Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 664

 

MOTIVES FOR COMING BOLDLY TO THE THRONE OF GRACE.

FIFTH. I now come to the motives by which the apostle stirs up the Hebrews, encouraging them to go boldly to the throne of grace. FIRST. The first is because we have such a high priest, or a high priest so and so qualified. SECOND. Because we that come thither for grace are sure there to speed, or find and obtain it.

[The first motive is because we have such a high priest there.]

FIRST. For the first of these, to wit, we have an encouragement to move us to come boldly to the throne of grace because we have a high priest there; because we have such a high priest there. 'For we have not a high priest who cannot be touched with the feeling of our infirmities, but was in all points tempted like we are, yet without sin. Let us therefore come boldly unto the throne of grace.' I have already mentioned this high priest before, to wit, so far as to show you that Christ Jesus is he, as well as he is the altar, sacrifice, and throne of grace, before which he also makes intercession. But forasmuch as by the apostle here, he is not only presented unto us as a throne of grace, but as a high priest ministering before it, it will not be amiss if I do somewhat particularly treat of his priesthood also. But the main or chief of my discourse will be to treat his qualifications for his office, which I find generally of two sorts. 

I. LEGAL. II. NATURAL.

[THE LEGAL QUALIFICATIONS OF JESUS CHRIST FOR THE OFFICE OF HIGH PRIEST.]

I. LEGAL. When I say legal, I mean, as the apostle's expression is, not by 'the law of a carnal commandment,' but by an eternal covenant, and 'the power of an endless life' thereby; of which the priesthood of old was but a type, and the law of their priesthood but a shadow (Heb 7:16, 9:15,24). But because their law, and their entrance into their priesthood thereby, was, as I said, 'a shadow of good things to come,' therefore where it will help to illustrate, we will make use thereof so to do. Where not, there we will let it pass (Heb 10:1). The thing to be now spoken to is, that the consideration of Jesus Christ being an high priest before the throne of grace, is a motive and encouragement to us to come boldly thither for grace: 'Seeing then that we have a great high priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession,' and 'come boldly unto the throne of grace' (Heb 4:14,16). Now, he was made a high priest; for so is the expression, 'made a high priest for ever after the order of Melchisedec' (Heb 6:20).

First. He took not his honour upon himself without a lawful call thereto. Thus, the priests under the law were put into office, and thus the Son of God. No man taketh this honour to himself, but he that is called of God, as was Aaron. So also Christ glorified not himself to be made a high priest, but he that said unto him, Thou art my Son, today have I begotten thee. Wherefore he was 'called of God a high priest after the order of Melchisedec' (Heb 5:4-6,10). Thus far, therefore, the law of his priesthood has answered the law of the priesthood of old; they both were made priests by a legal call to their work or office. But yet the law by which this Son was made high priest excelleth, and that in these particulars—

1. He was made a priest after the similitude of Melchisedec, for he testifieth, 'Thou art a priest for ever after the order of Melchisedec' (Heb 7:17). Thus, they were not made priests under the law. Still, after the order of Aaron, that is, by a carnal commandment, not by an everlasting covenant of God.

2. And, saith he, 'since not without an oath he was made priest, for those priests were made without an oath, but this with an oath, by him that said unto him, The Lord sware, and will not repent, thou art a priest for ever after the order of Melchisedec' (Heb 7:20,21).

3. The priesthood under the law, with their law and sacrifices, were fading, and were not suffered to continue, because of the death of the priest, and ineffectualness of his offering (Heb 7:23). 'But this man, because he continueth ever, hath an unchangeable priesthood' (v 24). 'For the law maketh men high priests which have infirmity, but the word of the oath which was since the law, maketh the Son, who is consecrated for evermore' (v 28). From what hath already been said, we gather, (1.) What kind of person is our high priest? (2.) How he was called to and stated in that office.

(1.) What manner of person he is. He is the Son, the Son of God, Jesus the Son of God. Hence the apostle saith, 'we have a great high priest,' such an high priest 'that is passed into the heavens' (Heb 4:14). Such an high priest as is 'made higher than the heavens' (Heb 7:26). And why doth he thus dilate upon the dignity of his person, but because thereby is insinuated the excellency of his sacrifice, and the prevalency of his intercession, by that, to God for us. Therefore he saith again, 'Every' Aaronical 'priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man,' this great man, this Jesus, this Son of God, 'after he had offered one,' one only, one once, but one (Heb 9:25,26), 'sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified' (Heb 10:11-14). Thus, the apostle touches upon the greatness of his person, thereby setting forth the excellence of his sacrifice and prevalence of his intercession. 'Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and high priest of our profession, Christ Jesus' (Heb 3:1). Or, as he saith again, making mention of Melchisedec, 'consider how great this man was' (Heb 7:4), we have such a high priest, so great a high priest; one that is entered into the heavens: Jesus the Son of God.

