou that dwelleth between the cherubims:" so God dwelleth in Christ; yea, "in him dwelleth all the fulness of the Godhead bodily." And through him God dwelleth with man upon earth in a way of grace: through him we have entrance into the holiest, as Israel entered in the person of their high priest: in him we make atonement for our sins; and through him we receive the oracles of God, the revelations of the divine will: in him God meets and communes with us, as he did from the mercy-seat in the material temple, Exo_25:17, Exo_25:22. Or,
2. It may be called a throne, because of the glorious greatness of the royal majesty of God that shines in this administration of grace through Christ. A throne, you know, is a seat of majesty, peculiar to sovereigns. Let none imagine, that the glory of God is any thing lessened by his sitting upon a throne of grace, or that less reverence is due to him here, than upon a throne of glory or justice. Indeed, the boldness of faith is both allowed and commanded in our approaches to this throne; but this does not diminish, but increase the soul's reverence and holy fear; Psa_99:1: "The Lord reigneth, let the people tremble: he sitteth between the cherubims, let the earth be moved." Every thing in and about God's throne of grace appears great. "For the beauty of his throne, he hath set it in majesty." For instance, take these few particulars
1st, There is royal majesty in the very name of him that sits on the throne. What is his name? O happy they that know it, and by the eye of faith can read it written on his thigh and vesture, "The King of kings, and Lord of lords," Rev_19:16. His name is "Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace."
2d1y, There is majesty in his looks: "Honour and majesty are before his face. His countenance is as Lebanon, excellent as the cedars; yea, as the sun shining in his strength." There is such a majestic sweetness in the looks of his reconciled face, as "turns the shadow of death into the morning," and puts more gladness in the heart, than when corn, wine, and oil doth abound.
3dly, There is majesty in his words and voice; and every one that knows it will be ready to say, as in the words following my text, "Blessed is the people that know the joyful sound." "The voice of the Lord," even from a throne of grace, "is powerful; the voice of the Lord is full of majesty." This voice is "the power of God unto salvation." God's voice in the thunder makes the hinds to calve; but his voice from a throne of grace makes the dead to live, the dumb to sing, the lame man to leap like a hart: and no wonder, for his words are "spirit and life," yea, "words of eternal life." Christ speaks but a word to Mary, calls her by her name, Mary; and immediately her heart flutters with joy, and she cries out, "Rabboni, My Master." Son_2:8: "The voice of my beloved! behold, he cometh," &c.
4thly, There is majesty in his vesture. He is "clothed with a garment down to the foot;" a robe of righteousness, a garment of salvation. His whole mystic body, and every the least member is covered with it. When he sits on his throne, "his train," or, as in the margin, Isa_6:1, "the skirts" thereof, filleth the temple. "All" his "garments smell of myrrh, and aloes, and cassia; out of the ivory palaces, whereby" the attendants of his throne are "made glad."
5thly, There is majesty in his sceptre. We read of the sceptre of Christ's kingdom, Psa_45:1-17. called "the rod of his strength," Psa_110:2; by which we are to understand the gospel accompanied with the efficacy of his Spirit. There is such a majesty in this sceptre, when he sways it from a throne of grace, that it makes a "willing people" come in to him in the day of his armies.
6thly, There is majesty in the acts that are passed at a throne of grace; they are suitable to the nature of the throne. Acts of grace only pass at a throne of grace; acts of mercy at a mercy-seat. What an air of infinite majesty does God display from his throne of grace, when, beyond the expectation of men and angels, he issues forth that royal act of grace declaring rebels exempt from penalty! "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins!" Isa_43:25.
7thly, The majesty of this throne appears from the heralds that are employed to announce and proclaim the acts of grace that pass at it. Apostles, prophets, evangelists, pastors, and teachers, and all the ministers of Christ, what are they but so many heralds ordained by the King, who sits upon this throne, to intimate and proclaim his will of grace to a lost world? "Go ye into all the world," says he, "and preach the gospel to every creature." As if he had said, 'Go publish the acts of grace that are passed in favour of lost sinners at a throne of grace.'
8thly, There is majesty in the tributes and revenues of this throne. God's administration of grace in Christ brings in a large revenue of glory and praise to the crown of Heaven. Christ's kingdom of grace is wide and large. By his Father's grant "the heathen, and uttermost parts of the earth are given to him for a possession." Psa_2:1-12. And in all corners of his extended inheritance there is a tribute of glory and praise levied to him: Isa_24:16: "From the uttermost part," or wing, "of the earth have we heard songs, even glory to the righteous;" that is, glory to "Jesus Christ the righteous." The church militant will be paying this tribute while the world stands. "Men are blessed in him;" and therefore "all nations," and all generations, "shall call him blessed," saying, "Blessed be his glorious name for ever; and let the whole earth be filled with his glory." Psa_72:17, Psa_72:19. The church triumphant in heaven will be paying this tribute of praise to a throne of grace through an endless eternity: Rev_4:10: "They cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory, and honour, and power," &c. Rev_5:8, Rev_5:12.
