Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 683

 

Let it be concluded that 'GOD IS LOVE,' and that God's love is like we never had for ourselves. We have been often tried about our own love to ourselves, and it has been proved over, and over, and over, that sometimes even we that are Christians could, and would, had it been possible, have pawned ourselves, our souls, and our interest in Christ, for a foul and beastly lust. But God, who is rich in mercy, for his great love wherewith he loved us, would not suffer it so to be. Now, if we are so fickle and uncertain in our love to ourselves, as to value our salvation at so low and so base a rate, can it be imagined that ever we should, had it been left to our choice, have given the best of what we have for the salvation of our souls? Yet God gave his Son to be the Saviour of the world. Again, if our love is so slender to our souls, can anyone think that it should be fuller to the souls of others? And yet God had such love for us as to give his only begotten Son for our sins. Yet again, how should it be that we, who are usually so affected with the conceit of our own happiness, since we care no more for our own souls, do our best to secure the souls of others? And yet God, who is infinitely above all creatures, has so condescended to concern himself and to give the best of his flock, even his only beloved Son, for dust and ashes. Wherefore, 'Herein is love, not that we loved God,' or our neighbour, 'but that God loved us, and sent his Son to be the propitiation for our sins' (1 John 4:10).

Fourth. Is sin so vile a thing? is the soul so precious a thing? And is God's love and care for the salvation of sinners' souls infinitely greater than their own care for their own souls? Then this should teach those concerned to blush, to blush, I say, and to cover their faces with shame. There is nothing, as I know of, that more becomes a sinner than blushing and shame doth; for he is the harbourer, the nurse, and the nourisher of that vile thing called sin; that so great an enemy of God, and that so great an enemy to the soul. It becomes him also, if he considers what a creature God has made him, and how little he hath set by his own creation, and by the matter of which God hath made his soul. Let him also consider unto what base things he hath stooped and prostrated himself, while things infinitely better have stood by and offered themselves unto him freely; yea, how he has cast that God that made him, and his Son that came to redeem him, quite behind his back, and before their faces embraced, loved, and devoted himself unto him that seeks nothing more than the damnation of his soul.

Ah, Lord! When will the foolish man be wise, and come to God with his hands upon his head and face covered with shame, to ask him forgiveness for that wickedness he has committed? Which is wickedness committed not only against holiness and justice, against which men by nature have an antipathy, but against mercy and love, without which man cannot tell what to do. Blush, sinner, blush. Ah, that thou hadst grace to blush! But this is God's complaint: 'Were they ashamed when they had committed abomination? Nay, they were not at all ashamed, neither could they blush' (Jer 8:12). It is sad that men should be thus void of consideration, and yet they are so. They are at a continual jest with God and his Word, with the devil and sin, with hell and judgment. But they will be earnest one day, but that one day will be too late!

Fifth. Is it so that God, though sin is so fearful a thing, has prepared an effectual remedy against it, and purposed to save us from the evil and damning effects thereof? (1.) Then this should beget thankfulness in the hearts of the godly, for they are made partakers of this grace; I say, it should beget thankfulness in thy heart. 'Thanks be unto God for his unspeakable gift,' said the apostle, when he seriously thought of that which was much inferior to what we have been a discoursing of (2 Cor 9:15). That was about man's willingness to do good; this is about God's. That was about men's desire to give money to poor saints and God's willingness to provide Christ with Jesus, his Son, to the world. The thoughts of this redemption and salvation made David say, 'Bless the Lord, O my soul, and all that is within me, bless his holy name' (Psa 103:1). O! they that are partakers of redeeming grace, and that have a throne of grace, a covenant of grace, and a Christ, that is the Son of God's love, to come to, and to live by, should be a thankful people. 'By him therefore let us offer the sacrifice of praise to God continually,—giving thanks in his name' (Heb 13:15). How many obligations has God laid upon his people, to give thanks to him at every remembrance of his holiness. (2.) Study the priesthood, the high priesthood of Jesus Christ, both the first and second part thereof. The first part was when he offered himself up without the gate and bore our sins in his own body on the tree. The second part is that which he executeth there whither he is now gone, even in heaven, where the throne of grace is. I say, study what Christ has done, and is doing. O! what is he adoing now? he is sprinkling his blood with his priestly robes on, before the throne of grace; that is too little thought on by the saints of God: 'We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens, a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man' (Heb 8:1,2). Busy thyself, fellow-Christian, about this blessed office of Christ. It is full of good, it is full of sweet, it is full of heaven, it is full of relief and succour for the tempted and dejected; wherefore, I say again, study these things, give thyself wholly to them. Sixth. Since God has prepared himself a lamb, a sacrifice, a priest, a throne of grace, and has bid thee come to him, come to him as there sitting; come, come boldly, as he bids thee. What better warrant canst thou have to come, than to be bid to come of God? When the goodman himself bids the beggar come to his house, then he may come, then he may come boldly; the consideration of the invitation does encourage. That we have our friend at court should also make us come boldly. Jesus, as has been showed, as sacrifice and high priest, is there, 'in whom we have boldness, and access with confidence by the faith of him' (Eph 3:12). Again, 'By whom also we have access by faith into this grace, wherein we stand, and rejoice in hope of the glory of God' (Rom 5:2). Again, 'We have boldness, brethren, to enter into the holiest by the blood of Jesus' (Heb 10:19,20). What can be more plain, encouraging, and comfortable to them that would obtain mercy, 'and find grace to help in time of need.' It is a dishonour to God, a disadvantage to thee, and an encouragement to Satan when thou hangest back and seemest afraid to 'come boldly unto the throne of grace.' 'Let us,' therefore, 'draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water; let us hold fast the profession of our faith without wavering, for he is faithful that promised, and let us consider one another, to provoke unto love and to good works' (Heb 10:22-24). Farewell.

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 682

 

 [CONCLUSION. Some lessons to be learned from this text.]

We will now speak something by way of conclusion, so we can wind up the whole.

