Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 668

 

Christ the sacrifice and the high priest, and how he offered it.

Thus, you see our high priest proceeded to the execution of his priestly office, and now we have come to his sacrifice. We will consider a little of the parts thereof and how he offered and pleaded the same. The burnt-offering for sin had two parts, the flesh and the fat, which is called the fat of the inwards, the kidneys, and the like (Lev 3:12-16). Answerable to this, the sacrifice of Christ had two parts, the body and the soul. The body is the flesh, and his soul the fat; that inward part that must not by any means be kept from the fire (Isa 53:10). For without the burning of the fat, the burnt-offering and sin-offering, both which was a figure of the sacrifice of our high priest, was counted imperfect, and so not acceptable.

And it is observable, that in these kind of offerings, when they were to be burned, the fat and the head must be laid and be burned together; and the priest 'shall cut it into his pieces with his head and his fat; and the priest shall lay them in order on the wood that is on the fire which is upon the altar' (Lev 1:12). To signify, methinks, the feeling sense that this sacrifice of his body and soul should have of the curse of God due to sin, all the while that it suffered for sin. And therefore it is from this that this sacrifice has the name of burnt-offering, it is the burnt-offering for the burning, because of the burning upon the altar all night, until the morning; and the fire of the altar shall be burning in it.

The fat made the flame increase and ascend; wherefore God speaks affectionately of the fat, saying, The fat of mine offerings. And again, 'He shall see of the travail of his soul and shall be satisfied' (Isa 53:10-12). The soul-groans, the soul-cries, the soul-conflicts that the Son of God had, together with his soul-submission to his Father's will, when he was made a sacrifice for sin, did doubtless flame bright, ascend high, and cast out a sweet savour unto the nostrils of God, whose justice was now appeasing for the sin of men.

His flesh was also part of this sacrifice, and he was made to feel the judgment of God for the sin that it was capable of. And it could feel much, so long as natural life and bodily sense remained. It also began to think with the soul, because of the union that was betwixt them both; the soul felt, and the body bled; the soul was in an agony, and the body sweat blood; the soul wrestled with the judgment and curse of the law, and the body, to show its sense and sympathy, sent out dolorous cries, and poured out rivers of tears before God. We will not here at large speak of the lashes, of the crown of thorns, of how his face was bluft with blows and blood; also how he was wounded, pierced, and what pains he felt while life lasted, as he suffered for our sins; though these things are also prefigured in the old law, by the nipping or wringing of the head, the cutting of the sacrifice in pieces, and burning it in the fire (Lev 1). Now, you must know, that as the high priest was to offer his sacrifice, so he was to bring the blood thereof to the mercy-seat or throne of grace, where now our Jesus is; he was to offer it at the door of the tabernacle, and to carry the blood within the veil; of both which a little.

[Christ a willing and an effectual sacrifice.]

1. He was to offer it, and how? Not grudgingly, nor as by compulsion, but of a voluntary will and cheerful mind: 'If his offering be a burnt-sacrifice of the herd, let him offer a male without blemish; he shall offer it of his own voluntary will' (Lev 1:3). Thus did Christ when he offered up himself, as is manifest by that which follows. (1.) He offered a male, 'himself,' without blemish (Heb 7:27). (2.) He gave himself a ransom; he 'gave his life a ransom' (Matt 20:28). (3.) He laid down his life for himself (John 10:18; Luke 12:5). (4.) He longed for the day of his death, that he might die to redeem his people. (5.) Nor was he ever so joyful in all his life, that we read of, as when his sufferings grew near; then he takes the sacrament of his body and blood into his own hands, and with thanksgiving bestows it among his disciples; then he sings an hymn, then he rejoices, then he comes with a 'Lo, I come.' O the heart, the great heart, that Jesus Christ had for us to do us good! He did it with all the desire of his soul.

2. He did it, not only voluntarily and of his own free will, but of love and affection for the life of his enemies. Had he done thus for the life of his friends, it had been much; but since he did it out of love to the life of his enemies, that is much more. 'Scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die; but God commended his love toward us, in that while we were sinners, Christ died for us' (Rom 5:7,8).