9thly, There is majesty in the gifts and distributions which are made from this throne, and in the manner of his giving them. The gifts are worthy of the giver who sits on the throne. He gives himself, saying, "I will be their God." He gives his Son, Joh_3:16. He gives his Spirit, Luk_11:13. He gives grace and glory, Psa_84:11. In a word, he gives all the sure mercies of David. Whatever comes from a throne of grace, must needs come in a way of gift, otherwise it would not suit the nature of the throne. It is below the majesty of the great King, whose name is gracious, to receive money or price from us. What he gives, he gives freely, without regard to any qualifications in us, Isa_55:1; Rev_22:17.
Secondly, I come to inquire what comfortable views of God are to be had by a guilty trembling sinner from this throne of grace. In general, every view of God here is inviting and encouraging. Unbelief is said to turn us away from the living God, Heb_3:12. And the way that it turns us away from him is either by viewing him as upon a throne of absolute mercy; and so it turns us into a presumptuous confidence of safety, in a way of sin; or else it views him as upon a throne of inexorable justice; and so it turns us into the way of despair and makes us fly and shun his presence as a destroying enemy. But faith views God as upon a throne of grace; and there it sees every perfection of the divine nature looking toward the sinner with an encouraging smile. More particularly,
1. God upon a throne of grace is to be seen as "the God and Father of our Lord Jesus Christ," Eph_1:3. "Blessed be the God and Father of our Lord Jesus Christ," 1Pe_1:3. This is the great New Testament title of God; and O! What amazing grace and sweetness is in it! Christ is "our Lord, our Jesus, our Christ;" for "unto us" this "child is born, unto us" this "son is given:" he is our Goel or "kinsman," our Elder Brother; and he being so near of kin to us, our blood relation, his relation to God descends to us through him, insomuch that his God is our God and his Father is our Father. Hence, Christ directs Mary, Joh_20:17, to go to his "brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God." O what can be more encouraging! He is "your Father," because he is "my Father;" and "your God," because he is "my God." There is a rich mine of grace here, which angels desire to pry into. And it is some view of God in this relation to Christ, and to us through Christ, that first influences the sinner to turn to God. "I will arise," says the prodigal, and go to my Father," Luk_15:18. "Behold we come unto thee, for thou art the Lord our God," Jer_3:22. And a law-condemned sinner can never view him as his God and Father, but only as he is upon a throne of grace, or as he reveals himself in Christ.
2. From a throne of grace, God is to be seen as a God of love: yea, as love itself: 1Jn_4:16: "God is love." Ver. 10: "herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." So Joh_3:16: "God so loved the world, that he gave his only begotton Son," &c. This love of God to lost sinners lay hid under a veil of wrath and justice, till the veil was rent by the satisfaction of Christ; and then indeed the love and kindness of God toward man appeared, venting itself in a most glorious and triumphant manner. O how encouraging is this view of God, to come to his throne, with the confidence of faith, for grace and mercy to help! It was this view that made David to cry, Psa_36:7, "How excellent is thy loving-kindness, O God! therefore the children of men put their trust under the shadow of Thy wings."
3. From a throne of grace, a guilty sinner may view him as a God of peace: Heb_13:20: "Now, the God of peace, that brought again from the dead our Lord Jesus," &c. God's anger and fury began to burn against Adam, and all his descendants, immediately after the fall; and if a stop had not been put to it, it had consumed the earth with its increase, and burnt into the lowest hell: but no sooner did he receive the atonement, either in the promise, or actual payment of it, from our blessed Surety, but the flaming sword of justice is put up in its scabbard, and a gracious declaration issued forth, that "fury is not in him." Indeed, if sinners will still deal with him as upon a throne of justice or according to the terms of the law-covenant, they will find him to be "a consuming fire," But, oh! Who will be so mad as to set briers and thorns in battle against devouring flames? If they do, he "will go through them, and consume them together." Shall we not rather turn toward him as upon a throne of grace, where we shall hear him saying to the rebellious sinner, "Or let him take hold of my strength, that he may make peace with me, and he shall make peace with me?" Isa_27:4,Isa_27:5.
4. From a throne of grace God is to be seen as a God with us: Mat_1:23, compared with Isa_7:14: "Behold, a virgin shall conceive, and bring forth a son, and they shall call his name Immanuel, which, being interpreted, is God with us." In Christ he is God with us, to avenge our quarrel upon the serpent, by bruising his head. "The day of vengeance is in mine heart." With us, to save from law, justice, the world, and all them that would condemn our souls, Psa_109:31. With us, to strengthen, help, and uphold us in all difficulties and dangers, with the right hand of his righteousness. And, oh! "if God be with us, who can be against us?" Hence is that triumphant song of the church, Psa_46:1-11. "The Lord of hosts is with us, the God of Jacob is our refuge. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea," &c.