First, you must remember that we have been speaking of the throne of grace and showing what it is. We have also spoken of Christ's sacrifice and how he managed his high priest's office before the throne of grace. As you can see, we have also been speaking of the mercy and grace to be obtained and found at this throne of grace and what advantage it is to us in this pilgrimage. From all this, it follows that sin is a fearful thing: for all this ado is, that men might be saved from sin! What a devil then is sin? It is the worst of devils; it is worse than all devils; those that are devils, sin hath made them so; nor could anything else have made them devils but sin. Now, I pray, what is it to be a devil, but to be under, forever, the power and dominion of sin, an implacable spirit against God? Such a one, from which all the power in heaven and earth cannot implacably release them, because God, in his justice, has bound them to judgment. These spirits are by sin carried quite away from themselves, as well as from God that made them; they cannot design their own good; they cannot leave that which yet they know will be everlasting mischievous to themselves. Sin has bound them to itself so fast, that there can be no deliverance for them, but by the Son of God, who also has refused them, and left them to themselves, and to the judgment which they have deserved. Sin also has got a victory over man, has made him an enemy to God and to his own salvation; has caught him, captivated him, carried away his mind, and will, and heart, from God; and made him choose to be vain, and to run the hazard of eternal damnation, with rejoicing and delight. But God left not man where he left those wicked spirits, to wit, under the everlasting chains of darkness, reserved unto judgment; but devised means for their ransom and reconciliation to himself; which is the thing that has been discoursed of in the foregoing part of this book (2 Sam 15:15). But, I say, what a thing is sin, what a devil and master of devils is it, that it should, where it takes hold, so hang that nothing can unclinch its hold but the mercy of God and the heart-blood of his dear Son! O the fretting, eating, infecting, defiling, and poisonous nature of sin, that it should so eat into our flesh and spirit, body and soul, and so stain us with its vile and stinking nature: yea, it has almost turned man into the nature of itself; insomuch as that sometimes, when nature is mentioned, sin is meant; and when sin is mentioned, nature is meant (Eph 2:3, 5:8). Wherefore sin is a fearful thing; a thing to be lamented, a thing to be abhorred, a thing to be fled from with more astonishment and trembling than one would fly from any devil, because it is the worst of things; and that without which nothing can be bad, and because where it takes hold it so fasteneth that nothing, as I have said, can release whom it has made a captive, but the mercy of God and the heart-blood of his dear Son. O what a thing is sin!

Second. As by what hath been said sin appears to be exceeding sinful; so, from hence it also follows, that the soul is a precious thing. For you must know all this is for the redemption of the soul. The redemption of the soul is precious (Psa 49:8,20). I say, it is for the redemption of the soul; it was for this that Christ was made a priest, a sacrifice, an altar, a throne of grace; yea, sin, a curse, and what not, that was necessary for our deliverance from sin, and death, and everlasting damnation. He that would know what a soul is, let him read in letters of blood the price and purchase of the soul. It was not for a light, a little, an inconsiderable thing, that Christ Jesus underwent what he suffered when he was in the world, and gave himself a ransom for souls. No, no! The soul is a great, a vast great thing, notwithstanding it is so little set by of some. Some prefer anything that they fancy, above the soul; a slut, a lie, a pot, an act of fraudulency, the swing of a prevailing passion, anything shall be preferred when the occasion offereth itself.[40] If Christ had set as little by souls as some men do, he had never left his Father's bosom, and the glory that he had with him; he had never so humbled himself, so gave himself to punishment, affliction, and sorrow; and made himself so the object of scorn, and contempt, and reproach, as he did, and all that the souls of sinners might live a life in glory with him.

But I think this is the mystery of all: that the soul should take those pains, contrive in such ways, and take such advantages against itself! For it is the soul that sins, that the soul might die! O! sin, what art thou? What hast thou done? And what still wilt thou further do, if mercy, blood, and grace doth not prevent thee? Oh, silly soul! What a fool has sin made of thee? What an ass art thou become to sin? that ever an immortal soul, at first created in the image of God, for God, and for his delight, should so degenerate from its first station, and so abase itself that it might serve sin, as to become the devil's ape, and to play like a Jack Pudding for him upon any stage or theatre in the world! But I recall myself; for if sin can make one who was sometimes a glorious angel in heaven, now so to abuse himself as to become, to appearance, as a filthy frog, a toad, a rat, a cat, a fly, a mouse, a dog, or bitch's whelp, to serve its ends upon a poor mortal, that it might gull them of everlasting life, no marvel if the soul is so beguiled as to sell itself from God, and all good, for so poor a nothing as a momentary pleasure is. But,

Third. If sin and the soul are such great things, then behold the love and care of God; the love to souls, the care he hath taken to deliver them from sin. Sin, as I have said, is such a thing as from which no man can provide himself; the soul is such a thing, so rich and valuable like it, that scarcely one in twenty thousand counts of it as they should. But God, the lover of mankind and the greatest enemy to sin, has provided means effectually to overthrow the one and to save and secure the other. Behold, therefore, the love of God, the care of God for us; for when we neither loved nor cared for ourselves, God both loved us and cared for us. God commended his love towards us in sending his Son to be the propitiation for our sins.

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 681

 

A present dispensation of grace is like a good meal, a seasonable shower, or a penny in one's pocket, all of which will serve for the present necessity. But will that good meal I ate last week enable me, without supply, to do a good day's work in this? or will that seasonable shower which fell last year, be, without supplies, a seasonable help to the grain and grass growing now? or will that penny that supplied my want the other day, I say, will the same penny also, without a supply, supply my wants today? The same may be said of grace received; it is like the oil in the lamp; it must be fed and added to. And there shall be a supply, 'wherefore he giveth more grace.' Grace is the sap from the root that maintaineth the branches: stop the sap, and the branch will wither. Not that the sap shall be stopped where there is union, not stopped for altogether; for as from the root the branch is supplied, so from Christ is every member furnished with a continual supply of grace, if it doth as it should; 'of his fulness have all we received, and grace for grace' (John 1:16).

