Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 658

 

Thus, you see what terms, characters, titles, and privileges they are invested with here, exhorted to come to the throne of grace. From whence, we may conclude that not everyone is capable of coming thither, no, not everyone under convictions, and that hath a sense of need and a desire after the mercy of God in Christ.

[The orderly coming to the throne of grace.]

Wherefore we will come, in the next place, to show the orderly coming of a soul to the throne of grace for mercy: and for this we must first apply ourselves to the Old Testament, where we have the shadow of what we now are about to enter upon the discourse of, and then we will come to the antitype, where yet the thing is far more explained.

First. Then, the mercy-seat was for the church, not for the world; for a Gentile could not go immediately from his natural state to the mercy-seat, by the high priest, but must first orderly join himself, or be joined, to the church, which then consisted of the body of the Jews (Exo 12:43-49). The stranger then must first be circumcised, and consequently profess faith in the Messiah to come, which was signified by his going from his circumcision directly to the passover, and so orderly to other privileges, specially to this of the mercy-seat which the high priest was to go but once a year into (Eze 44:6-9).

Second. The church is again set forth unto us by Aaron and his sons. Aaron as the head, his sons as the members; but the sons of Aaron were not to meddle with any of the things of the Holiest, until they had washed in a laver: 'And the Lord spake unto Moses, saying, Thou shalt also make a laver of brass, and his foot also of brass, to wash in; and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. For Aaron and his sons shall wash their hands and their feet thereat. When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offerings made by fire unto the Lord. So they shall wash their hands and feet that they die not: and it shall be a statute for ever unto them, even to him, and to his seed throughout their generations.' See the margin (Exo 30:17-21, 40:30-32).

Third. Nay, so strict was this law, that if any of Israel, as well as the stranger, were defiled by any dead thing, they were to wash before they partook of the holy things, or else to abstain: but if they did not, their sin should remain upon them (Lev 17:15,16). So again, 'the soul that hath touched any such' uncleanness 'shall be unclean until even, and shall not eat of the holy things,' much less come within the inner veil, 'unless he wash his flesh with water' (Lev 22:4-6). Now, what should all this signify if a sinner, as a sinner, before he washes, or is washed, may immediately go unto the throne of grace? I ask again why the apostle supposes washing as a preparation to the Hebrews entering into the holiest, if men may go immediately from under convictions to a throne of grace? For thus, he says, 'let us draw near' 'the holiest' (Heb 12:19), 'with a true heart, in full assurance of faith; having our hearts sprinkled from an evil conscience, and our bodies washed with pure water' (Heb 12:22). Let us draw near; he saith not that we may have; but having FIRST been washed and sprinkled.

The laver then must first be washed in; and he that washed not first there, has not right to come to the throne of grace; wherefore you have here also a sea of glass standing before the throne of grace, to signify this thing (Rev 4:6). It stands before the throne, for them to wash in that would indeed approach the throne of grace. For this sea of glass is the same shadowed forth by the laver mentioned before, and with the brazen sea that stood in Solomon's temple, whereat they were to wash before they went into the holiest. But you may ask me, What should the laver or molten sea signify to us in the New Testament? I answer, It signifieth the word of the New Testament, which containeth the cleansing doctrine of remission of sins, by the precious blood of Jesus Christ (John 15:3). Wherefore we are said to be clean through the Word, through the washing of water by the Word (Titus 3:5). The meaning then is, A man must first come to Christ, as outlined in the Word, which is this sea of glass, before he can come to Christ in heaven, as he is the throne of grace. For the Word, I say, is this sea of glass that stands before the throne, for the sinner to wash in first. Know therefore, whoever thou art, that art minded to be saved, thou must first begin with Christ crucified, and with the promise of remission of sins through his blood; which crucified Christ thou shalt not find in heaven as such; for there he is alive; but thou shalt find him in the Word; for there he is to this day outlined in all the circumstances of his death, as crucified before our eyes (Gal 3:1,2). There thou shalt find that he died, when he died, what death he died, why he died, and the Word open to thee to come and wash in his blood. The word therefore of Christ's Testament is the laver for all New Testament priests, and every Christian is a priest to God, to wash in.