5. Again, let us view him from a throne of grace, and we shall see him to be a promising God. The absolute God is to a sinner a threatening God. Nothing is to be heard from a throne of justice, but curses against every one that continues not in all things written in the book of the law to do them. But, O sirs, come to a throne of grace, to God in Christ, and you shall see a promising God. 2Co_1:20, we are told, "all the promises of God are in Christ, and in him yea and amen." Wherever we meet with any promise of God in the scriptures of truth, be it a promise of pardon, of peace, of counsel, of grace, or glory, for this life, or that which is to come; we should still remember, that they come from a God in Christ reconciling the world to himself. Christ, having fulfilled the proper condition of the promise by his obedience unto death, all the promises are his in the first instance; he is the first heir of them all: and in him, and through him, they are given out to us in the word as the immediate ground and foundation of our faith, with that intimation and advertisement, "The promise is unto you, and to your children, and to all that are afar off, even as many as" lie within the compass of the gospel call, Act_2:39. O sirs, here is good news from a throne of grace, if you can but receive and credit it, with application to your own souls. As all threatenings of the word are spoken to the sinner in particular from a throne of justice, as if he were spoken to by name and surname; so all the promises of the word are directed to you in particular from a throne of grace, as though you were expressed in them by name. There is not a son of Adam, but has as much concern with that promise, Gen_3:15: "The seed of the woman shall bruise the serpents head," as Adam himself had, in whose hearing it was uttered. Thus, I say, God from a throne of grace is to be seen as a promising God.
6. View God upon his throne, and you shall see him to be a God matching with our family. There is a twofold match that the great Jehovah makes with the family of Adam. (1.) He matches with our nature, joining it to himself by a hypostatical union in the person of his eternal Son; and thus, by marrying our nature into a personal union; he becomes related to the whole family of Adam, Jew and gentile. And this is "good tidings of great joy unto all people, that unto us," not to fallen angels, "is born in the city of David, a Saviour, which is Christ the Lord," Luk_2:10,Luk_2:11. (2.) God; having married our nature, and, as it were, come upon a level with us, that the inequality of the parties might be no stop, he proclaims his purpose of marriage with our very persons in the dispensation of the gospel. This proposal and proclamation of marriage coming forth from the throne of grace, is made to all without exception in the call of the gospel, Mat_22:4. Yea, all the members of the visible church are in some sense married to the Son of God, Jer_3:14. And if it were not so, they could not be charged with adultery, or playing the harlot with other lovers as they are, ver. 1. But besides all this, in a day of power he determines the poor soul whom he hath loved with an everlasting love, to give its hearty assent an consent to the promise and proposal of marriage made by Christ in the gospel, saying, "I am the Lord's," Isa_44:5.
Thus he fulfils his promise, chap. 54:5: "Thy Maker is thine Husband, (the Lord of hosts is his name;) and thy Redeemer the holy One of Israel, the God of the whole earth shall he be called." See also Hos_2:19, Hos_2:20: "I will betroth thee unto me for ever."
7. God from a throne of grace is to be viewed as a pardoning God, issuing forth indemnities to guilty rebels, who have violated his laws, and trampled upon his authority. From a throne of justice he can only be viewed as a condemning God, pronouncing and executing the righteous sentence of a broken law upon sinners who have transgressed it; and when the holiest of saints that ever breathed come to deal with God upon this footing, they are made to cry out, "O Lord, who shall stand?" Nothing but "tribulation and anguish, indignation and wrath, to every soul of man that doeth evil."
But O glory to God in the highest, that by the reign of grace, through the righteousness of Christ, he appears in quite another view, namely, as a "God forgiving iniquity, and transgression, and sin;" yea, glorying in it as his prerogative, Isa_43:25; offering and bestowing his pardons upon the guiltiest of criminals, Isa_1:18: "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow: though they be red like crimson, they shall be as wool."
8. From a throne of grace God appears to us as a God of infinite bounty and liberality. And O what a pleasant view is this to the poor and needy! Jam_1:5: "If any man lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." From a throne of grace he "gives," and gives "liberally," and gives "without upbraiding." O sirs, grace is not for holding in, but for giving out; grace could not be grace if it were otherwise. Never was there a throne like this throne of grace, which has its very nature and standing by liberality. How soon would it spend the substance of the greatest and richest kings upon earth, to give to every one that had a mind to ask! If they kept open doors and open treasures for all, and made every one welcome to come and take whatever they pleased, how soon would their treasuries be emptied. But, the treasuries of this throne are not only inexhaustible, but they are not in the least impaired by giving out: however much grace has been given out from this throne to the sons of men, (and the distributions already have been very large,) yet there is as much grace behind as ever. Yea, the very glory, riches, and splendour of this throne, lie in the large, free, and liberal distributions that are made to poor and needy sinners, who come to it for grace and mercy; and the King makes all welcome without exception: Isa_55:1: "Ho, every one that thirsteth, come ye to the waters," &c.