The day of grace is the day of expense: this is our spending time. Hence we are called pilgrims and strangers in the earth, that is, travellers from place to place, from state to state, from trial to trial (Heb 11:13). Now, as the traveller at a fresh inn is made to spend fresh money; so Christians, at a fresh temptation, at a new temptation, are made to pay afresh, and a new supply of grace. Great men, when and while their sons are travellers, appoint that their bags of money be lodged ready, or conveniently paid in at such a place, for their suitable relief; and so they meet with supplies. Why, so are the sons of the Great One, and he has allotted that we should travel beyond sea, or at a great distance from our Father's house: wherefore he has appointed that grace shall be provided for us, to supply at such a place, such a state or temptation, as need requires: but withal, as my lord expecteth his son should acquaint him with the present emptiness of his purse, and with the difficulty he hath now to grapple with; so God our Father expects that we should plead by Christ our need at the throne of grace, to a supply of grace: 'Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.'

Now then, this shows why many Christians who are indeed possessed with the grace of God, do yet walk so oddly, act so poorly, and live such ordinary lives in the world. They are like to those gentlemen's sons who are more extravagant, walk in their lousy hue when they might be maintained better. Such young men care not, perhaps scorn to acquaint their fathers with their wants, and therefore walk in their threadbare jackets, with hose and shoes out at heels! A right emblem of the uncircumspect child of God. This also shows the reason of all those dreadful falls and miscarriages that many of the saints sustain, they made it not their business to watch to see what is coming, and to pray for a supply of grace to uphold them; they, with David, are too careless, or, with Peter, too confident, or, with the disciples, too sleepy, and so the temptation comes upon them; and their want like an armed man. This also shows the reason why some that, to one's thinking, would fall every day; for that their want of parts, their small experience, their little knowledge of God's matters, do seem to bespeak it; yet stand, walk better, and keep their garments more white than those that have, when compared with them, twice as much as they. They are praying saints, often at the throne of grace, are sensible of their weakness, keep a sight of their danger before their faces, and will not be contented without more grace.

Third. And this leads me, in the third place, to show you that were we wise, and did we ply it at the throne of grace for grace, as we should, O what spotless lives might we live! We should then always have help in time of need; the text insinuates, 'That we may obtain mercy, and find grace to help in time of need.' This is that which Peter means, when he says, 'And besides this,' that is, besides your faith in Christ, and besides your happy state of justification, 'giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you and abound,' and be continually supplied with a supply from the throne of grace, 'they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if you do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ' (2 Peter 1:5-11).

The greatest part of professors nowadays take up their time in contracting guilt, and asking for pardon, yet are not much better. If they had but the grace to add to their faith, virtue, &c, they might have more peace, live better lives, and not have their heads so often in a bag as they have. 'To him that ordereth his conversation aright, will I show the salvation of God' (Psa 50:23). To him that disposeth his way aright; now this cannot be done without a constant supplicating at the throne of grace for more grace. This then is why every new temptation that comes upon thee, so foils, so overcomes thee, that thou wilt need a new conversion to be recovered from under the power and guilt that cleaves to thee by its overshadowing of thee. A new temptation, a sudden temptation, an unexpected temptation, usually foils those not on their watch; and those who have not been before with God to be inlaid with grace proportionate to what may come upon them.

'That ye may find grace to help in time of need'! There is grace to be found at the throne of grace that will help us in the greatest straits. 'Seek and ye shall find'; it is there, and it is to be found there; it is to be found there of the seeking soul, of the soul that seeketh him. I will conclude as I did begin: 'Let us therefore come boldly unto the throne of grace that we may obtain mercy, and find grace to help in time of need.'

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 680

 

Grace here I take to be that grace which God has appointed for us, to dwell in us; and that by and through the continual supply of which we are to be enabled to do and suffer, and to manage ourselves in doing and suffering according to the will of God. 'Let us have grace whereby we may serve God acceptably with reverence and godly fear' (Heb 12:28). So again, 'he giveth more grace; wherefore he saith, God resisteth the proud, but giveth grace unto the humble' (James 4:6; Prov 3:34; 1 Peter 5:5). The grace, therefore, that this text intends, is grace given or to be provided; grace received or to be received; grace a root, a principle of grace, with its continual supplies for the perfecting of that salvation that God has designed for us. This was that which comforted Paul, when the messenger of Satan was sent to buffet him, it was said unto him by Christ, 'My grace is sufficient for thee' (2 Cor 12:9). As who should say, Paul, be not utterly cast down, I have wherewith all to make thee stand, and overcome, and that is my grace, by which thou shalt be supported, strengthened, comforted, and made to live a triumphant life, notwithstanding all that oppress thee. But this came to him upon his praying; for this I prayed to God thrice, saith he. So again, 'God can make all grace abound toward you; that ye always have all sufficiency in all things, may abound to every good work' (2 Cor 9:8). Thus you see, that by grace in these places is meant that spirit, and those principles of grace, by the increase and continual supply of which we are inwardly strengthened, and made to abound to every good work.

This is the conclusion, that as there is mercy to be obtained by us at the throne of grace, for the pardon of all our weaknesses, there is also grace there to be found that will strengthen us more, to all good walking and living before him. He giveth more grace, and they receive one time or another abundance of grace that shall reign in life by one Jesus Christ. This then teaches us several things, some of which I will mention. As,

[What this should teach us.]

1. That nature, as nature, is not capable of serving of God: no, not nature where grace dwells, as considered abstract from that grace that dwells in it. Nothing can be done aright without grace, I mean no part nor piece of gospel-duty. 'Let us have grace whereby we may serve God acceptably.' Nature, managed by grace, seasoned with grace, and held up with grace, can serve God acceptably. Let us have grace, seek for and find grace to do so; for we cannot do so but by grace: 'By the grace of God I am what I am; and his grace which was bestowed upon me, was not in vain; but I laboured more abundantly than they all; yet not I, but the grace of God which was with me' (1 Cor 15:10). What can be more plain than this beautiful text? For the apostle doth here quite shut out nature, sanctified nature, for he indeed was a sanctified man, and concludes that even he, as of himself, did nothing of all the great works that he did; but they were done, he did them by the grace of God that was in him. Wherefore nature, sanctified nature, as nature, can of itself do nothing to the pleasing of God the Father.