Here, therefore, thou must receive thy justification, and that before thou goest one step further; for if thou art not justified by his blood, thou wilt not be saved by his life. And the justifying efficacy of his blood is left behind, and is here contained in the molten sea, laver, or word of grace, for thee to wash in. Indeed, there is an interceding voice in his blood for us before the throne of grace, or mercy-seat; but that is still to bring us to wash, or for them that have washed therein, as it was shed upon the cross. We have boldness, therefore, to enter into the holiest by the blood of Jesus, that is, by faith in his blood, as shed without the gate; for as his blood was shed without the gate, so it sanctifies the believer, and makes him capable of approaching the holy of holies. After he had said, 'That he might sanctify the people with his own blood,' he 'suffered without the gate' (Heb 13:11-15). Let us by him, therefore, that is, because we are first sanctified by faith in his blood, offer to God the sacrifice of praise continually, that is, the fruits of our lips, giving thanks in his name. Wherefore the laver of regeneration, or Christ set forth by the Word as crucified, is for all coming sinners to wash in unto justification; and the throne of grace is to be approached by saints, or as sinners justified by faith in a crucified Christ; and so, as washed from sin in the sea of his blood, to come to the mercy-seat.

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 657

 

hus therefore you may see how in the darkest sayings of the Holy Ghost there is as great an harmony with truth as in the most plain and easy; there must be thunder with light, if thy heart be well poised and balanced with the fear of God: we have had great lightnings in this land of late years, but little thunders; and that is one reason why so little grace is found where light is, and why so many professors run on their heads in such a day as this is, notwithstanding all they have seen. Well then, this also should be a help to a soul to come to the throne of grace; the God of glory has thundered, has thundered to awaken thee, as well as sent lightnings to give thee light; to awaken thee to a coming to him, as well as to the enabling of thee to see his things; this then has come from the throne of grace to make thee come hither; wherefore observe, where it is by these signs made mention of before, and by these effects; and go, and come to the throne of grace.

3. As there proceeds from this throne lightnings and thunders, so from hence it is said voices proceed also: now these voices may be taken for such as are sent with this lightning and thunder to instruct, or for such [instruction] as this lightning and thunder begets in our hearts.

(1.) It may be taken in the first sense for light and dread, when it falleth from God into the soul, is attended with a voice or voices of instruction to the soul, to know what to do (Acts 2:3-7). This was in Paul's case. He had light, dread, and voices for his instruction; he had lightnings, thunderings, and voices: 'Good and upright is the Lord; therefore will he teach sinners in the way. The meek will guide in judgment; and the meek will teach his way' (Psa 25:8,9).

(2.) Or by voices you may understand, such as the lightning and thunder begets in our hearts: for though man is as mute as a fish to Godward, before this thunder and lightning comes to him, yet after that he is full of voices (2 Cor 4:13, 7:14). And how much more numerous are the voices that in the whole church on earth are begot by these lightnings and thunders that proceed from the throne of grace; their faith has a voice, their repentance has a voice, their subjection to God's word has a voice in it; yea, there is a voice in their prayers, a voice in their cry, a voice in their tears, a voice in their groans, in their roarings, in their bemoaning of themselves, and in their triumphs! (1 Thess 1:2-8; Psa 5:3, 7:17, 20:2-5, 22:1, 138:5; Jer 31:18).

This then is an effect of the throne of grace; hence it is said that they proceed from it, even the lightning, thunder, and the voices; that is, effectual conversion to God. It follows that if all these are with thy soul, the operations of the throne of grace have been upon thee to bring thee to the throne of grace; first in thy prayers, and then in thy person. And this leads me to the next thing propounded to be spoken to, which is to show who the persons are invited here to come to the throne of grace. 'Let us therefore come.'

[THE PERSONS INTENDED BY THIS EXHORTATION.]

THIRD. Now the persons here called upon to come to the throne of grace, are not all or every sort of men, but the men that may properly be comprehended under this word Us and We; 'let Us therefore come boldly, that We may obtain.' And they that are put under these particular terms are expressed both before and after, by those with explication in them.