9. He is to be viewed from a throne of grace as a prayer-hearing God: Psa_65:2: "O thou that hearest prayer, unto thee shall all flesh come." He sits upon this throne encouraging all who have any business with him to come forward with boldness, and present their petitions to him, assuring them that their bills of request shall not be cast over bar: Mat_7:7: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." The prayer of faith is the stated means of God's appointment for drawing forth promised mercy and grace: Eze_36:37: "Thus saith the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them." So open-hearted is the King, that his heart opens his ear to hear, and his hand to give. When we have asked great things of him, he chides us, because we have not asked more and greater things: and bids us ask, and we shall "receive, that our joy may be full." The voice of prayer makes a sweet and melodious sound at this throne: Son_2:14: "Let me see thy countenance, let me hear thy voice: for sweet is thy voice, and thy countenance is comely."
10. Lastly, View him upon a throne of grace and you shall see him as your own God. Wherever we find God in all the word appearing from a throne of grace to sinners, we shall still find him asserting himself to be their God in Christ. Upon this throne he appears to Abraham: and what says he to him? Gen_17:7: "I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant; to be a God unto thee, and to thy seed after thee." When this covenant was renewed, or of new published at Mount Sinai, he says, "I am the Lord thy God." This is the ordinary style of the covenant of grace which issues from a throne of grace; "I will be their God, and they shall he my people." Now, what can be God's design in appearing to us sinners after such a manner, but that we, who had forfeited all claim to him by the breach of the first covenant may claim him as our God, even our own God, upon the footing of free grace. There is so much sweetness, grace, mercy, love, and salvation in God manifesting himself from a throne of grace, that the soul, whenever it views him by faith, is laid under an invincible (though sweet) necessity, to claim him as its own God in Christ, saying with Thomas, "My Lord, and my God." He that is my God, is the God of salvation; and unto God the Lord belong the issues from death. And faith having once fixed the soul's claim to God in Christ upon the covenant ground and grant, it will maintain its claim to him upon the same ground, even when clouds and darkness are round about him; as the church does, Isa_49:14: "The Lord hath forsaken me, and my Lord hath forgotten me." Thus you see what amiable views of the divine Majesty are to be had from a throne of grace, or from God manifesting himself in the flesh, dealing with sinners according to gospel-grace.
I come, in the third place, to offer a few scriptural remarks respecting this throne.
1. I remark, that this throne is called "the throne of God, and of the Lamb," Rev_22:1. By which expression we are taught, that both Father and Son are equally glorified in this administration of grace; there is no disjoining of them, either as to their essence, interests, glory, or administration. "My Father worketh hitherto, and I work," says Christ. As they act by a joint power in the kingdom of providence; so they act in the same manner in the kingdom of grace. And it is the will of God "that all men should honour the Son, even as they honour the Father; and every tongue must confess, that Jesus Christ is Lord, to the glory of God the Father." If the throne were only called, "The throne of God," it were enough to scare a guilty sinner from ever looking towards it: but when it is called, "The throne of God, and of the Lamb," this furnishes our souls with a more amiable view of the divine Majesty, and declares him to be a God of peace, and that he is like a meek lamb to every soul that comes to him in the way of his own ordination: his terror needs not make us afraid.
2. I remark, that "a pure river of water of life, clear as crystal, proceeds out of" this throne, Rev_22:1. By which I know some (and I was once of their mind) understand only those "rivers of pleasures," and that "fulness of joy," which the saints in glory are possessed of in the immediate vision and fruition of God for evermore: I do not exclude this meaning. But to me it is clear, from the 17th verse of the same chapter, that the river of water of life, spoken of in the 1st verse, has a respect even to the church militant here upon earth; because, ver. 17, there is an invitation by the Spirit and the bride given to all to come, and take of these waters of life freely, which proceed, ver. 1, from the throne of God, and of the Lamb; and therefore I do think that, by this river issuing from the throne of God and of the Lamb, we are to understand the Holy Spirit of God, which proceeds from the Father and the Son, with his quickening, cleansing, and comforting influences. This is compared frequently to a river or flood in scripture, Isa_35:6, Isa_35:7, and 44:3. Not a rivulet or brook, but a river, to signify the plentiful, free, and liberal communications of the Spirit and grace of God that should follow upon Christ's exaltation to the throne in our nature. And this is not a muddy pool, but a "pure" river: the Spirit of Christ is a Holy Spirit, and purifies the soul from the filth of sin. It is a river of "water of life," because he has life in himself, and quickens the soul that is dead in trespasses and sins. It is said to be "clear as crystal," because he is a Spirit of wisdom and revelation, and opens the eye-sight of the blinded understanding to know the things that are freely given us of God."