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 663

 

Second. As nature, the new nature, teaches this through a heavenly natural instinct, experience also greatly helps the godly. They have found all other places, the throne of grace excepted, empty, and places or things that hold no water. They have been at Mount Sinai for help. Still, they could find nothing there but fire and darkness, but thunder and lightning, but earthquake and trembling, and a voice of killing words, which words they that heard them once could never endure to listen to them again; and as for the sight of vengeance there revealed against sin, it was so terrible, that Moses, even Moses, said, 'I exceedingly fear and quake' (Heb 12:18-21; Exo 19; 2 Cor 3). They have sought for grace by their own performances; but alas! they have yielded them nothing but wind and confusion; not a performance, not a duty, not an act in any part of religious worship, but they looking upon it in the glass of the Lord, do find it spaked and defective (Isa 64:5-8). They have sought grace by their resolutions, vows, purposes, and the like; but alas! they all do as the other, discover that they have been very imperfectly managed, and so such as can by no means help them to grace. They have gone to their tears, sorrow, and repentance, if perhaps they might have found some help there; but all has either fled away like the early dew, or if they have stood, they have stunk even in the nostrils of those they were. How much more, then, in the nostrils of a holy God!

They have gone to God, as the great Creator, and have beheld how wonderful his works have been; they have looked to the heavens above, to the earth beneath, and to all their ornaments, but neither have these, nor what is of [or resulting from] them, yielded grace to those that had sensible want thereof. Thus have they gone, as I said, with these pitchers to their fountains, and have returned empty and ashamed; they found no water, no river of water of life; they have been as the woman with her bloody issue, spending and spending till they have spent all, and been nothing better, but instead grew worse (Mark 5). Had they searched into nothing but the law, it had been sufficient to convince them that there was no grace, nor throne of grace, in the world. For since the law, being the most excellent of all the things of the earth, is found to be such as yieldeth no grace—for grace and truth comes by Jesus Christ, not by Moses (John 1:17)—how can it be imagined that it should be found in anything inferior? Paul, therefore, not finding it in the law, despairs to find it in anything else below, but presently betakes himself to look for it there where he had not yet sought it—for he sometimes sought it not by faith, but as it were by the works of the law (Phil 3:6-8)—he looked for it, I say, by Jesus Christ, who is the throne of grace, where he found it, and rejoiced in hope of the glory of God (Rom 9:29-31, 5:1-3). But,

Third. Saints come to know and distinguish the throne of grace from other thrones, by the very direction of God himself; as it is said of the well that the nobles digged in the wilderness—they digged it by the direction of the lawgiver, so saints find out the throne of grace by the direction of the grace-giver. Hence Paul prays, that the Lord would direct the hearts of the people into the love of God (2 Thess 3:5). Man, as man, cannot aim directly at this throne; but will drop his prayers short, besides, or the like, if he be not helped by the Spirit (Rom 8:26). Hence the Son saith of himself, 'No man can come to me, except the Father which hath sent me draw him' (John 6:44). Which text doth not only justify what is now said, but insinuates that there is an unwillingness in man of himself to come to this throne of grace; he must be drawn thereto. He setteth us in the way of his steps, that is, to the throne by which grace and mercy are conveyed unto us.

Fourth. We know the throne of grace from other thrones, by the glory that it always appears in, when revealed to us of God: its glory outbids all; there is no such glory to be seen anywhere else, either in heaven or earth. But, I say, this comes by the sight that God gives, not by any excellency that there is in my natural understanding as such; my understanding and apprehension, simply as natural, is blind and foolish. Wherefore, when I set to work in mine own spirit, and in the power of mine own abilities, to reach to this throne of grace, and to perceive somewhat of the glory thereof, then am I dark, rude, foolish, see nothing; and my heart grows fat, dull, savourless, lifeless, and has no warmth in the duty. But it mounts up with wings like an eagle, when the throne is truly apprehended. Therefore, that is another thing by which the Christian knows the throne of grace from all others; it meets with that good there that it can meet with nowhere else. But at present, let these things suffice for this.