Is not this the experience of all the godly? Can they do that at all times which they can do at some times? Can they pray, believe, love, fear, repent, and bow before God always alike? No. Why so? they are the same men, the same human nature, the same saints. Aye, but the same grace, in the same degree, operation, and life of grace, doth not so now work on that man, that nature, that saint; therefore, notwithstanding he is what he is, he cannot do at all times alike. Thus therefore it is manifest, that nature, simply as such, is a great way off of doing that which is acceptable with God. Refined, purified, sanctified nature, cannot do but by the immediate supplies, lifts, and helps of that spirit and principle of grace by the which it is so sanctified. 2. As nature, even where grace is, cannot, without the assistance of that grace, do anything acceptably before God; so grace received, if it be not also supplied with more grace, cannot cause that we continue to do acceptable service to God. This is also clear by the text, for he speaketh there to them that had received grace; yea, puts himself into the number, saying, 'Let us come boldly unto the throne of grace, that we may find grace to help in time of need.' If grace received would do, what need for more? What do we need to pray for more? What need we go to the throne of grace for more? This exhortation saith it will not: present supplies of grace are proportioned to our present need, and to help us do a present work or duty. But is our present need all the need that we are likely to have, and the present work all the work we have to do in the world? Even so, the grace that we have received at present, though it can help us to do a present work, cannot, without a further supply, help us to do what is to be done hereafter. Wherefore, the apostle saith, that his continuing to do was through his obtaining help, continual help of God: 'Having, therefore,' saith he, 'obtained help of God, I continue unto this day witnessing both to small and great,' &c. (Acts 26:22). There must be a daily imploring of God for daily supplies from him, if we will do our daily business as we should.

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 679

 

 [Continual supplies of grace are essential to our welfare.]

Second. I come now to the next thing: to show that nothing can carry us through our needy times but more or a continual supply of mercy and grace. This text fully implies it because it directs us to the throne of grace, for mercy and grace for that very end. And had there been anything else that could have done it, the apostle would have made mention of it and directed the saints unto it. But as he here mentions the needy time, and directs them to the throne of grace for mercy and grace to help, it follows that mercy and grace, and that only, can help us in the evil time. Now, mercy and grace are to be distinctly considered. 1. Mercy, for that by it we have through Christ the continuation and multiplication of forgiveness, without which there is no salvation. 2. Grace, for by it we are upheld, supported, and enabled to go through our needy times, as Christians, without which there is no salvation, either. The first all will grant, the second is clear: 'If any man draws back, my soul shall have no pleasure in him; but we are not of them who draw back unto perdition, but of them that believe to the saving of the soul' (Heb 10:38,39).

1. Mercy is that by which we are pardoned, even all the falls, faults, failings, and weaknesses, that attend us, and that we are incident to, in this our day of temptation; and for this mercy we should pray, and say, 'Our Father, forgive us our trespasses' (Matt 6:9-12). For though mercy is free in the exercise of it to usward, yet God will have us ask, that we may have; as he also saith in the text, 'Let us come boldly unto the throne of grace, that we may obtain mercy.' Here then we have one help, and that is, the mercy of God is to be extended to us from his throne through Jesus Christ, for our pardon and forgiveness in all those weaknesses that we are attended with in the needy or evil times; and we should come to God for this very thing. This is that which David means, when he says, 'Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever' (Psa 23:6). And again, 'When I said my foot slippeth; thy mercy, O Lord, held me up' (Psa 94:18). Set me clear and free from guilt, and from the imputation of sin unto death, by Christ.

Nor can anything help where this is wanting; for our parts, our knowledge, our attainments, and our graces, cannot carry us through this world, but that we shall be guilty of that that will sink us down to hell, without God's pardoning mercy. It is not the grace that we have received that can do it, nor the grace that is to be received that can do it; nothing can do it but the pardoning mercy of God, for because all our graces are imperfect, they cannot produce a spotless obedience. But where there is no spotless obedience, there must be a continuation of pardon and forgiveness by mercy, or I know what will become of the soul. Here, therefore, the apostle lays an obligation upon thee to the throne of grace, to wit, that thou mayest obtain mercy, a continuation of mercy, mercy as long as thou art like to live this vain life on the earth; mercy that will reach through all thy days. For there is not a day, nor a duty; not a day that thou livest, nor a duty that thou dost, but will need that mercy should come after to take away thy iniquity. Nay, thou canst not receive mercy so clearly, as not to need another act of mercy to pardon weakness in thy no better receiving the last. We accept not our mercies so humbly, so readily, so gladly, and with that thankfulness as we should: and therefore, for the want of these, have the need of another, and another act of God's sin-pardoning mercy, and need shall have thereof, as long as evil time shall last with us.

But is not this great grace, that we should thus be called upon to come to God for mercy? Yea, is not God unspeakably good in providing such a throne of grace, such a sacrifice, such a high priest, and so much mercy for us, and then inviting us to come with boldness to him for it? Nay, doth not his kindness yet further appear, by giving us items and intimations of needy times, and evil days, to provoke us to come to him for mercy? This then shows us, as we have also hinted before, that the throne of grace, and Christ Jesus our High Priest, are both provided upon the account of our imperfections, namely, that we who are called might not be, by remaining weaknesses, hindered, but obtain eternal inheritance. Weaknesses and weaknesses remain justified, and slips and failings are found in and upon them, calling for a course of mercy and forgiveness to attend to them. Farther, this also intimates, that God's people should not be dejected at the apprehensions of their imperfections; I say, not so dejected, as therefore to cast off faith, and hope, and prayer; for a throne of grace is provided for them, to the which they may, they must, they ought continually to resort for mercy, sin-pardoning mercy.

2. As we are here to obtain mercy, we are here to find grace. They that obtain mercy, shall find grace. Therefore, they are put together. They may receive mercy and find grace; only they must find mercy first, for as forgiveness at first goes before sanctification in general, forgiveness afterwards goes before particular acts of grace for further sanctification. God giveth not the spirit of grace to those he has not first forgiven by mercy, for the sake of Christ. Also, as a Father, so long as he forbears to forgive us as his adopted, we go without those further additions of grace suggested here in the text. But when we have obtained mercy to forgive, we also find grace in renewing. Therefore, he saith, First obtain mercy, and then find grace.

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 678

 

4. Another needy time is the day of persecution; this is called, as was hinted before, 'the hour of darkness,' 'the cloudy and dark day.' Therefore, this day is full of snares and evils of every kind. Here is the fear of man, the terrors of a prison, of loss of goods and life. Now all things look black, now the fiery trial has come. He that cannot now pray; he that now applieth not himself to God on the throne of grace, by the priesthood of Jesus Christ, is like to take a fall before all men upon the stage; a foul fall, a fall that will not only break his own bones, but also the hearts of those that fear God and behold it: 'Come therefore boldly unto the throne of grace, that ye may obtain mercy, and find grace to help in time of need.'

5. Another time of need is when thou changest thy condition, and enterest into a new relation. For here also the snares and traps lie waiting for thee. There is a hopeful child who goes to service, or to be an apprentice; there is a young man, a young maid, who entereth into a married condition, and though they pray before, yet they leave off to pray then. Why, these people are oftentimes ruined and undone; the reason is, this change is attended with new snares, with new cares, and with new temptations, of which, because through unwatchfulness they are not aware, they are taken, drawn to perdition and destruction by them. Many in my short day have gone, I doubt, down to the pit, THIS way, that have sometimes been to appearance the very foremost and hopefulest in the place where they have lived. Oh, how soon has their fire gone out; have their lamps forborne to burn! How quickly have they lost their love to their ministers, by whom they were illuminated, and to the warmest Christians, through communion with whom they used to be kept awake and savoury! How quickly have they found out new friends, new companions, new ways and methods of life, and new delights to feed their foolish minds withal! Wherefore, O thou that art in this fifth head concerned, 'Come boldly unto the throne of grace, to obtain mercy, and find grace to help in time of need.'

6. Another time of need is when the generality of professors are decayed; when the custom of fancies and fooleries has taken away all gravity and modesty from among the children of men. Now pray, or thou diest; yea, pray against those decays, those vain customs, those foolish fancies, those light and vain carriages that have overtaken others, else they will assuredly knock at thy door, and obtain favour at thy hand, the which if they do, they will quickly bring thee down into the dirt with others, and put thee in peril of damnation as well as they.

7. Another time of need is the time of guilt contracted and the hiding of God's face. This is a dangerous time. If thou now shalt forbear to pray, thou art undone, for the natural tendency of guilt is to drive a man from God. So it served our first father; when God hides his face, men run into desperation, throw up all duties, and say as he of old, 'What should I wait for the Lord any longer?' (2 Kings 6:33). Now thy great help against this is prayer, continuing in prayer. Prayer wrestleth with the devil, and will overthrow him: prayer wrestleth with God, and will overcome him: prayer wrestleth with all temptations, and makes them fly. Great things have been done by prayer, even by the prayer of those who have contracted guilt and who have lost the smiles and sense of God's favor by their sins. Wherefore, when this needy, this evil time has overtaken thee, pray: 'Come boldly unto the throne of grace, to obtain mercy, and find grace to help in time of need.'

8. The day of reproach and slander is another time of need, or a day in which thou wilt want supplies of grace. Sometimes we meet with such days laden with reproaches, slanders, scandals, and lies. Christ found the day of reproach a burdensome day unto him; and there is many a professor driven quite away from all conscience towards God, and open profession of his name, by such things as these (Psa 69:7). Reproach is, when cast at a man, as if he was stoning to death with stones. Now ply it hard at the throne of grace, for mercy and grace to bear thee up, or thou wilt either miscarry or sink under ground by the weight of reproach that may fall upon thee.

9. Another time of need is when a man's friends desert and forsake him because of his gospel principles or the temptations that attend his profession. This is a time that often happens to those who are good. Thus it was with Christ, with Paul, with Job, with Heman, and so has been with many other of God's servants in the day of their temptations in this world; and a sore time it is. Job complained under it, so did Heman, Paul, and Christ (John 6:66; 2 Tim 1:15; Job 19:13-19). Now a man is as forlorn as a pelican in the wilderness, an owl in the desert, or a sparrow upon the house-top. If a man cannot now go to the throne of grace by prayer, through Christ, and so fetch grace for his support from thence, what can he do? He cannot live on himself (John 15:4). This is a sore evil.

10. Another time of need is the day of death, when I am to pack up and be gone from hence, the way of all the earth.[35] Now the greatest trial has come, excepting the day of judgment. Now a man is to be stripped of all, but that which cannot be shaken. Now, a man grows near the borders of eternity. Now he begins to see into the skirts of the next world. Now death is death, and the grave the grave indeed! Now he begins to see what it is for body and soul to part, and what to go and appear before God (Eccl 12:5). Now the dark entry, and the thoughts of what is in the way from a deathbed to the gate of the holy heaven, comes nearer the heart than when health and prosperity do compass a man about. Wherefore, this is like a trying time, a time of need. A prudent man will make it one of the significant concerns of his whole life to get, and lay up a stock of grace for this day, though the fool will rage and be confident: for he knows all will be little enough to keep him warm in his soul, while cold death strokes his hand over his face, and over his heart, and is turning his blood into jelly; while strong death is loosing his silver cord, and breaking his golden bowl! (Eccl 12:6). Wherefore, I say, this motive weareth a spur on his heel, a spur to prick us on to the throne of grace for mercy, and grace to help in time of need. But,

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 677

 

 [The second motive is that we are sure to speed.]

SECOND. I come now to the second motive, to wit, that we may find grace and mercy to help in time of need; or we shall find grace and mercy to help, if we come as we should, to the throne of grace. We have three things to consider regarding this motive. First, saints are likely to meet with needy times while in this world. Second, nothing can carry us through our needy times but more, or a continual supply of mercy and grace. Third, that mercy and grace are to be had at the throne of grace, and we must fetch it from thence by prayer, if we would, as we should, go through these needy times.

First, for the first of these, saints are likely to meet with needy times, or with such times as will show them that they need continual assistance from the grace of God and that they may go rightly through this world. This is therefore a motive that weareth a spur in the heel of it, a spur to prick us forward to supplicate at the throne of grace. This needy time is in other places called the perilous time, the evil day, the hour and power of darkness, the day of temptation, the cloudy and dark day (2 Tim 3:1; Eph 6:13; Luke 22:53; Heb 3:8; Eze 34:12; Gen 47:9; Matt 6:34). And indeed, in the general, all the days of our pilgrimage here are evil, yea, every day has a sufficiency of evil in it to destroy the best saint that breatheth, were it not for the grace of God. But there are also, as I have hinted, particular special times, times more eminently dangerous and hazardous unto saints. As,

[Ten special times of need.]

There are their young days, the days of their youth, and childhood in grace. This day is usually attended with much evil towards him or them asking the way to Zion with their faces thitherward. Now the devil has lost a sinner; there is a captive who has broken prison, and one run away from his master: now hell seems to be awakened from sleep, the devils are come out, they roar, and roaring they seek to recover their runaway. Now tempt him, threaten him, flatter him, stigmatise him, throw dust into his eyes, poison him with error, spoil him while he is upon the potter's wheel; anything, to keep him from coming to Jesus Christ. And is not this a needy time; doth not such an one want abundance of grace? is it not of absolute necessity that thou, if thou art the man thus beset, shouldst ply it at the throne of grace, for mercy and grace to help thee in such a time of need as this? To want a spirit of prayer now, is as much as thy life is worth. O, therefore, you that know what I say, you that are broke loose from hell, that are fled for refuge to lay hold on the hope set before you, and that do hear the lion roar after you, and that are kept awake with the continual voice of his chinking chain, cry as you fly; yea, the promise is, that they that come to God with weeping, with supplication, he will lead them. Well, this is one needy time, now thy hedge is low, now thy branch is tender, now thou art but in the bud. Pray that thou beest not marred in the potter's hand.

2. The time of prosperity is also a time of need, I mean of thy spiritual prosperity. For as Satan can tell how to suit temptations for thee in the day of thy want, so he has those that can entangle thee in the day of thy fulness. He has his spiritual wickednesses in the high and heavenly places (Eph 6:12). He can tell how to lay a snare for thee in the land of Canaan, as well as in the wilderness; in thy time of receiving good things, as well as in thy hungry and empty hours. Nay, such times seem to be the most dangerous, not in themselves, but through the deceits of our heart. Hence Moses gives this caution to the children of Israel, that when God had given them the promised land, and vineyards, and wells, and olive trees, and when they had eaten and were full, 'Then,' says he, 'beware lest thou forget the Lord which brought thee forth out of the land of Egypt, from the house of bondage' (Deut 6:10-13). And again, he doubleth this caution, saying, 'When thou hast eaten and art full, then thou shalt bless the Lord thy God, for the good land which he hath given thee. Beware that thou forget not the Lord thy God in not keeping his commandments, and his judgments, and his statutes, which I command thee this day; lest when thou hast eaten and art full,' and thou in all good things art increased, 'then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage'; all this may be applied spiritually (Deut 8:10-14). For there are, as I said, snares laid for us in our best things; and he that has great enjoyments, and forgets to pray for grace to keep him humble then, shall quickly be where Peter was, after his knowledge of the Lord Jesus by the revelation of the Father.

3. Another needy time is a time when men are low and empty, as to worldly good; this time is full of temptations and snares. At this time, men will, if they look not well to their doings and goings, be tempted to strain curtesies both with conscience and with God's Word, and adventure to do dangerous things, and that have a tendency to make all their religion and profession vain. This holy Agur was aware of; so he prayed, Let me not be rich and full, lest I deny thee; let me not be poor, lest I steal, and take the name of my God in vain (Prov 30:7-9). Many inconveniences are falling upon him, and they are falling into decay in this world. It is an evil day with him, and the devils will be as busy with him as the flies are with a lean and scabbed sheep. It shall go hard, but such a man shall be full of maggots; full of silly, foolish, idle inventions, to get up, and to abound with fulness again. It is not a time now, will Satan say, to retain a tender conscience, to regard thy word or promise, to pay for what thou buyest, or to stick at pilfering, and filch from thy neighbour. This Agur was afraid of; therefore, he prayed that God would keep him from what would be a temptation to do it. How many in our day have, on these very accounts, brought religion to a very ill savour, and themselves unto the snare of the devil, and all because they have not addicted themselves to pray to God for grace to help in this time of need, but rather have left off the good thing,, and given up themselves to the temptations of the devil, and the subtle and ensnaring motions of the flesh.

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 676

 

2. There is added to this of his holiness another, and that is harmless. 'For such a High Priest became us who is holy, harmless' (Heb 7:26). A harmful man, when he is in office, O how much mischief may he do! Such an one is partial in doing his office, such an one will put the poor by his right, such an one will buy and sell a cause, a man, an interest, will do or not do, as his harmfulness prompts him to it; 'so is a wicked ruler over the poor people' (Prov 28:15). But now our Jesus, our High Priest, is holy, harmless; he will wrong no man, he will deprive no man, he will contemn no man, he will deny to no man that comes to God by him, the benefit and advantage of his blessed intercession; he respecteth not persons, nor taketh reward. A harmful man will stomach, and hate, and prejudice a man; will wait for an opportunity to do him a mischief; will take the advantage, if he can, to deny him his right, and keep from him his due, when yet it is in the power of his hand to help him. O! but Christ is harmless, harmless as a dove, he thinks no ill, intends no ill, doth no ill; but graciously, innocently, harmlessly, makes intercession for thee; nor will he be prevailed with to prejudice thy person, or to forbear to take up thy name into his lips, be thy infirmities, and weaknesses, and provocations never so many, if thou indeed comest to God by him. He is holy and harmless, so he is more fit to become our High Priest and make intercession for us.