3. I remark, that the Lamb is said to be "in the midst of the throne," Rev_5:6, and 7:17; which not only signifies the glory of his exalted state, having all power in heaven and in earth, but more especially I judge this expression designed for the encouragement of faith, that we may "come with boldness to the throne, for grace and mercy to help in time of need." Why, the meek and mild Lamb is "in the midst of the throne," ready to take us by the hand, to hear and plead our cause. He is a ready and diligent Advocate; he is never out of the way, or absent when our cause is brought forward for consideration, as other advocates and friends many times are, when we have most need of them, and of their mediation and interest. "We have a great High Priest, that is passed into the heavens, Jesus the Son of God." We have him as our Advocate with the Father, continually appearing in the presence of God for us.
4. I remark, that "the seven Spirits are before the throne," Rev_1:4. So Rev_5:6: "The seven Spirits are sent forth from the Lamb as it were slain, in the midst of the throne, into all the earth." By which is signified the particular office of the Holy Ghost in the application of the redemption purchased by Christ; called "seven," because of the variety of his influences and operations. These are said to be "before the throne" to show how ready the Spirit of God is to execute all the acts of grace that are emitted from the throne of grace, and to make them effectual by his infinite energy and power. And these seven spirits of God are said to be "sent forth from the Lamb as it were slain," to let us know, that the sending, or down-pouring of the Spirit, and of his influences, is the fruit and effect of the atoning sacrifice of Christ's death, and of his prevalent intercession, grounded upon his propitiation.
5. I remark, that this throne "standeth on mount Zion," Rev_14:1. The Lamb stands there, and where the Lamb stands, there must the throne stand also, for he is always in the midst of it. By "mount Zion," which is an Old Testament expression, I understand the church of God, which is partly militant on earth, and partly triumphant in heaven. They are all surrounding the same throne; like Jacob's ladder, the foot of it stood in Bethel upon earth, but the top of it reached the heavens. So this throne of grace stands upon the earth in Bethel, the house of the living God, though indeed the top of it is high and lifted up above the height of the highest heavens: and all believers are come to it, whether they be in heaven or earth, though some be a step higher than others, the glory of saints militant and triumphant differing only in degrees. Let a believer be in what part of the world he will, still he will by faith make his way to a throne of grace, that is, to a reconciled God in Christ, who is every where present, and a very present help in the time of need.
6. I remark, that this throne is surrounded with a "rainbow:" Rev_4:3: "There was a rainbow round about the throne, in sight like unto an emerald." Which I pass at present, because I intend a discourse upon it apart.
7. I remark, that this throne is crowded with innumerable attendants in the church militant and triumphant, who are all paying the tribute of worship and homage to him that sits upon it: Rev_5:11 - Rev_5:13: "And I beheld, and I heard the voice of many angels round about the throne, and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature, which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." Where you see all the saints in heaven and earth are surrounding this glorious throne of which we now speak. O blessed are they whom he chooses and causes to approach to him among this numerous company.
8. I remark, that the basis and foundation of this throne is "the righteousness of Christ." It is laid in justice satisfied, and judgment executed upon the Son of God. "Justice and judgment are the habitation of his throne." But this leads to,
II. The second thing proposed in the method, which is to speak of the foundation of this throne, and that is justice and judgment.
For clearing of this, 1. Take a few propositions. 2. A few properties of this foundation.
First, Take a few propositions.
1. When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of knowledge of good and evil, upon the pain of death.
2. Man, by the breach of this covenant, has incurred the penalty thereof, 'whereby all mankind have lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever.'
3. God, in his amazing grace and love both admitted of a Surety, and provided one, even his eternal Son, who voluntarily undertook our redemption, and was actually substituted in our room. He laid on him the iniquity of us all.
4. The Son of God, in consequence of his undertaking as our Surety, having assumed our nature, and put himself in our law-place, a cry was made in heaven by justice, 'Awake, O sword, against my shepherd, and against the man that is my fellow: smite the shepherd, make thyself drunk with his royal blood; do not spare him, exact the debt of him to the utmost farthing.' He endured the curse in our room, being made a curse for us.
5. Whatever justice demanded of the Surety, it was executed upon the Lord Jesus Christ. Did justice demand that the one standing in our place should be of one common nature with the sinner? This accordingly is executed; for "the word was made flesh, and dwelt among us;" he was made of a woman, and took part of the children's flesh; he became our kinsman, that the right of redemption might belong to him. Did justice demand that the honour of the holy law should be repaired by a perfect obedience? This accordingly is executed by the Surety; for he "fulfilled all righteousness, he magnified the law, and made it honourable." Did justice demand that the curse and penalty of the law should be endured? This is accordingly executed; for he "was made a curse for us," that he might "redeem us from the curse of the law." Did justice demand that the head of the old serpent should be bruised, and that vengeance should be executed upon the grand enemy of God's glory, and of man's good and happiness? This accordingly is done; for he "spoiled principalities and powers, and triumphed over them in his cross." Did justice demand that sin, the first-born of the devil, should be put out of the way? This accordingly is done; for he "finished transgression, and made an end of sin: he condemned sin in the flesh, that the righteousness of the law might be fulfilled in us."
