Chapter 56

18 How awfully inconceivable is that eternal death that never dieth; that final end that never endeth—an immortal death—a soul-murdering life—ever dying, but never dead; were the mountains and rocks to fall upon and and crush them, still eternity would intervene between them and death. Oh that grace may be given to ransom our souls from the doom we have deserved!—Ed.

19 ‘Weall’ wealth, happiness, prosperity; ‘wherefore taking comfort and boldness, partly of your grace and benevolent inclination toward the universal weal of your subjects, partly inflamed with zeal, I have now enterprized to describe, in our vulgar tongue, the form of a just public weal.’ Sir T. Elyot, Dedication of the Governor to Henry VIII.—Ed.

20 ‘From the belly,’: from its birth.

21 Bunyan having been engaged in the civil war, accounts for his using this military idea.—Ed.

22 God hates not the sinner, but the sin; the glorious provision made for salvation, proves His good will to sinful souls. This will be ‘the worm that dieth not,’ to sinners to reflect, that, in rejecting the inviting promises of God, they have sealed their own condemnation.—Mason.

23 ‘Hideth his sins,’ is quoted from the Genevan, or Puritan version.—Ed.

24 ‘Potherl’ to be, or cause to be, as one involved in dust, in a cloud; to perplex, to puzzle, to confound.—Ed.

25 This is an allusion to a custom, nearly obsolete, originating in the feast of tabernacles, of sacrificing to Vacina at the harvest home. The Papists substituted St. Bartholomew for the heathen goddess. Upon his day, the harvest being completed, an image of straw was carried about, called the corn, or Bartholomew, baby; and masters, mistresses, men, and maidens danced and rioted together; thus, under the guise of harmless joy, much evil was perpetrated.—Ed.

26 ‘A blandation,’ an obsolete word, which means wheedling, flattering speech, soft words.—Ed.

27 Knowing the certainty that this wrath to the uttermost will be poured out, our blessed Lord exhorts all to ‘fear God, who is able to destroy both body and soul in hell.’ In that doleful pit, the soul, re-united with the body, will suffer under the outpourings of Divine wrath.—Mason.

28 Bunyan probably here refers to his own experience when he was in prison, and was threatened by the judge to be hung for not going to parish church. ‘I thought with myself, if I should make a scrabbling shift to clamber up the ladder, yet I should, either with quaking or other symptoms of faintings, give occasion to the enemy to reproach the way of God. I was ashamed to die with a pale face and tottering knees in such a cause as this.’—Grace Abounding, No. 334.—Ed.

29 This wish has been felt while in a desponding state, under the terrors of the law, and a fearful looking for of fiery indignation. Thus Bunyan says, ‘I blessed the condition of the dog and toad, and counted the estate of everything that God had made far better than this dreadful state of mine.’ Grace Abounding, No. 104.—Ed.

30 Alluding to the old proverb of bringing a noble to ninepence, and ninepence to nothing.—Ed.

31 At the popular game of nine pins—Ed.

32 In our comparatively happy days, we have little if any conception of the manner in which our forefathers desecrated the Sabbath. When Popery clouded the country, mass was attended on the Lord’s day morning early; it was a recital of certain unknown words, after which parties of pleasure, so called, spent the day in places attractive for the frivolity or wantonness of their entertainments—in dancing, and carousing; the evening being devoted to the theatres or ball rooms. This was afterwards encouraged by our English ‘heads of the church,’ in a book of lawful sports to be used on Sundays. Even in our time a flood of iniquity continues to flow on those sacred days, which human laws cannot prevent. As the influence of the gospel spreads, the day will become sanctified and this will ever prove a correct standard of its progress.—Ed.

33 How solemn, nay, awful is the thought that heaven’s gates must be shut against all impurity. None who live and die in the love of sin can enter heaven, lest they should defile it—‘And there shall in no wise enter into it anything that defileth, neither worketh abomination, or a lie’ (Rev 21: 27).—Ed.

34 In ‘The Pilgrim’s Progress,’ in the house called Beautiful, all the inmates, except the porter, are females.—Ed.

35 The edict of Nantes was issued April 1598; but in violation of it, Rochelle was taken from the Protestants in 1628. From that time horrid barbarities were practised upon them. In 1676, the elector of Brandenburg appealed to the French king on behalf of his Protestant subjects, of whom multitudes fled for refuge to England and Germany. In 1685, the edict of Nantes was revoked, and a frightful persecution ensued.—Ed.

36 Great allowance must be made for the times in which Bunyan lived. Baxter, and all the great divines, Sir M. Hale, and the judges, believed in witches, ghosts, and other chimeras; in fact, any one professing unbelief in these wild fancies, would have been counted among infidels and atheists.—Ed.

37 Sin ‘in the general of it,’ or sin wherever it may be found.

38 The law is a transcript of the mind of God, it is holy, just, and good—so that he that offendeth in one point is guilty of all. The law convicts and shows the sinner that God is all eye to see, and all fire to consume, every unclean thing. Thus the law gives sin its strength, and death its warrant, to arrest and execute the sinner.—Mason.

THE WORK OF JESUS CHRIST AS AN ADVOCATE,

CLEARLY EXPLAINED, AND LARGELY IMPROVED,

FOR THE BENEFIT OF ALL BELIEVERS.

1 John 2:1—“And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.”

By JOHN BUNYAN, Author of “The Pilgrim’s Progress.”

London: Printed for Dorman Newman, at the King’s Arms, in the Poultry, 1689.

ADVERTISEMENT BY THE EDITOR.

This is one of the most interesting of Bunyan’s treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished; but in an edition by John Marshall, 1725, it became most seriously mutilated, many passages were omitted, and numerous errors were made. In this state, it was copied into Mr. Whitefield’s edition of his works, and it has been since republished with all those errors. It is now restored to its original state; and we hope that it will prove a most acceptable addition to our theological literature. Although Bunyan was shut up for more than twelve years a prisoner for the truth, and his time was so fully occupied in preaching, writing, and labouring to provide for the pressing wants of his family; still he managed to get acquainted, in a very remarkable manner, with all those law terms which are connected with the duties of a counsel, or advocate. He uses the words replevin, supersedeas, term, demur, nonsuit, reference, title, in forma pauperis, king’s bench, common pleas, as properly and familiarly as if he had been brought up to the bar. How extraordinary must have been his mental powers, and how retentive his memory! I examined this work with apprehension, lest he had misapplied those hard words; but my surprise was great, to find that he had used every one of them with as much propriety as a Lord Chief-Justice could have done.

We are indebted for this treatise to Bunyan’s having heard a sermon which excited his attention to a common, a dangerous, and a fatal heresy, more frequently preached to crowned heads, mitred prelates, members of parliament, and convocations, than it is to the poor, to whom the gospel is preached. In this sermon, the preacher said to his hearers, “see that your cause be good, else Christ will not undertake it.” p. 159. Bunyan heard, as all Christians ought to hear, with careful jealousy, and at once detected the error. He exposes the fallacy, and uses his scriptural knowledge to confute it, by showing that Christ pleads for the wicked, the lost; for those who feel themselves so involved in a bad cause, that no advocate but Christ can bring them through. He manifests great anxiety that every inquirer should clearly ascertain definite truths and not be contented with general notions. See p. 189-199, and 201. This is very important advice, and by following which, we shall be saved from many painful doubts and fears. Our need of an advocate is proved by the fact, that Christ has undertaken the office. Some rely on their tears and sighs, as advocates for them with God; others on imperfect good works-from all these the soul must be shaken, until it finds that there is no prevailing Advocate but the Saviour; and that he alone, with his mystical body, the church, is entitled to the inheritance. Then sincere repentance, sighs, and tears, evidence our faith in him, and our godly sorrow for having occasioned him such inconceivable sufferings; tears of joy that we have such a Saviour and an Advocate, equally omnipotent to plead for, as to save us. The inheritance being Christ’s, the members of his body cannot be cheated of it, or alienate it. p. 187. Bunyan, with his fertile imagination, and profound scriptural knowledge, spiritualizes the day of jubilee as a type of the safety of the inheritance of the saints. By our folly and sin we may lose sight for a time of our title deeds; but the inheritance is safe.