They are called [in the epistle to the Hebrews], 1. Such as giving the most earnest heed to the word they have heard (Heb 2:1). 2. They are such as see Jesus crowned with glory and honour (Heb 2:9). 3. They are called the children (Heb 2:14). 4. They are called the seed of Abraham (Heb 2:16). 5. They are called Christ's brethren (Heb 2:17).

So, in chapter three, they are called holy brethren and are said to be partakers of the heavenly calling, and the people of whom it is said that Christ Jesus is the apostle and high priest of their profession (Heb 3:1-6). They are called Christ's own house, and are said to be partakers of Christ (Heb 3:14). They are said to be the believers, those that do enter in into rest, those that have Christ for a high priest, and with the feeling of whose infirmities he is touched and sympathiseth (Heb 4:3,14,15).

So, in chapter the sixth, they are called beloved, and the heirs of promise; they that have fled for refuge to lay hold on the hope set before them; they are called those that have hope as an anchor, and those for whom Christ as a forerunner hath entered and taken possession of heaven (Heb 6:9,17-20). So, in chapter seven, they are said to be such as draw nigh unto God (Heb 7:19). in chapter eight, they are said to be such with whom the new covenant is made in Christ. Chapter the ninth, they are such for whom Christ has obtained eternal redemption, and such for whom he has entered the holy place (Heb 9:12,22). Chapter the tenth, they are such as are said to be sanctified by the will of God, such as have boldness to enter into the holiest by the blood of Jesus; such as draw near with a true heart, in full assurance of faith, or that have liberty to do so, having their hearts sprinkled from an evil conscience, and their bodies washed with pure water; they were those that had suffered much for Christ in the world, and that became companions of them that so were used (Heb 10:10,19,22-25). Yea, he tells them, in the eleventh chapter, that they and the patriarchs must be made perfect together (Heb 11:40). He also tells them, in the twelfth chapter, that already they are come to Mount Zion, to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels; to the general assembly and church of the first born which are written in heaven, and to God the Judge of all; and to the spirits of just men made perfect, and to Jesus the mediator of the New Testament, and to the blood of sprinkling, that speaketh better things than that of Abel (Heb 12:22-24).

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All this is written for our learning, that we, through patience and comfort of the scriptures, might have hope; and that the drooping ones might come boldly to the throne of grace, to obtain grace and find mercy to help in time of need. They bless, they all bless; they thank, they all thank; and wilt thou hold thy tongue? 'They have all received his fulness, and grace for grace'; will he shut thee out? Or is his grace so far gone, and so near spent, that now he has not enough to pardon, secure, and save one sinner more? For shame, leave off this unbelief! Wherefore, dost thou think, art thou told of all this, but to encourage thee to come to the throne of grace? And wilt thou hang back or be sullen, because thou art none of the first? since he hath said, 'The first shall be last, and the last first.' Behold the legions, the thousands, the untold and numberless number that stand before the throne, and be bold to hope in his mercy.

Sixth. [The throne of grace is known by what proceeds from it.] As the throne of grace is distinguished from other thrones by these, so 'out of this throne proceed lightnings, thunderings, and voices.' Also, before this throne are 'seven lamps of fire burning, which are the seven spirits of God' (Rev 4:5). This is another thing by which the throne of grace may be known as an effect of what is before. So again, chapter the eighth, it is said, that from the altar of incense that stood before the throne, 'there were voices, and thunderings, and lightnings, and an earthquake' (Rev 8:5). All these then come out of the holiest, where the throne is, and are inflamed by this throne, and by him that sits thereon.

1. Lightnings here are to be taken for the illuminations of the Spirit in the gospel (Heb 10:32). As it is said in the book of Psalms, 'They looked unto him,' on the throne, 'and were lightened' (Psa 34:5). Or, as it is said in other places, 'The voice of thy thunder was in the heaven, the lightnings lightened the world' (Psa 77:18). And again, 'His lightnings enlightened the world, the earth saw and trembled' (Psa 97:4). This lightning therefore communicates light to them that sit in darkness. 'God,' saith the apostle, 'who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ' (2 Cor 4:6). It was from this throne that the light came that struck Paul off his horse, when he went to destroy it. The people that professed it (Acts 9:3). These are those lightnings by which sinners are made to see their sad condition, and by which they are made to know the way out of it. Art thou made to see thy condition how bad it is, and that the way out is by Jesus Christ? For, as I said, he is the throne of grace. Why then, come orderly in the light of these convictions to the throne from whence thy light did come, and cry there, as Samuel did to Eli, 'Here am I, for thou has called[13] me' (1 Sam 3:8). Thus did Saul by the light that made him see; by it he came to Christ, and cried, 'Who art thou, Lord?' and, 'What wouldst thou have me do?' (Acts 9:5,6). And is it not an encouragement to thee to come to him, when he lights thy candle that thou mightest see the way; yea, when he doth it on purpose that thou mightest go to him? 'He gives light to them that sit in darkness, and in the shadow of death,' what to do? 'to guide our feet into the way of peace' (Luke 1:79). This interpretation of this place seems to me most to cohere with what went before; for first you have here a throne, and one sitting on it; then you have the elders, and in them presented to you the whole church, sitting round about the throne; then you have in the words last read unto you, a discourse how they came thither, and that is, by the lightnings, thunderings, and voices that proceed out of the throne.

2. As you have here lightnings, so thereto are adjoined thunders. There proceeded lightning and thunder out of this throne. By thunders, I understand that powerful discovery of the majesty of God by the word of truth, which seizeth the heart with a reverential dread and awe of him: hence it is said, 'The voice of the Lord is full of majesty; the voice of the Lord breaketh the cedars' (Psa 29:45). The voice, that is, his thundering voice. 'Canst thou thunder with a voice like him?' (Job 40:9). And 'the thunder of his power who can understand?' (Job 26:14). It was upon this account that Peter, and James, and John, were called 'the sons of thunder,' because, in the word which they were to preach, there was to be not only lightnings, but thunders; not only illuminations, but a great seizing of the heart, with the dread and majesty of God, to the effectual turning of the sinner to him (Mark 3:16,17).

Lightnings without thunder are, in this case, dangerous, because those who receive the one without the other are subject to miscarry. They were 'once enlightened,' but you read of no thunder they had; they were subject to fall into an irrecoverable state (Heb 6:4-6). Saul had thunder with his lightnings to the shaking of his soul; so had the three thousand; and the jailor (Acts 2, 9, 16). They that receive light without thunder are subject to turn the grace of God into wantonness; but they that know the terror of God will persuade men (Rom 3:8; Jude 4; 2 Cor 5:11). So then, when he decrees to give the rain of his grace to a man, he makes 'a way for the lighting of the thunder,' not the one without the other, but the one following the other (Job 28:26). Lightning and thunder is made a cause of rain. Still, lightning alone is not: 'Who hath divided a water-course for the overflowing of waters? or a way for the lightning of thunder to cause it to rain on the earth, where no man is: on the wilderness wherein there is no man?' (Job 38:25,26).

Works of John Bunyan: THE SAINTS' PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 655

 

4. Their white robes are Christ's righteousness, their own good works and glory; not that their works brought them thither, for they were of themselves polluted, and were washed white in the blood of the Lamb; but yet God will have all that his people have done in love to him to be rewarded. Yea, and they shall wear their own labours, being washed as afore is hinted, as a badge of their honour before the throne of grace, which is indeed grace. 'They have washed their robes, and made them white in the blood of the Lamb; therefore are they before the throne of God' (Rev 7:14,15). They have washed as others have done before them.

5. 'And they had on their heads crowns of gold' (Rev 4:4). This denotes their victory, and also that they are kings, and as kings shall reign with him forever and ever (Rev 5:10).

6. But what! Were they silent? did they say they did nothing while they sat before the throne? Yes, they were appointed to be singers there. This was signified by the four and twenty that we made mention of before, who with their sons were instructed in the songs of the Lord, and all that were cunning to do so then, were two hundred fourscore and eight (1 Chron 25:7). These were the figure of that hundred forty and four thousand redeemed from the earth. For as the first four and twenty, and their sons, are said to sing and to play upon cymbals, psalteries, and harps; and as they are there said to be instructed and cunning in the songs of the Lord; so these that sit before the throne are said also to sing with harps in their hands their song before the throne; and such song it was, and so cunningly did they sing it, that 'no man could learn it, but the hundred and forty and four thousand which were redeemed from the earth' (Rev 14:3).

Now, as I said, he first began with four and twenty in David, and ended with four and twenty times twelve, so here in John he begins with the same number, but ends with such a company that no man could number. For, he saith, 'After this I beheld, and lo, a great multitude which no man could number, of all nations, and kindreds, and people, and tongues stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands. And cried loudly, saying, Salvation to our God, which sitteth upon the throne, and unto the Lamb. And all the angels stood around the throne, the elders, and the four beasts, fell before the throne on their faces, and worshipped God' (Rev 7:9-11). This numberless number seems to have got the song by the end; for they cry aloud, 'Salvation, salvation to our God and to the Lamb'; which is such a song that none can learn but them that are redeemed from the earth.

But I say, what a brave encouragement is it for one that is come for grace to the throne of grace, to see so great a number already there, on their seats, in their robes, with their palms in their hands, and their crowns upon their heads, singing of salvation to God, and to the Lamb! And I say again, and speak now to the dejected, methinks it would be strange, O thou that art so afraid that the greatness of thy sins will be a bar unto thee, if amongst all this significant number of pipers and harpers that are got to glory, thou canst not espy one that when here was as vile a sinner as thyself. Look, man, they are there for thee to view them, and for thee to take encouragement to hope, when thou shalt consider what grace and mercy has done for them. Look again, I say, now thou art upon thy knees, and see if some among them have not done worse than thou hast. And yet behold, they are set down; yet behold, they have their crowns on their heads, their harps in their hands, and sing aloud of salvation to their God and the Lamb.

This is a fifth note or sign that distinguishes the throne of grace from other thrones. There are, before that, to be seen, for our encouragement, a numberless number of people sitting and singing around it. Singing, I say, to God for his grace, and to the Lamb for his blood, by which they are secured from the wrath to come. 'And the four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints, and they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God, kings and priests, and we shall reign on the earth' (Rev 5:8-10). Behold, tempted soul, dost thou not yet see what a throne of grace here is, and what multitudes are already arrived thither, to give thanks unto his name that sits thereon, and to the Lamb for ever and ever? And wilt thou hang thy harp upon the willows, and go drooping up and down the world, as if there was no God, no grace, no throne of grace, to apply thyself unto, for mercy and grace to help in time of need? Hark! dost thou not hear them what they say, 'Worthy,' say they, 'is the Lamb that was slain, to receive power, riches, wisdom, strength, honor, glory, and blessing. And every creature which is in heaven,' where they are, 'and on the earth,' where thou art, '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' (Rev 5:12,13).

Works of John Bunyan: THE SAINTS' PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 654

 

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

Again, as the grace that we here read of is said, as it comes from this throne, to come as a river of water of life; so it is said to be pure and clear as crystal. Pure is set in opposition to muddy and dirty waters, and clear is set in opposition to those waters that are black, because of the cold and icyish nature of them; therefore there is conjoined to this phrase the word crystal, which all know is a clear and shining stone (Eze 34:19; Job 6:15,16). Indeed, the life and spirit in this water will keep it from looking black and dull, and the throne from whence it comes will keep it from being muddy, so much as in the streams thereof. 'The blessing of the Lord, it maketh rich, and he addeth no sorrow with it' (Prov 10:22). Indeed, all the sorrow that is mixed with our Christianity, it proceedeth, as the procuring cause, from ourselves, not from the throne of grace; for that is the place where our tears, as was showed you, are wiped away; and also where we hang up our crutches. The streams are pure and clear, not muddy nor frozen, but warm and delightful, making glad the city of God (Psa 46).