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 662

 

None but the godly know the throne of grace.

The next thing that I am to handle is to show you that it is the privilege of the godly to distinguish from all thrones whatsoever this throne of grace. As I told you, I gathered this from the apostle in the text, for that he only maketh mention thereof, but gives no sign to distinguish it by; no sign, I say, though he knew that there were more thrones than it. 'Let us come boldly,' saith he, 'to the throne of grace,' and so leaves it, knowing full well that they had a good understanding of his meaning, being Hebrews (Heb 9:1-8). They are now also enlightened from what they were taught by placing the ark of the testimony and the mercy-seat in the most holy place, of which, in particular, the apostle did then count it, not of absolute necessity, distinctly to discourse. Indeed the Gentiles, as I have showed, have this throne of grace described and set forth before them, by those tokens which I have touched upon in the sheets that go before—for with the book of Revelation the Gentiles are particularly concerned—for that it was writ to churches of the Gentiles; also the extraordinary things prophesied of there relate unto Gentile-believers, and to the downfall of Antichrist, as he standeth among them.

But yet, I think that John's discourse of the things attending the throne of grace were not by him so much propounded, because the Gentiles were incapable of finding of it without such description, as to show the answerableness of the antitype with the type; and also to strengthen their faith, and illustrate the thing; for they that know, may know more, and better of what they know; yea, may be greatly comforted with another's dilating on what they know. Besides, by the word doth, the Holy Ghost always gives the perfect description of things; therefore, we should have recourse to complete our knowledge. I mean not, by what I say, in the least to intimate, as if this throne of grace was to be known without the text, for it is that that giveth revelation of Jesus Christ: but my meaning is, that a saint, as such, has such a working of things upon his heart, as makes him able by the Word to find out this throne of grace, and to distinguish it to himself from others. For,

First, the saint has intense guilt of sin upon his conscience, especially at first; this makes him better judge what grace, like grace, is, than others who are not sensible of guilt. What it was to be saved was better relished by the jailor when he was afraid of and trembled at the apprehensions of the wrath of God than ever it was with him all his life before (Acts 16:29-33). Peter then also saw what saving was, when he began to sink into the sea: 'Lord, save me,' said he, I perish (Matt 14:30). Sin is without a sense of which a man is not apprehensive what grace is. Sin and grace, favour and wrath, death and life, hell and heaven, are opposites, set off, or out, in their evil or good, shame or glory, one by another. What makes grace so good to us, as sin in its guilt and filth? What makes sin so horrible and damnable a thing in our eyes, as when we see there is nothing that can save us from it but the infinite grace of God? Further, there seems, if I may so term it, to be a kind of natural instinct in the new creature to seek after the grace of God; for so saith the Word, 'They that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit' (Rom 8:5). The child by nature nuzzles in its mother's bosom for the breast; the child by grace does by grace seek to live by the grace of God. 

All creatures, the calf, the lamb, &c., so soon as they are fallen from their mother's belly, will by nature look for, and turn themselves towards the teat, and the new creature doth so too (1 Peter 2:1-3). Guilt makes it hunger and thirst, as the hunted hart does pant after the water brooks. Hunger is directed to bread, and thirst is directed to water; yea, it calls bread and water to mind. Let a man be doing other business, hunger will put him in mind of his cupboard, and thirst of his cruse of water; yea, it will call him, make him, force him, command him, to bethink what nourishing victuals is, and will also drive him to search out after where he may find it, to the satisfying of himself. Talk to such a one sets the stomach and appetite a craving; yea, into a kind of running out of the body after this bread and water, that it might be fed, nourished, and filled therewith. Thus it is by nature, and thus it is by grace; thus it is for the bread that perisheth, and for that which endureth to everlasting life. But,

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 661

 

What is it to come to the throne of grace without boldness?

First, there is a coming to the throne of grace before or without this boldness; but that is not the coming to which by these texts we are exhorted; yet that coming, be it never so deficient, if it is right, it is through some measure an inlet into the death and blood of Christ, and through some management, though but very little, or perhaps scarce at all discerned of the soul, to hope for grace from the throne; I say, it must arise, the encouragement must, from the cross, and from Christ as dying there. Christ himself went that way to God, and it is impossible, but we must go the same way too. So, then, the encouragement, be it little, be it much—and it is little or much, even as the faith is in strength or weakness, which apprehendeth Christ—it is according to the proportion of faith; strong faith gives great boldness, weak faith doth not so, nor can it.