6. Justice being satisfied, and the law magnified, and the Lord well pleased for the righteousness sake of the glorious Surety, God thereupon rears up a throne of grace, and proclaims himself to be "The Lord, the Lord God, merciful and gracious, forgiving iniquity and transgression, and sin," &c.; and accordingly passes acts of grace from this throne, saying, "I will be their God, and they shall be my people: I will be merciful to their unrighteousness: I will sprinkle them with clean water;" and the like. And thus you see upon what basis or foundation the throne of grace is reared.
Secondly, I shall give you a few qualities or properties of the foundation of this throne, where grace reigns through righteousness.
1. It is an ancient foundation; for Christ was "set up from everlasting, or ever the earth was;" he is the Lamb slain from the foundation of the world." And upon the credit of his promise to satisfy justice in the fulness of time, all the Old Testament saints were saved.
2. It is a foundation of God's own laying; "Behold, I lay in Zion a foundation." He had pleasure in laying it. When he laid it decretively from all eternity, he did it with pleasure: "I have found a ransom:" he speaks of it with a kind of glorying and boasting: "I have laid help upon one that is mighty: I have found David my servant." When he laid it actually in his incarnation, he did it with pleasure: "it pleased the Lord to bruise him." When he laid this foundation doctrinally in Zion, he did it with pleasure, Isa_28:16, he proclaims to the world, declaring, that "whosoever builds upon it, shall not be ashamed."
3. It is a firm foundation upon which God has built his throne of grace; it is the surest foundation on which a throne can be built. The throne of iniquity, or the throne that is founded upon injustice, shall surely be overturned: but here is a throne built upon justice and judgment. Christ is called a rock, "Upon this rock I will build my church;" and the church and the throne of grace have the same bottom.
4. It is a tried foundation. Justice tested it, and found it firm and stable; when mountains of wrath and vengeance were rolled upon it, it bore up under all. The powers of hell tried to overturn this foundation; but their kingdom and power was broken in pieces in the enterprise; the little stone cut out of the mountain, broke the head of the great Goliah. The saints have all tried this foundation, and proclaim it sufficient to bear their weight; yea, it is sufficient to bear the weight of all mankind, yea, of millions of worlds, if they existed, and would venture upon it; "He is able to save to the uttermost, all that come unto God by him."
5. It is a precious foundation: "We are not redeemed with corruptible things, as silver and gold; but with the precious blood of Christ, as of a lamb without blemish and without spot." The gold and silver cannot equal it; the topaz of Ethiopia is not to be named in one day with it; it is more glorious and excellent by far than all the mountains of prey.
6. It is a most beautiful foundation. What God says of his church, Isa_54:11, is much more true of the throne of grace, "Behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires." There is such a beauty in this foundation of the throne of grace, that it reflects a beauty upon every one that approaches it; so that they come away from it "like the wings of a dove covered with silver, and her feathers with yellow gold."
7. To crown all, it is a perpetual, durable, and everlasting foundation: and hence comes the perpetuity of the throne itself, Psa_89:4: "Thy seed will I establish for ever, and build up thy throne to all generations." So Psa_72:17: "His name shall endure for ever; his name shall be continued as long as the sun." The priesthood of Christ is the foundation of the throne of grace; and this priesthood is to continue, by the oath of God: Psa_60:4: "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek." I proceed now to,
III. The third general head in the method. Having viewed the foundation, let us next take a view of some pillars with which this throne, this royal administration of grace, is supported, and which contribute not a little to its stability. And, not to enlarge upon particulars, the foundation of this throne being laid in the satisfaction of justice, all the other perfections, or attributes of the divine nature, fall in for the support of the reign and administration of grace. "Mercy and truth are met together; righteousness and peace kiss each other;" they sweetly join hands in promoting this glorious design, as you see in the context. O, says infinite wisdom, all my immense treasures shall dwell bodily in the man Christ Jesus, he shall be "the wisdom of God in a mystery," that so he may be in a capacity to hold the reins, and manage all things in heaven and earth, for the advancement of the glory of free grace, reigning through righteousness to eternal life. O, says infinite power, "with him my hand shall be established: mine arm also shall strengthen him" in his undertaking. "I will beat down his foes before his face, and greatly plague them that hate him." O, says holiness, although I be "of purer eyes than to behold iniquity," yet I plainly see, that justice being satisfied for the guilt of sin in the death of the Son of God, the filth of it shall be hid out of my sight, and his blood shall be a laver to wash it away, that I be not offended: and therefore I am so far from hindering this administration of grace through Christ, that I lay myself in pledge to promote and carry on the glorious design: "Once have I sworn by my holiness, that I will not lie unto David." O, says mercy, I am so related to grace, that I cannot shun to give my vote, that the throne of grace should go on apace," My mercy will I keep for him for evermore. My mercy shall be with him: and in my name shall his horn be exalted." O, says the faithfulness and veracity of God, whatever promises grace has made, in a covenant of grace, I bind and oblige myself to make them good: "Heaven and earth shall pass away, but one jot or tittle" of God's word of grace shall never fall to the ground. "I will not take my love from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips." And thus I have given you a short view of these glorious pillars which contribute to the establishment of the throne of grace, upon the foundation of justice and judgment.