3. He did it without relinquishment of mind, when he was in: no discouragement disheartened him; cry and bleed he did, yea, roar because of the troubles of his soul, but his mind was fixed; his Father sware and did not repent, that he should be his priest; and he vowed, and said he would not repent that he had threatened to be the plague and death of death (Hosea 13:13,14). 4. He did it effectually and to purpose: he hath stopped the mouth of the law with blood; he hath so pacified justice, that it now can forgive; he hath carried sin away from before the face of God, and set us quit in his sight; he hath destroyed the devil, abolished death, and brought life and immortality to light through the gospel; he hath wrought such a change in the world by what he has done for them that believe, that all things work together for their good, from thenceforward and forever.

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 667

 

A man that pays money at the day appointed, beginning first at one shilling, or one pound, and so ceaseth not until he hath in current coin told over the whole sum to the creditor, does well at the beginning; but the first shilling, or first pound, not being the full debt, cannot be counted or reckoned the whole, but a part; yet is it not an imperfect part, nor doth the creditor find fault at all, because there is but so much now told; but concludes that all is at hand, and accepteth of this first, as a first-fruits: so Christ, when he came into the world, began to pay, and so continued to do, even until he had paid the whole debt, and so increased in favour with God. There was then a gradual performance of duties, as to the number of them, by our Lord when he was in the world, and consequently a time wherein it might be said that Christ had not, as to act, done all, as was appointed him to do, to do as preparatory to that great thing which he was to do for us. In conclusion, he is said to be made perfect, 'and being made perfect, he became the author of eternal salvation to all them that obey him' (Heb 5:9).

It will be objected, then, that it might be said of Christ that he was imperfect in his obedience. Answ. There was a time when Christ had not done all he was to do for us on earth. But it doth not follow thereupon, that he therefore was imperfect in his obedience; for that all his acts of obedience were done in their proper time, and when they should, according to the will of God. The timing of performances adds or diminishes the perfection of obedience or its imperfection. Had these Jews killed the passover three days sooner than the time appointed, they had transgressed (Exo 12:6). Had the Jews done that on the fourth day to Jericho, which was to have been done on the seventh day, they had sinned (Josh 6:10-16). Duty is beautiful in its time, and the Son of God observed the time. 'I must,' saith he, 'work the works of him that sent me, while it is day,' that is, in their seasons. You must remember that we speak all this while of that part of Christ's perfection, as to duties, which stood in the number of performances, and not in the nature or quality of acts. And I say, as to the thing in hand, Christ had duty to do, concerning his office as high priest for us, which immediately concerned himself; such duties as gave him a legal admittance unto the execution thereof; such responsibilities, the which, had they not orderly been done, the want of them would have made him an undue approacher of the presence of God, as to that. Wherefore, as I said afore, by what he did thereabout, he consecrated, or sanctified himself for that work, according to God, and was accepted for his piety, or in that he feared and did orderly do what he should do.

Fourth. The next thing preparatory to the execution of this office of high priest was the sacrifice itself. The sacrifice, you know, must, as to the being of it, needs precede the offering of it; it must be before it can be offered. Nor could Christ have been an high priest, had he not had a sacrifice to offer. 'For every high priest is ordained to offer gifts and sacrifices; wherefore it is of necessity that this man have somewhat also to offer' (Heb 8:3). And I bring in the sacrifice as the last thing preparatory, not that it was earlier, as to being, for it was before he could be capable of doing any of the afore-named duties, being his body, in and by which he did them, but it was the last as to fitness; it was not to be a sacrifice before the time, the time appointed of the Father; for since he had prepared it to that end, it was fit as to the time of its being offered, that that should be when God thought best also (Heb 10:5).

Behold then, here is the high priest with his sacrifice; and behold again, how he comes to offer it. He comes to offer his burnt-offering at the call of God; he comes to do it in his priestly garments, consecrated and sanctified in his own blood; he comes with blood and tears, or by water and blood, and offereth his sacrifice, himself a sacrifice unto God for the sin of the world; and that too at a time when God began to be weary of the service and sacrifices of all the world. 'Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me,' thou hast fitted me; 'in burnt-offerings and sacrifices for sin thou hast had no pleasure; then said I, Lo I come, in the volume of the book it is written of me, to do thy will, O God' (Heb 10:5-7).