3. Again, this is not all; he is also undefiled: 'For such a High Priest became us, who is holy, harmless, undefiled.' This term is put in to show that he neither is, nor can be found, nor now, nor at any time, faulty in his office. A holy man may be defiled; a harmless man may be defiled. We are bid to be blessed and harmless; in a gospel sense, every Christian is. O! but Christ is so in a legal sense; in the eye of the law, perfectly so. This is a great matter, for it shows that nothing done by us can tempt him to be hurtful to us, so there is nothing in himself that can tempt him to be. A defiled man has that within him that will put him upon using his office unfaithfully, though he should have no provocation from those for whose good he is to execute his office. Still, he that is undefiled—undefiled in a law sense—as our Lord Jesus is, is such an one as doth not only not do hurt, and not act falsely in his office, but one that cannot, one that knoweth not, how to be unfaithful to his trust. He is holy, harmless, undefiled; this is a great thing. He has not the original of hurtfulness in him; there is no such root; there is a root of bitterness, springing up in us, by which not only ourselves, but often others are defiled (Heb 12:15). O! but our High Priest is undefiled, not corrupt, nor corrupteth; he doth his office fairly, faithfully, holily, justly, according to, or answering, our necessities, and the trust reposed in him, and committed to him. But,

4. This is not all; as he is holy, harmless, and undefiled, he is separate from sinners in his conception, composition, and place ordained for him to execute this part of his High Priest's office. He was not conceived in the womb by carnal generation; he was not made up of polluted and defiled nature; he officiateth not with those materials that are corrupt, stained, or imperfect, but with those that are unspotted, even with the spotless sacrifice of his own unblemished offering. He, nor his offering, has any such tang as had the priests and their sacrifices under the law, to wit, sin and imperfection; he is separate from them in this respect, further than is an angel from a beast. He has none of the qualities, actions, or inclinations of sinners; his ways are only his own; he never saw them, nor learned them, but of the Father; the none upright among men, wherefore he is separated from them to be a priest. Again,

5. As he is thus, so again, he is said to be 'higher than the heavens.' For such a High Priest became us, holy, harmless, undefiled, separate from sinners, and made higher than the heavens. The text saith that neither saints nor heavens are clean in God's sight. 'Behold he puts no trust in his servants,' he chargeth his angels with folly; and again, 'Behold he putteth no trust in his saints, yea, the heavens are not clean in his sight' (Job 4:18, 15:15). Wherefore, by this expression, he shows us that our High Priest is more noble than either heaven or angel: yea, more clean and perfect than any. It also shows us that all the heavenly host are at his command, to do as his intercession shall prevail with the Father for us. All angels worship him, and at his word they become ministering spirits for those who shall be heirs of salvation.

Besides, by this word he shows, that it is impossible that our High Priest should degenerate or decay; for that he is made 'higher than the heavens'; the spirits sometimes in the heavens have decayed (2 Peter 2:4). The heavens themselves decay and wax old; and that is the farthest that by the Word we are admitted to go (Heb 1:10-12). But as for him that is above the heavens, that is made higher than the heavens, that is ascended up far above all heavens; he is the same, and 'his years fail not' (Heb 1:12). 'The same yesterday, today, and for ever' (Heb 13:8). This therefore is added, to show that Christ is neither as the angels, nor heavens, subject to decay, or degenerate, or to flag and grow cold in the execution of his office; but that he will be found even at the last, when he is come to the end of this work, and is about to go out of the holy place, as affectionate, as full of love, as willing, and desirous after our salvation, as he was the first moment that he was made High Priest, and took upon him to execute that his blessed office for us. Wherefore our High Priest is no such one as you read of in the law (Lev 21:18). He is no dwarf, hath no blemish, nor any imperfection; therefore is not subject to flag or fail in due execution of his office, but can save to the uttermost them that come unto God by him, 'seeing he ever liveth to make intercession for them.' And it is well worth our consideration, that it is said he is made thus; that is, appointed, instituted, called, and qualified therefore of God; this shows the Father's heart as well as the Son's, to usward, to wit, that this priesthood was of him, and the glorious effects thereof by him. 'Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.'

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 675

 

I love to play the child with little children, and have learned something by so doing; I have met with a child that has had a sore finger; yea, so sore as to be altogether at present useless; and not only so, but because of its infirmity, has been a let or hindrance to the use of all the fingers that have been upon that hand, then have I began to bemoan the child, and said, Alas! My poor boy, or girl, has got a sore finger! Ah! Quoth the child, with water in its eyes, and hath come to me to be bemoaned. Then I began to offer to touch the sore finger. O! saith the child, pray do not hurt me: I have replied, Canst thou do nothing with this finger? No, saith the child, nor with this hand either; then have I said, Shall we cut off this finger, and buy my child a better, a brave golden finger? At this, the child has started, stared in my face, gone back from me, and entertained a kind of indignation against me, and has no more cared to be intimate with me. Then, I began to use that good sermon that this little child had preached unto me, and thus, I went on. If membership be so dear, if this child has such tenderness to the most infirm, the most useless of its members; if it counts me its friend no longer than when I have a mouth to bemoan and carriages that show tenderness to this useless finger; what an interest doth membership give on in the body, and what compassions hath the soul for such a worthless thing, because it is a member! Turning all this over to Jesus Christ, instead of matter and corruption, honey comes to me out of this child's sore finger; I take leave to tell you how I used to play. And though I have told this tale upon so grave a truth, as is the membership of Christians with their head, yet bear with me; no child can be so tender of its sore finger as is the Son of God of his afflicted members; he cannot but be touched with the feeling of our infirmities.

Ah! who would not make many supplications, prayers, and intercessions, for a leg, for an eye, for a foot, for a hand, for a finger, rather than they will lose it? And can it be imagined that Christ alone shall be like the foolish ostrich, hardened against his young, yea, against his members? It cannot be.

Should he lose a member, he would be disfigured, maimed, dismembered, imperfect, and next to monstrous. For his body is called his fulness, yea, the fulness of him that fills all in all. This naturally has respect for those for whom he ever lived to make intercession; yea, an unfathomable respect for them because they are his members.

Fifth. But again, when nature, relation, and membership is urged to show the fit qualifications wherewith Christ is endued, I intend not to intimate, as if the bottom of all lay here; for then it might be urged that one imperfect has all these; for who knows not that sinful man has all these qualifications in him towards his nature, relations, and members? I have therefore, as I said, thus discoursed, only for demonstration's sake, and to suit myself with the infirmity of your flesh. I also want to tell you that Jesus Christ, our High Priest, is thus, concerning other designs. We are his purchase, and he counts us so; his jewels, and he counts us so; his estate is real, and he counts us so (Psa 16:5,6). And you know a man will do much, speak much, intercede much and long, for that which he thus is interested in. But we will come to speak more particularly of the excellence of his natural qualifications and show you that he hath such as are peculiar to himself alone, and that we are concerned about them.

[The peculiar natural qualifications of Christ as our High Priest.]

1. He is holy, and so a suitable High Priest. There is a holiness that sets further from, and a holiness that brings one nearer to, and to be more concerned with the condition of those in affliction; that holiness is entailed in office. When a man is put into an office, the more unholy he is, the worse he performs his office; the more holy, the better he performs his office. For his holiness obliges him to be faithful unto men, wherein he is concerned by his office. Hence, you read that he is 'a faithful High Priest,' because he is holy, and 'such a High Priest became us, who is holy,' &c. (Heb 2:17, 7:26). 'Good and upright is the Lord' Jehovah, Christ Jesus, 'therefore will he teach sinners in the way' (Psa 25:8). 'He that ruleth over men must be just, ruling in the fear of God' (2 Sam 23:3). I mention these texts to show you, that holiness, when entailed to office, makes a man do that office the better. Now then, Christ is holy, and he is made, called, and made of God an High Priest, after the order of Melchisedec, and is to manage that his office for thee with God; that is to say, to continue to make reconciliation for iniquity; for that iniquity that cleaveth unto thee, and that spuriously breaketh, or issueth from thy flesh after thou art called and converted. For we are now upon the second part of the execution of the priesthood of Christ; that which he executeth, I say; and executing takes away the iniquity of our holy things and our life, after turning to God by him. Now he that is to do this is holy, and so one that will make conscience of performing that office for us, with which he is intrusted by God. Hence, he is set in opposition to those high priests who had infirmities, who were not holy, and upon this very account preferred above them. '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,' perfected, or holy 'for evermore' (Heb 7:28). This therefore is a great thing, to wit, that we have a holy High Priest, and so one that will not fail to perform to the utmost the trust committed to him in our behalf, to wit, 'to offer both gifts and sacrifices for sins' (Heb 5:1). This is one thing.

Works of John Bunyan: THE SAINTS’ PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 674

 

Third. Other things in Christ Jesus make him naturally of an excellent qualification concerning his priesthood for us, and they are the temptations and infirmities wherewith he was exercised in the days of his humiliation. It is true, temptations and infirmities, strictly considered, are none of our nature, no more are they of his; but yet, if it be proper to say temptations and afflictions have a nature, his and ours were naturally the same; and that in all points too; for so says the text, 'He was tempted in all points, like as we are, yet without sin' (Heb 4:15). Are we tempted to distrust God? so was he: are we tempted to murder ourselves? so was he: are we tempted with the bewitching vanities of this world? so was he: are we tempted to commit idolatry, and to worship the devil? so was he (Matt 4:3-10; Luke 4:1-13). So that herein we also were alike; from his cradle to his cross he was a man of sorrows and acquainted with griefs, a man of affliction throughout his life.

And observe it, He was made so, or subjected thereto by the ordinance of God; nay, further, it behoved him to be made so, that is, to be made like unto us in all things, the better to capacitate him to the work of his priesthood, with the more bowels and compassion. We will read to you the text: 'Wherefore in all things it behoved him to be made like unto his brethren, that he might be,' qualified to be, 'a merciful and faithful High Priest in things about God, to make reconciliation for the sins of the people. For he hath suffered being tempted, he can succour them that are tempted' (Heb 2:17,18). See here how he is qualified, and to what end; he was tempted as we are, suffered by temptations as we do, in all points and things as we are; that he might be bowels, that he might be a merciful and faithful High Priest, in things about God, to make up the difference that is made by sin between God and his people, to make reconciliation for the sins of the people. Yea, by being tempted, and by suffering as he did, he is prepared and enabled so to do; 'for in that he hath suffered, being tempted, he can succour them that are tempted.' Wherefore, I also call this qualification both natural and necessary; natural, because in kind the same with ours; that is, his temptations were the same with ours; the same in nature, the same in design, the same as to their own natural tendency; for their natural tendency was to have ruined both him and us, but God prevented. They also were necessary, though not of themselves, yet made so by him that can bring good out of evil, and light out of darkness; made so, I say, to us, for whose sakes they were suffered to assault and afflict him, namely, that he might be able to be merciful, faithful, and succouring to us.

Fourth. Another qualification with which our High Priest is furnished, for the better fitting of him to make intercession for us, is that we are his members; to be a member is more than to be of the exact nature, or the nearest of relations, that excepted. So, then, now he makes intercession for his own self, his own body, and the several members of his body. Under the law, the High Priest offered up a sacrifice for himself; first 'for himself,' for his own sins, and then 'for the people's errors.' I will not say that Christ had any sin that was personally, or by his act, his own; for that would be to blaspheme the name of that Holy One; but yet I will say, he made the sins of the people his own (Psa 69:5). Yea, God the Father made them his; those also for whom he ever liveth to make intercession, are united to him, made members of his body, of his flesh, and of his bones; and so are any part of himself (2 Cor 5:21).

But we are now about his natural qualifications, and this is one; that they for whom he ever liveth to make intercession are his members, the members of his body; 'we are members of his body, of his flesh, and of his bones,' so saith the Word (Eph 5:30). Wherefore here is a near concern, for that his church is part of himself; it is his own concern, it is for our own flesh. 'No man ever yet hated his own flesh, but nourisheth and cherisheth it' (Eph 5:29).—Things are thus spoken, because of the infirmity of our flesh.—So that had Christ no love to us as we are sinners, yet because we are part of himself, he cannot but care for us, nature puts him upon it; yea, and the more infirm and weak we are, the more he is touched with the feeling of our infirmities, the more he is afflicted for us: 'For we have not an High Priest which cannot be touched with the feeling of our infirmities' (Heb 4:15). He at no time loseth this his fellow-feeling, because he always is our head, and we the members of his. I will add that the infirm member is most cared for, pitied, watched over to be kept from harm, and consulted for.