IV. The fourth thing is, to inquire how it is God will have justice satisfied, and judgment executed upon the Surety, to be the foundation of his throne of grace?
I shall not multiply reasons for this, but shall only touch upon one for all, which the apostle gives, Romans 5:31; namely, "That grace might reign through righteousness unto eternal life, by Jesus Christ our Lord." So that, if it be asked, Why will God have it so, that justice satisfied, and judgment executed on the Surety, should be the foundation of the throne of grace? The answer is, "That grace might reign through righteousness;" that the glory of grace might be displayed in consistency with the honour of divine justice.
Here a question arises, How does grace reign, or how is the glory of grace displayed in and by the righteousness of a surety?
Answ. 1. Grace reigns and is displayed in the arrangement of this righteousness according to God's plan; for it is the plan of infinite wisdom, animated and inspired by free grace. When man had fallen under the sentence of the law, justice was ready to execute judgment upon him: but grace cries, Stop, and stay thy hand, for "I have found a ransom." 2Sa_14:14: "God doth devise means, that his banished be not expelled." Our first parents provoked God to drive them out of Paradise, and accordingly they were actually driven out of his presence; but infinite wisdom, actuated and animated by the bowels of mercy, contrives a way in which banished man may be brought home again in consistency with justice, and that is by the righteousness of the Messiah.
2. Grace reigns and is displayed in the acceptation of this righteousness. What but infinite love and grace could prevail with inexorable justice, so far to dispense with the rigour of the law, as to admit of a surety's righteousness in the room of the sinner! But this I touched upon already. And therefore,
3. Grace reigns in the impetration of this righteousness; for "God," in his amazing grace, "sent forth his Son, made of a woman, made under the law, to redeem them that were under the law." That righteousness by which we are justified, is the very righteousness of God in our nature; he wrought it by his doing and dying. O, how does grace reign here! Faith's views of this may fill us all with wonder, and make us cry with the church, Isa_63:1, "Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength?"
4. Grace reigns in the revelation of this righteousness. Grace was not content to contrive and bring about this righteousness, but the news of it must be published and proclaimed to a lost world, as it were by sound of trumpet. Hence the apostle, Rom_1:17, when he would give us an account of the sum and substance of the gospel, does it in one word, "The gospel is the power of God unto salvation; for therein is revealed the righteousness of God." O how eager was the grace of God, to have the proclamation respecting the satisfaction of justice by a surety issued out? Adam had scarce sinned, till grace announces the plot to him in the first promise; "The seed of the woman shall bruise the head of the serpent." The Messiah is scarce born in Bethlehem, till an angel is dispatched from heaven to notify it to the shepherds; "Unto you is born this day, in the city of David, a Saviour, which is Christ the Lord."
5. Grace reigns and is displayed in the approach, or the bringing near of this righteousness to the sinner in a preached gospel. Not only does grace reveal the righteousness of God, but it brings it near to the sinner, in order to be accepted and received: Isa_46:12, Isa_46:13: "Hearken unto me, ye stout-hearted, that are far from righteousness. I bring near my righteousness; it shall not be far off;" &c. It is brought near to the sinner, just as the manna was brought near to Israel, when it fell about their tent-doors; they had not far to go for it.
6. Grace reigns and is displayed in the imputation of this righteousness. And, indeed, there is a great mystery of grace here, that cannot be expressed in words; how a guilty sinner, that has violated the law, and is obnoxious to justice, comes to be sustained in the sight of God as though he had fulfilled the law, and satisfied justice in his own person, and to be put in a condition to say, "Who shall lay any thing to my charge? It is God that justifieth: who is he that condemneth?"