Second. There is a sincere coming to the throne of grace without this boldness, even a coming in the uprightness of one's heart without it. Hence, a genuine heart and full assurance are distinguished. 'Let us draw near with a true heart, in full assurance of faith' (Heb 10:22). Sincerity may be attended with a great deal of weakness, even as boldness may be attended with pride; but be it what kind of coming to the throne of grace it will, either a coming with boldness, or with that doubting which is incident to saints, still the cause of that coming, or ground thereof, is some knowledge of redemption by blood, redemption which the soul seeth it has faith in, or would see it has faith in. For Christ is precious, sometimes in the sight of the worth, sometimes in the sight of the want, and sometimes in the sight of the enjoyment of him.

Third. There is an earnest coming to the throne of grace, even with all the desire of one's soul. When David had guilt and trouble, which was so heavy that he knew not what to do, he could say, 'Lord, all my desire is before thee, and my groaning is not hidden from thee' (Psa 38:1-9). He could come earnestly to the throne of grace and go thither with all the desire of his soul, but still this must be from that knowledge that he had of the way of remission of sins by the blood of the Son of God.

Fourth. There is also a constant coming to the throne of grace. 'Lord,' said Heman, 'I have cried day and night before thee, let my prayer come before thee, incline thine ear unto my cry, for my soul is full of troubles: and my life draweth nigh unto the grave' (Psa 88:1-3). Here you see is constant crying before the throne of grace, crying night and day; and yet the man that cries seems to be in a very black cloud, and to find challenging work to bear up in his soul; yet this he had, namely, the knowledge of how God was the God of salvation; yea, he called him his God as such, though with pretty much difficulty of spirit, to be sure. Wherefore it must not be concluded, that they come not at all to the throne of grace, that come not with a full assurance; or that men must forbear to come, till they come with assurance; but this I say, they come not at all aright, that take not the ground of their coming from the death and blood of Christ; and that they that come to the throne of grace, with but little knowledge of redemption by blood, will come with but little hope of obtaining grace and mercy to help in time of need.

I conclude then that it is a man's privilege, duty, and glory to approach the throne of grace as a prince, as Job said, could he but find it, he would be sure to do. 'O that I knew where I might find him!' saith he, 'that I might come even to his seat: I would order my cause before him, and fill my mouth with arguments: I would know the words which he would answer me, and understand what he would say unto me. Will he plead against me with his great power? No, but he would put strength in me. The righteous might dispute with him: so should I be delivered forever from my judge' (23:3-7). Indeed, God sometimes tries us. 'He holdeth back,' sometimes, 'the face of his throne, and spreadeth his cloud upon it' (Job 26:9). And this seems to be Job's case here, which made him to confess he was at a loss, and to cry out, 'O that I knew where I might find him!' And this he doth for trial, and to prove our honesty and constancy; for the hypocrite will not pray always. Will he always call upon God? No, verily; especially not when thou bindest them, afflictest them, and makest praying hard work to them (Job 36:13).

But difficulty in finding God's presence, and the sweet shining of the face of his throne, doth not always lie in the weakness of faith. Strong faith may be in this perplexity, and it may be hard to stand. It is said here that God did hold back the face of his throne, and spread a cloud upon it; not to weaken Job's faith, but to try Job's strength, and to show men of after ages how valiant a man Job was. Faith, if it be strong, will play the man in the dark; will, like a mettled horse, flounce in bad way, will not be discouraged at trials, at many or strong trials: 'Though he slay me, yet will I trust in him,' is the language of that invincible grace of God (Job 13:15). There is also an aptness in those that come to the throne of grace, to cast all degrees of faith away, that carrieth not in its bowels self-evidence of its own being and nature, thinking that if it be faith, it must be known to the soul; yea, if it be faith, it will do so and so: even so as the highest degrees of faith will do. When, alas! Faith is sometimes calm, sometimes up, and sometimes down, and at it with sin, death, and the devil, as we say, blood up to the ears. Faith now has but little time to speak peace to the conscience; it is now struggling for life, fighting with angels, with infernals; all it can do now is cry, groan, sweat, fear, fight, and gasp for life.

Indeed the soul should now run to the cross, for there is the water, or instead the blood and water, that is provided for faith, as to the maintaining of the comfort of justification; but the soul whose faith is thus attacked will find hard work to do this, though much of the well-managing of faith, in the good fight of faith, will lie in the soul's hearty and constant adhering to the death and blood of Christ; but a man must do as he can. Thus now have I shown you the manner of right coming to the throne of grace, for mercy and grace to help in time of need.

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 660

 

This therefore is the manner of our coming, if we come aright to the throne of grace for mercy, we must come by blood through his flesh, as through the veil; by which, until you have entered through it, the glory of God, and that he is resolved that grace shall reign, will be utterly hid from your eyes. I will not say, but by the notion of these things, men may have their whirling fancies and create wild notions and flattering imaginations of Christ, the throne of grace, and of glory. Still, the gospel knowledge of this is of absolute necessity to my right coming to the throne of grace for mercy. I must come by his blood, through his flesh, or I cannot come at all, for here is no back door. This is the sum: Christ's body is the tabernacle, the holiest; 'thy law,' saith he, 'is within my heart,' or amid my bowels (Psa 40:7,8). In this tabernacle, then God sitteth, to wit, on the heart of Christ, for that is the throne of grace. Through this tabernacle, men must enter, that is, by a godly understanding of what by this tabernacle or flesh of Christ has been done to reconcile us to God that dwells in him. This is the way, all the way, for there is no way but this to come to the throne of grace. This is the new way into the heavenly paradise, for the old way is hedged and ditched up by the flaming sword of cherubims (Gen 3:24). The NEW and LIVING way, for to go the other is present death; so then, this 'new and living way which he hath consecrated for us through the veil, that is to say, his flesh,' is the only way into the holiest, where the throne of grace is (Heb 10:20).

SECOND. We must approach this throne of grace, as having our hearts first sprinkled from an evil conscience. The priest who was the representative of all Israel, when he went into the holiest, was not to go in, but was sprinkled with blood first (Exo 29). Thus it is written in t he law; 'not without blood'; and thus it is written in the gospel (Heb 9:7). And now since by the gospel we have all admittance to enter in through the veil, by faith, we must take heed that we enter not in without blood; for if the blood, virtually, be not seen upon us, we die, instead of obtaining mercy, and finding the help of grace. This I press the oftener, because there is nothing to which we are more naturally inclined than to forget this. Who understands himself is not sensible about how apt he is to fail to act in faith in the blood of Jesus and to get his conscience sprinkled with the virtue of that attempteth to approach the throne of grace? Yet the scripture calls upon us to take heed that we neglect not THUS to prepare ourselves. 'Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience,' to wit, with the blood of Christ, lest we die (Heb 10:22, 9:14). In the law all the people were to be sprinkled with blood, and the patterns of things in the heavens needed to be purified with these, that is, with the blood of bulls, but the heavenly things themselves with better sacrifices than these, that is, with the offering of the body, and shedding of the blood of Christ. By this, must thou be purified and sprinkled, who by Christ wouldst approach the throne of grace.

THIRD. Therefore, it is added, 'And our bodies washed with pure water.' This is the apostle who also takes out of the law, where it was appointed, as was shown before. Christ also, just before he went to the Father, gave his disciples a signification of this, saying to Peter, and by him to all the rest, 'If I wash thee not, thou hast no part with me' (John 13:8). This pure water is nothing but the wholesome doctrine of the word mixed with Spirit, by which, as the conscience was before sprinkled with blood, the body and outward conversation is now sanctified and made clean. 'Now ye are clean through the word,' saith Christ, 'which I have spoken unto you' (John 15:3). Hence, washing, and sanctifying, and justifying, are put together, and are said to come by the name of our Lord Jesus Christ, and by the Spirit of our God (1 Cor 6:11). Thou must then be washed with water, and sprinkled with blood, if thou wouldst orderly approach the throne of grace: if thou wouldst orderly approach it with a true heart, in full assurance of faith; or if thou wouldst, as the text biddeth thee here, to wit, 'come boldly unto the throne of grace, to obtain mercy, and find grace to help in time of need.'

To tell you what it is to come boldly, is one thing; and to tell you how you should go boldly, is another. Here you are bid to go boldly, and are also shown how that may be done. It may be done through the blood of sprinkling, and through the sanctifying operations of the Spirit, which are here by faith to be received. And when what can be said shall be said to the utmost, there is no godly boldness but by blood. The more the conscience is a stranger to the sprinkling of blood, the further off it is of being rightly bold with God, at the throne of grace; for it is the blood that makes the atonement, and that gives boldness to the soul (Lev 17:11; Heb 10:19). It is the blood, the power of it by faith upon the conscience, that drives away guilt, and so fear, and consequently that begetteth boldness. Wherefore, he that will be bold with God at the throne of grace, must first be well acquainted with the doctrine of the blood of Christ; namely, that it was shed, and why, and that it has made peace with God, and for whom. Yea, thou must be able by faith to bring thyself within the number of those made partakers of this reconciliation, before thou canst come boldly to the throne of grace. But,

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 659

 

And it is yet far more evident; for that those that approach this throne of grace, they must do it through believing; for, saith the apostle, 'How shall they call on him in whom they have not believed,' of whom they have not heard, and in whom they have not believed? For that purpose runs the text (Rom 10:14). 'How then shall they call on him in whom they have not believed,' antecedent to their calling on him, 'and how shall they believe in him of whom they have not heard' first? So then, hearing goes before believing, and believing before calling upon God, as he sits on the throne of grace. Now, believing is to be according to the sound of the beginning of the gospel, which presenteth us, not first with Christ as ascended, but as Christ dying, buried, and risen. 'For I delivered unto you first of all, that which I also received; how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day, according to the scriptures' (1 Cor 15:3,4).

I conclude then, as to this, that the order of heaven is, that men wash in the laver of regeneration, to wit, in the blood of Christ, as held forth in the word of the truth of the gospel, which is the ordinance of God; for there sinners, as sinners, or men as unclean, may wash, to their approach to God as he sits upon the throne of grace.

And besides, Is it possible that a man that passeth by the doctrine of Christ as dead, should be admitted with acceptance to a just and holy God for life; or that he that slighteth and trampleth under foot the blood of Christ, as shed upon the cross, should be admitted to an interest in Christ, as he is the throne of grace? It cannot be. He must then wash there first, or die—let his profession, pretended faith, or holiness, be what it will. For God sees iniquity in all men; nor can all the nitre or soap in the world cause that our iniquity should not be marked before God (Jer 2:22). 'For without shedding of blood is NO remission' (Heb 9:22). Nothing that polluteth, that defileth, or that is unclean, must enter into God's sanctuary; much less into the most holy part thereof, but by their sacrifice, by which they are purged, and for the sake of the perfection thereof, they believing are accepted. We have 'therefore, brethren, boldness to enter into the holiest by the blood of Jesus,' and no way else (Heb 10:19).

[HOW WE ARE TO APPROACH THE THRONE OF GRACE.]

FOURTH. But this will yet be further manifested by what we have yet to say about the manner of our approach to the throne of grace.

FIRST, we must approach the throne of grace by the second veil; for the throne of grace is after the second veil. So, then, though a man cometh into the tabernacle or temple, which was a figure of the church, yet if he entered but within the first veil, he only came where there was no mercy-seat or throne of grace (Heb 9:3). And what is this second veil, in, at, or through which, as the phrase is, we must, by blood, enter into the holiest? why, as to the law, the second veil did hang up between the divine and the most sacred place, and it did hide what was within the holiest from the eyes or sight of those that went no further than into the first tabernacle. Now this second veil in the tabernacle or temple was a figure of the second veil that all those must go through that will approach the throne of grace; that veil is Christ's flesh.

This is that which the holy apostle testifies in his exhortation, where he saith, We have 'boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us through the veil, that is to say, his flesh' (Heb 10:19,20). The second veil, then, is the flesh of Christ, through which, until a man can enter or go through by his faith, it is impossible that he should come to the holiest where the throne of grace is, that is, to the heart and soul of Jesus, which is the throne. The body of Christ is the tabernacle of God, and so that in which God dwells; for the fullness of the Godhead dwells in him bodily (Col 2:9). Therefore, as also has been hinted before, Christ Jesus is the throne of grace. Now, since his flesh is called the veil, it is evident that the glory that dwells within him, to wit, God resting in him, cannot be understood but by them that by faith can look through, or enter through, his flesh to that glory. For the glory is within the veil; there is the mercy-seat, or throne of grace; there sitteth God as delighted, at rest, in and with sinners, that come to him by and through that flesh, and the offering of it for sin without the gate. 'I am the way,' saith Christ, but to what? And how? (John 14:6). Why, to the Father, through my flesh. 'And having made peace through the blood of his cross, by him to reconcile all things to himself; by him, I say, whether they be things on earth or in heaven. And you that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled [but how?] in the body of his flesh, [that then must be first: to what?] to present you holy and unblameable, and unreprovable in his sight' (Col 1:20-22). That is, when you enter into his presence, or approach by this flesh, the mercy-seat, or the throne of grace.

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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.

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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).

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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).