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 666

 

Third. When the high priest under the law was thus accomplished by a legal call, and a garment suitable to his office, then again there was another thing that must be done, to his regular execution of his office; and that was, he must be consecrated, and solemnly ushered thereunto by specific offerings, first presented to God for himself. This you have mention made of in the Levitical law; you have there first commanded, that, to the high priest's approaching the holiest for the people, there must first be an offering of consecration for himself, and this is to succeed his call, and the finishing of his holy garments (Exo 29:5-7,19-22). For this ceremony was not to be observed until his garments were made and put upon him; also the blood of the ram of consecration was to be sprinkled upon him, his garments, &c., that he might be hallowed, and rightly set apart for the high priest's office (Lev 8). The Holy Ghost, I think, thus signifying that Jesus the Son of God, our great high priest, was not only to sanctify the people with his blood; but first, by blood must to that work be sanctified himself; 'For their sakes,' saith he, 'I sanctify myself, that they also might be sanctified through the truth' (John 17:19).

But it may be asked, When was this done to Christ, or what sacrifice of consecration had he precedent to the offering up of himself for our sins? I answer, It was done in the garden when he was washed in his own blood, when his sweat was in great drops of blood, falling down to the ground. For there it was he was sprinkled with his blood, not only the tip of his ear, his thumb, and toe, but there he was washed all over; there therefore was his most solemn consecration to his office; at least, so I think. And this, as Aaron's was, was done by Moses; it was Moses that sprinkled Aaron's garments. It was by virtue of an agony also that his bloody sweat was produced; and what was the cause of that agony, but the apprehension of the justice and curse of Moses' law, which now he was to undergo for the sins of the people.

With this sacrifice he then subjoined another, which was also preparatory to the great acts of his high priest's office, which he was afterwards to perform for us. And that was his drink-offering, his tears, which were offered to God with strong cries (Exo 29:40; Num 28:7). For this was the place and time that in a special manner he caused his strong wine to be poured out, and that he drank his tears as water. This is called his offering, his offering for his own acceptance with God. After 'he had offered up prayers and supplications, with strong crying and tears unto him that was able to save him,' he 'was heard' for his piety, for his acceptance as to this office, for he merited his office as well as his people (Heb 5:7). Wherefore it follows, 'and being made perfect,' that is, by a complete performance of all that was necessary for the orderly attaining of his office as high priest, 'he became the author of eternal salvation, unto all them that obey him' (Heb 5:9).

For your better understanding of me as to this, mind that I speak of a twofold perfection in Christ; one as to his person, the other as to his performances. In the perfection of his person, two things are to be considered; first, the perfection of his humanity, as to the nature of it; it was at first appearing, wholly without pollution of sin, and so completely perfect; but yet this humanity was to have joined to this another perfection; and that was a perfection of stature and age. Hence, it is said that as to his humanity he increased, that is, grew more perfect. For this, his increase was, to a perfection, not of nature, simply as nature, but of stature. 'Jesus increased in wisdom and stature' (Luke 2:52). The paschal lamb was a lamb the first day of the year, but it was not to be sacrificed until it attained such a perfection of age as by the law of God was appointed to it (Exo 12:5,6). It was necessary, therefore, that Christ, as to his person, should be perfect in both these senses. And indeed 'in due time Christ died for the ungodly' (Rom 5:6).

Again, as there was a perfection of person, or of nature and personage in Christ, there was also to be a perfection of performances in him. Hence, it is said that Jesus increased in favour with God (Luke 2:52); that is, by perfecting his obedience to him for us. Now, his performances were concerned with his bringing in righteousness for us in the general, or such as respected preparations for his sacrifice as a high priest. But let them be applied to both, or to this or that in particular; it cannot be that while most of his performances were wanting, he should be as perfect as when he said, 'The things concerning me have an end' (Luke 22:37).

Not that every act of his obedience was perfect, and carried in it a length and breadth proportionate to that law by which it was demanded. Nor was there at any time in his obedience that which interfered with one commandment with another. He did all things well, and so stood in God's favor. But one act was not all, though virtually any of his actions might carry in it a merit sufficient to satisfy and quiet the law. Hence, as I said, it is told us, not only that he is the Son of God's love, but that he increased in favour with God; that is, by a going on in doing, by a continuing to do that always that pleased the God of heaven.

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 665

 

(2.) The manner of being called to and stated in his office is not to be overlooked. He is made a priest after the power of an endless life, or is to be such an one as long as he lives, and as long as we need his mediation. Being raised from the dead, Christ dies no more; death hath no more dominion over him. He is himself the Prince of life. Wherefore it follows, 'he hath an unchangeable priesthood.' And what then? Why, then, he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them' (Heb 7:24,25). But again, he is made a priest with an oath, 'The Lord swore, and will not repent, thou art a priest for ever.' Hence, I gather that (a) before God, there is no high priest but Jesus, nor ever shall be. (b) That God is pleased with his high priesthood; and so with all those for whom he maketh intercession. For this priest, though he is not accepted for the sake of another, yet he is on account of another. 'For every high priest taken from among men is ordained for men in things about God,' to make reconciliation for the people's sins (Heb 5:1,2). And again, he is entered 'into heaven itself, now to appear in the presence of God for us' (Heb 9:24). God therefore, in that he hath made him a priest with an oath, and also determined that he will never repent of his so doing, declareth that he is, and for ever will be, satisfied with his offering. And this is a great encouragement to those that come to God by him; they have by this oath a firm ground to go upon, and the oath is, 'Thou art a priest for ever,' shalt be accepted for ever for every one for whom thou makest intercession; nor will I ever reject any body that comes to me by thee; therefore here is ground for faith, for hope and rejoicing; for this consideration a man has ground to come boldly to the throne of grace.

Second. But again, as Christ is made a priest by call and with an oath, and so, so far legally; so he, being thus called, has other preparatory legal qualifications. The High Priest under the law was not by law to come into the holiest, but in those robes that were ordained for him to minister in before God; which robes were not to be made according to the fancy of the people, but according to the commandment of Moses (Exo 28). Christ our high priest in heaven has also his holy garment, with which he covereth the nakedness of them that are his, which robe was not made of corruptible things, as silver and gold, &c., but by a patient continuance in a holy life, according to the law of Moses, both moral and ceremonial. Not that either of these were that eternal testament by which he was made a priest; but the moral law was to be satisfied, and the types of the ceremonial law to be as to this eminently fulfilled; and he was bound by that eternal covenant by which he is made a mediator to do so. Wherefore, before he could enter the holiest of all, he must have these holy garments made; neither did he trust others, as in the case of Aaron, to make these garments for him, but he wrought them all himself, according to all that Moses commanded.

The garment Christ was wearing was great while making. What time was required? And I answer, All the days of his life; for all things that were written concerning him, as to this, were not completed till the day that he hanged upon the cross. He said, 'It is finished; and he bowed his head, and gave up the ghost' (John 19:28-30). This robe is for glory and for beauty. This is it that afore I said was of the colour of the rainbow, and that compasseth even round about this throne of grace, unto which we are bid to come. This is that garment that reaches down to his feet, and that is girt to him with a golden girdle (Rev 1:13). This is that garment that covereth all his body mystical, and that hideth the blemishes of such members from the eye of God, and of the law. It is made up of his obedience to the law, by his complete perfect obedience thereto (Rom 5:19). This Christ always wears, and he never puts it off, as the former high priests put off theirs by a ceremonial command. He lives to make intercession; consequently, he wears this priestly robe. He might not go into the holy place without it, upon danger of death, or at least of being sent back again; but he died not, but lives ever; is not sent back, but is set down at God's right hand; and there shall sit till his foes are made his footstool (John 16:10).

For the sake of which all are made welcome, and embraced and kissed, forgiven and saved, that come unto God by him. This is that righteousness, that mantle spotless, that Paul so much desired to be found wrapt in; for he knew that being seen in that he must be presented thereby to God a glorious man, not having spot, or wrinkle, or any such thing. Therefore, this is another of the Lord Jesus' legal qualifications, as preparation for executing his high priest's office in heaven. But something has been spoken of before; therefore, I shall not enlarge upon it here.

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.