7. Grace reigns in the soul's acceptation of this righteousness by faith. There is nothing in all the world that runs so cross to proud nature, as to renounce all its own righteousness, its obedience, duties, endeavours, its own grace and holiness, in point of acceptance, and to submit to the righteousness of another, and to be obliged to the doing and dying of the Son of God alone. This was a stone of stumbling to the Jews; they could never imagine any other way of justification before God, but "by the works of the law;" and therefore they "went about to establish a righteousness of their own, and would not submit unto the righteousness of God." Now, I say, to dislodge a sinner from this legal foundation, to bring down these towering imaginations of a righteousness in ourselves, to cast down the "refuge of lies," and to bring the proud conceited sinner that length, as to own and acknowledge, that his own righteousness is but "as filthy rags," saying, "Surely in the Lord only have I righteousness and strength; in him will I be justified, and in him alone will I glory." I say, grace reigns, and is wonderfully displayed in all this.
8. Grace reigns through righteousness, inasmuch as that it is by the revelation of this justice-satisfying righteousness that grace conquers and powerfully subdues sinners, brings them under its own government and dominion. The apostle, speaking of believers, Rom_6:14, says. "Ye are not under the law, but under grace;" that is, ye are brought in under the government and administration of grace. But what way is it that grace conquers them? What is the great power made use of for this end? It is just the revelation of the righteousness of Christ in the gospel, Rom_1:15: "The gospel is the power of God unto salvation." What way? Mark the expression, ver. 17: "For therein is the righteousness of God revealed from faith to faith." From which it is plain, that the preaching of an imputed righteousness, as the alone ground of a sinner's acceptance, is the very pith and marrow of the gospel. Some, now-a-days, have got a way of preaching, which, I believe, will never convert a soul; they deliver fine elegant harangues of morality, adorning them with all the flowers of rhetoric; but, in the mean time, they do but stink in the nostrils of a solid Christian. Why? Because though they preach up a moral righteousness, yet they have little or nothing of the righteousness of Christ, which is the very basis and foundation of a throne of grace: and when that is wanting, they want the true Shibboleth of the gospel; for the gospel is a revelation of the righteousness of God;" and this makes it to be "the power of God unto salvation."
Here I judge it not amiss, to subjoin a quotation from the great and judicious Owen to this purpose, in his commentary on the Hebrews, chap. 5:7: 'Some are of the mind,' says he, 'that the whole business of ministers is to be conversant in and about morality. For this fountain and spring of grace, (the righteousness and satisfaction of Christ); this basis of eternal glory; this evidence and demonstration of divine wisdom, holiness, righteousness, and love, this great revealing of the purity of the law, and vileness of sin; this first, great, principal subject of the gospel, and motive of faith and obedience; this root and cause of all peace with God, all sincere and uncorrupted love toward him, and all joy and consolation from him, they think it scarcely deserves a place in the objects of their contemplation, and are ready to guess, that what men write and talk about it, is but phrases, canting, and fanatical. But such as are admitted into the fellowship of the sufferings of Christ, will not so easily part with their immortal interest and concern therein. Yea, I fear not to say, that he is likely to be the best, the most humble, the most holy and fruitful Christian, who is most sedulous and diligent in spiritual inquiries into this great mystery, of the reconciliation of God unto sinners by the blood of the cross, and in the exercise of faith about it. Nor is there any such powerful means of preserving the soul in a constant abhorrence of sin, and watchfulness against it, as a due apprehension of what it cost to make atonement for it."
V. The fifth thing was the application of the doctrine. And the first use shall be of information, in the following particulars:—
1. Is it so that justice satisfied, and judgment executed upon the ever-blessed Surety, is the foundation of a throne of grace? then, hence we may see what an expensive piece of work a throne of grace is. Why, the foundation of it is laid in the death and blood of the Son of God. When God is about to erect a throne of glory for himself, as the great Creator and Governor of the world, he makes little or no ceremony about it; he only says, Let it be, and immediately heaven, which is his throne, and the earth, which is his footstool, springs out of nothing in wonderful order; but when the throne of grace is to be reared, justice must be satisfied, and judgment executed upon the Son of God; he must "become sin for us, and a curse for us, that the righteousness of the law might be fulfilled in us, and we made the righteousness of God in him."
2. See from this doctrine, the glory of a gospel-dispensation. We read sometimes of the glorious gospel of the blessed God; why, here is the reason of the denomination, the royal majesty of the grace of God reigning through the righteousness of his eternal Son, is here displayed and manifested. God has erected a glorious high throne for the place of his sanctuary; and "for the beauty of his ornament, he hath set it in majesty," Eze_7:20. There was much of the divine glory manifested in the delivery of the law on mount Sinai, and in the typical dispensation of the Old Testament: but, O! All that glory vanished, like a shadow, at the greater glory that is manifested in the actual erection of a throne of grace, by the incarnation, obedience, death, resurrection, and ascension of our Lord Jesus Christ, and the manifestation of him that is made by the word now under the New Testament: 2Co_3:7 - 2Co_3:11. "But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away; how shall not the ministration of the Spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministrat