The Works of John Bunyan, vol 1 by John Bunyan (best book clubs txt) 📖

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

[THE PERSONS INTENDED BY THIS EXHORTATION.]

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

They are called [in the epistle to the Hebrews], 1. Such as give the most earnest heed to the word which they have heard (Heb 2:1).

2. They are such as see Jesus crowned with glory and honour (Heb 2:9). 3. They are called the children (Heb 2:14). 4. They are called the seed of Abraham (Heb 2:16). 5. They are called Christ’s brethren (Heb 2:17).

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

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

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

[The orderly coming to the throne of grace.]

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

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

Second. The church is again set forth unto us by Aaron and his sons.

Aaron as the head, his sons as the members; but the sons of Aaron were not to meddle with any of the things of the Holiest, until they had washed in a laver: ‘And the Lord spake unto Moses, saying, Thou shalt also make a laver of brass, and his foot also of brass, to wash in; and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. For Aaron and his sons shall wash their hands and their feet thereat.

When they go into the tabernacle of the congregation they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offerings made by fire unto the Lord.

So they shall wash their hands and their feet that they die not: and it shall be a statute for ever unto them, even to him, and to his seed throughout their generations.’ See the margin (Exo 30:17-21, 40:30-32).[14]

Third. Nay, so strict was this law, that if any of Israel, as well as the stranger, were defiled by any dead thing, they were to wash before they partook of the holy things, or else to abstain: but if they did not, their sin should remain upon them (Lev 17:15,16). So again, ‘the soul that hath touched any such’ uncleanness ‘shall be unclean until even, and shall not eat of the holy things,’ much less come within the inner veil, ‘unless he wash his flesh with water’

(Lev 22:4-6). Now, I would ask, what all this should signify, if a sinner, as a sinner, before he washes, or is washed, may immediately go unto the throne of grace? Yea, I ask again, why the apostle supposes washing as a preparation to the Hebrews entering into the holiest, if men may go immediately from under convictions to a throne of grace? For thus, he says, ‘let us draw near’ ‘the holiest’

(Heb 12:19), ‘with a true heart, in full assurance of faith; having our hearts sprinkled from an evil conscience, and our bodies washed with pure water’ (Heb 12:22). Let us draw near; he saith not that we may have; but having FIRST been washed and sprinkled.

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

Here therefore thou must receive thy justification, and that before thou goest one step further; for if thou art not justified by his blood, thou wilt not be saved by his life. And the justifying efficacy of his blood is left behind, and is here contained in the molten sea, or laver, or word of grace, for thee to wash in.

Indeed, there is an interceding voice in his blood for us before the throne of grace, or mercyseat; but that is still to bring us to wash, or for them that have washed therein, as it was shed upon the cross. We have boldness therefore to enter into the holiest by the blood of Jesus, that is, by faith in his blood, as shed without the gate; for as his blood was shed without the gate, so it sanctifies the believer, and makes him capable to approach the holy of holies.

Wherefore, after he had said, ‘That he might sanctify the people with his own blood,’ he ‘suffered without the gate’ (Heb 13:11-15).

Let us by him therefore, that is, because we are first sanctified by faith in his blood, offer to God the sacrifice of praise continually, that is, the fruits of our lips, giving thanks in his name. Wherefore the laver of regeneration, or Christ set forth by the Word as crucified, is for all coming sinners to wash in unto justification; and the throne of grace is to be approached by saints, or as sinners justified by faith in a crucified Christ; and so, as washed from sin in the sea of his blood, to come to the mercyseat.

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 to that purpose runs the text (Rom 10:14). ‘How then shall they call on him in whom they have not believed,’ antecedent