These words also show us that this water can do without a mixture of anything of ours. What comes from this throne of grace is pure grace, and nothing else; evident grace, free grace, grace that is not mixed, nor need be mixed with works of righteousness which we have done; it is of itself sufficient to answer all our wants, to heal all our diseases, and to help us at a time of need. It is grace that chooses, it is grace that calleth, it is grace that preserveth, and it is grace that brings to glory: even the grace that like a river of water of life proceedeth from this throne. And hence it is that from first to last, we must cry, 'Grace, grace unto it!'

Thus you see what a throne the Christian is invited to; it is a throne of grace whereon doth sit the God of all grace; it is a throne of grace before which the Lord Jesus ministereth continually for us; it is a throne of grace sprinkled with the blood, and in the midst of which is a Lamb as it had been slain; it is a throne with a rainbow round about it, which is the token of the everlasting covenant, and out of which proceeds, as here you read, a river, a pure river of water of life, clear as crystal. Look then for these signs of the throne of grace, all you that would come to it, and rest not, until by some of them you know that you are even go to it; they are all to be seen have you but eyes; and the sight of them is very delectable, and has a natural tendency in them, when seen, to revive and quicken the soul. But,

Fifth. As the throne of grace is known and distinguished by the things above named, so it is by the effects which these things have wrought. There is about that throne 'four and twenty seats, and upon the seats four and twenty elders sitting, clothed in white raiment, and they have on their heads crowns of gold' (Rev 4:4). There is no throne that has these signs and effects belonging to it but this; wherefore, as by these signs, so by the effects of them also, one may know which is, and so when he is indeed come to the throne of grace. And a little as we commented upon what went before, we will also touch upon this.

1. By seats, I understand places of rest and dignity; places of rest, for that they that sit on them do rest from their labours; and places of dignity, for that they are about the throne (Rev 14:13). 'And the four and twenty elders which sat before God on their seats, fell upon their faces and worshipped God' (Rev 11:16). And forasmuch as the seats are mentioned, before they are mentioned that sat thereon, it is to show, that the places were prepared before they were converted.

2. The elders, I take to be the twelve patriarchs and the twelve apostles, or the first fathers of the c, therefore,hurches; for they are the elders of both the churches, that is, both of the Jewish and Gentile church of God; they are the ancients, as also they are called in the prophet Isaiah, which are in some sense the fathers of both these churches (Isa 24:23). These elders are well set forth by that four and twenty that you read of in the book of Chronicles, who had every one of them for sons twelve in number. There therefore the four and twenty are (1 Chron 25:8-31).

3. Their sitting also denotes their abiding in God's presence. 'Sit thou at my right hand,' the Father's word to the Son, signifieth the same (Psa 110:1). The four and twenty seats are then on the throne of grace, before which the four and twenty elders sit.

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

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

But by this phrase or term, there is also briefly touched the present state of them that shall come hither to drink; they are not the healthful, but the sick. It is with the throne of grace, as it is with the Bath, and other places of sovereign and healing waters, they are most coveted of them that are diseased, and do also show their virtues on those that have their health and limbs; so, I say, is the throne of grace; its waters are for healing, for soul-healing, that is their virtue (Eze 47:8,9). Wherefore, as at those waters above mentioned, the lame leave their crutches, and the sick [obtain] such signs of their recovery as may be a sign of their receiving health and cure there; so at the throne of grace, it is where true penitents, and those that are sick for mercy, do leave their sighs and tears; 'and the Lamb that is amid the throne shall feed them, and shall lead them unto living fountains of waters; and God shall,' there, 'wipe away all tears from their eyes' (Rev 7:17). Wherefore, as Joseph washed his face, and dried his tears away, when he saw his brother Benjamin, so all God's saints shall here, even at the throne of grace, where God's Benjamin, or the Son of his right hand, is, wash their souls from sorrow, and have their tears wiped from their eyes. Wherefore, O thou that are diseased, afflicted, and that wouldst live, come by Jesus to God as merciful and gracious; yea, look for this river when thou art upon thy knees before him, for by that thou shalt find whereabout is the throne of grace, and so where thou mayest find mercy.

But again, as that which proceeds out of this throne of grace is called 'water of life,' so it is said to be a river, a river of water of life. This, in the first place, shows, that with God is plenty of grace, even as in a river there is plenty of water; a pond, a pool, a cistern, will hold much, but a river will hold more; from this throne come rivers and streams of water of life, to satisfy those that come for life to the throne of God. Further, as by a river, it is shown what abundance of grace proceeds from God through Christ, so it shows the insatiable thirst and desire of one that comes indeed right to the throne of grace for mercy. Nothing but rivers will satisfy such a soul; ponds, pools, and cisterns, will do nothing: such an one is like him of whom it is said, 'Behold he drinketh up a river, and hasteth not; he trusteth that he can draw up Jordan into his mouth' (Job 40:23). This David testifies when he saith, 'As the hart panteth after the water-brooks, so panteth my soul after thee, O God' (Psa 42:1). Hence the invitation is proportionable, 'Drink abundantly' (Cant 5:1), and that they that are saved, are saved to receive abundance of grace; 'they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ' (Rom 5:17). And hence it is repeated, 'When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them.' But, Lord, how wilt thou quench their boundless thirst? 'I will open rivers in high places, and fountains amid the valleys: I will make the wilderness a pool of water, and the dry land springs of water' (Isa 41:17,18). Behold, here is a pool of water as big as a wilderness, enough, one would think, to satisfy any thirsty soul. O, but that will not do! Wherefore he will open rivers, fountains, and springs, and all this is to quench the drought of one that thirsteth for the grace of God, that they have enough. 'They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures, for with thee is the fountain of life'; &c. (Psa 36:8,9).

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

Besides, no sight takes the heart of God more than to see the travail of the soul, and the bruising of the body of his Son for our transgressions. Hence, it is said, He 'is amid the throne' as he died, or as he had been slain (Rev 7:17). It is repeated, 'The Lamb which is amid the throne shall feed them.' As a sacrifice, the Lamb, the Son of God shall always be amid the throne to feed and comfort his people. He is the throne, he is the priest, he is the sacrifice. But then, how as a Lamb is he amid the throne? Why, the meaning in mine opinion is, that Christ, as a dying and bleeding sacrifice, shall be chief in the reconciling of us to God; or that his being offered for our sins shall be of great virtue when pleaded by him as priest, to the obtaining of grace, mercy, and glory for us (Heb 9:12). By his blood he entered into the holy place; by his blood he hath made an atonement for us before the mercy-seat. His blood it is that speaketh better for us than the blood of Abel did for Cain (Heb 12:24). Also it is by his blood that we have bold admittance into the holiest (Heb 10:19). Wherefore no marvel if you find him here a Lamb, as it had been slain, and that amid the throne of grace.

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

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

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

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

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

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

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

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

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Here again, in the third place, we find a rainbow, a rainbow round about the throne; round about the throne of grace. A rainbow 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 is 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 and his companions, like unto an emerald.

We read of Solomon's great throne of ivory, that though it was not like any kingdom, he was not willing for the bow of it to stand before him. It was round behind (1 Kings 10:18-20). O! 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; this is the sum and substance, and hence 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.

A very fitting emblem is the rainbow, which 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, so the sinful man might look thereon and wax confident in common mercy; this righteousness is shown to us in the word, and we may believe in special mercy by it. 4. The bow is seen now and then in the cloud; Christ's righteousness is revealed here and there 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 as itself, whether bush, man, or beast. The righteousness of Christ makes sinners look beautiful and acceptable when God looks upon them through it, for we are made comely through his comeliness and accepted in the Beloved (Eze 16:14; Eph 1:6).

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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 to do, as may appear before we come to an end.

[How the godly distinguish the throne of grace.

SECOND. And thus have I shown 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 by several other things when you are coming to it.

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 grand 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 he heard was, 'Come up hither,' and the first sight he saw was a throne with a rainbow round about it. 'And immediately,' saith he, 'I was in the Spirit; 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 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. 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 concerning 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).