The whole work is a rich treat to those who love experimental divinity, and are safe in Christ as Noah was in the ark; but, Oh! how woeful must those be, who are without an interest in the Saviour; and that have none to plead their cause. “They are left to be ground to powder between the justice of God and the sins which they have committed. It is sad to consider their plight. This is the man that is pursued by the law, and by sin, and by death, and has none to plead his cause. Terrors take hold on him as waters; a stone hurleth him out of his place” (Job 27). p. 200. Reader, this is a soul-searching subject-may it lead us to a solemn trial of our state, and to the happy conclusion, that the Saviour is our Advocate, and that our eternal inheritance is safe in heaven.

HACKNEY. MAY 1850.

GEORGE OFFOR.

THE EPISTLE TO THE READER.

COURTEOUS READER,

Of all the excellent offices which God the Father has conferred upon Jesus Christ our Lord, this of his being an Advocate with him for us is not the least, though, to the shame of saints it may be spoken, the blessed benefits thereof have not with that diligence and fervent desire been inquired after as they ought.

Christ, as sacrifice, priest, and king, with the glories in, and that flow from, him as such, has, God be thanked, in this our day, been much discovered by our seers, and as much rejoiced in by those who have believed their words; but as he is an Advocate with the Father, an Advocate for us, I fear the excellency of that doth still too much lie hid; though I am verily of opinion that the people of God in this age have as much need of the knowledge thereof, if not more need, than had their brethren that are gone before them.

These words, “if not more need,” perhaps may seem to some to be somewhat out of joint; but let the godly wise consider the decays that are among us as to the power of godliness, and what abundance of foul miscarriages the generality of professors now stand guilty of, as also how diligent their great enemy is to accuse them at the bar of God for them, and I think they will conclude, that, in so saying, I indeed have said some truth. Wherefore, when I thought on this, and had somewhat considered also the transcendent excellency of the advocateship of this our Lord; and again, that but little of the glory thereof has by writing been, in our day, communicated to the church, I adventured to write what I have seen thereof, and do, by what doth follow, present it unto her for good.

I count not myself sufficient for this, or for any other truth as it is in Jesus; but yet, I say, I have told you somewhat of it, according to the proportion of faith. And I believe that some will thank God for what I here have said about it; but it will be chiefly those, whose right and title to the kingdom of heaven and glory, doth seem to themselves to be called in question by their enemy, at the bar of the Judge of all.

These, I say, will read, and be glad to hear, that they have an Advocate at court that will stand up to plead for them, and that will yet secure to them a right to the heavenly kingdom. Wherefore, it is more particularly for those that at present, or that hereafter, may be in this dreadful plight, that this my book is now made public; because it is, as I have showed, for such that Jesus Christ is Advocate with the Father.

Of the many and singular advantages, therefore, that such have by this their Advocate in his advocating for them, this book gives some account; as, where he pleads, how he pleads, what he pleads, when he pleads, with whom he pleads, for whom he pleads, and how the enemy is put to shame and silence before their God and all the holy angels.

Here is also showed to those herein concerned, how they indeed may know that Jesus is their Advocate; yea, and how their matters go before their God, the Judge; and particularly that they shall well come off at last, yea, though their cause, as it is theirs, is such, in justification of which, themselves do not dare to show their heads.

Nor have I left the dejected souls without directions how to entertain this Advocate to plead their cause; yea, I have also shown that he will be with ease prevailed with, to stand up to plead for such, as one would think, the very heavens would blush to hear them named by him. Their comfort also is, that he never lost a cause, nor a soul, for whom he undertook to be an Advocate with God.

But, reader, I will no longer detain thee from the perusal of the discourse. Read and think; read, and compare what thou readest with the Word of God. If thou findest any benefit by that thou readest, give the Father, and his Son the glory; and also pray for me. If thou findest me short in this, or to exceed in that, impute all such things to my weakness, of which I am always full. Farewell. I am thine to serve thee what I may,

JOHN BUNYAN.

THE CONTENTS OF THIS TREATISE

The apostle’s Divine policy, to beget a due regard to his Divine doctrine of eternal life.-The apostle’s explication of this expression, viz., The blood of Jesus Christ cleanseth from all sin.-The apostle’s exhortation to separation from sin, as a good effect of a good cause, viz., Forgiveness-The apostle’s addition, to prevent misunderstanding, viz., We have an advocate with the Father

This brings to the text, in which are two great truths contained: I. A supposition, viz., That men in Christ may sin. II. An expression, by way of consolation, in case of sin, viz., We have an Advocate with the Father

Two things for inquiry in these truths: First. An inquiry into what our apostle means by sin; in which is considered, A difference in the person and in the sin. And, Second, An inquiry into what it is for Christ to be an Advocate, viz., To plead for another in a court of judicature

Seven things supposed in the office of an advocate: 1. That God, as judge, is on the throne of judgment. 2. That saints are concerned at that bar. 3. That Christians have an accuser. 4. That sinning saints dare not appear at this bar to plead their own cause. 5. That Christians are apt to forget their Advocate, and remember their Judge. 6. To remember our Advocate is the way to support faith and hope.-7. That if our advocate plead our cause (though that be never so black) he is able to bring us off

The apostle’s triumph in Christ on this account.-An exhortation to the difficult task of believing.-Christ’s advocateship declares us to be sorry creatures

THE METHOD OBSERVED IN THE DISCOURSE.

FIRST, TO SPEAK OF THIS ADVOCATE’S OFFICE

First, By touching on the nature of this office

Second, By treating of the order or place of this office

Third, The occasion of this office, viz., some great sin.-Christ, as Advocate, pleads a bad cause.-A good cause will plead for itself.-A bad man may have a good cause, and a good man may have a bad cause.-Christ, the righteous, pleading a bad cause, is a mystery.-The best saints are most sensible of their sins.-A pestilent passage of a preacher

SECOND, TO SHOW HOW CHRIST DOES MANAGE HIS OFFICE

First, How he manages his office of Advocate with the Father.-1. ALONE, not by any proxy or deputy.-2. Christ pleads at God’s bar; the cause cannot be removed into another court.-If removed from heaven, we have no advocate on earth.-3. In pleading, Christ observes these rules: (1.) He granteth what is charged on us.-(2.) He pleads his own goodness for us.-He payeth all our debts down.-All mouths stopped, who would not have the sinner delivered.-(3.) Christ requires a verdict in order to our deliverance.-The sinner is delivered, God contented, Satan confounded, and Christ applauded

Second, How Christ manages his office of an Advocate against the adversary by argument.-1. He pleads the pleasure of his Father in his merits.-Satan rebuked for finding fault therewith.-2. He pleads God’s interest in his people.-Haman’s mishap in being engaged against the king’s queen.-N. B. It seems a weak plea, because of man’s unworthiness; but it is a strong plea, because of God’s worthiness.-The elect are bound to God by a sevenfold cord.-The weight of the plea weighed

Third, Christ pleads his own interest in them.-A parallel between cattle in a pound and Christ’s own sheep.-Six weighty reasons in this plea.-1. They are Christ’s own.-2. They cost him dear.-3. He hath made them near to himself.-(a.) They are his spouse, his love, his dove; they are members of his body.-(b.) A man cannot spare a hand, a foot, a finger.-Nor can Christ spare any member.-4. Christ pleads his right in heaven to give it to whom he will.-Christ will; Satan will not; Christ’s will stands.-5. Christ pleads Satan’s enmity against the godly.-Satan is the cause of the crimes he accuses us of.-A simile of a weak-witted child.-6. Christ can plead those sins of saints for them for which Satan would have them damned.-Eight considerations to clear that.-Seven more considerations to the same end.-Men care most for children that are infirm.-A father offended hath been appeased by a brother turning advocate

THIRD HEAD.—TO SHOW WHO HAVE CHRIST FOR AN ADVOCATE; WHEREIN ARE THREE THINGS CONTAINED

First, This office of advocate differs from that of a priest.-1. They differ in name.-2. They differ in nature.-3. They differ as to their extent.-4. They differ as to the persons with whom they have to do.-5. They differ as to the matter about which they are employed.-6. Christ, as Priest, precedes; Christ, as Advocate, succeeds

Second, How far this office of an advocate is extended; in five particulars

Third, Who have Christ for their Advocate.-1. In general, all adopted children.-Object. The text saith, “If any man sin.”-Answ. “Any man,” is not any of the world; but any of the children of God.-A difference in children; some bigger than some.-Christ an Advocate for strong men.-2. In particular, to show if Christ be our Advocate-(1.) If one have entertained Christ to plead a cause.-Quest. How shall I know that?-Answ. By being sensible of an action commenced against thee in the high court of justice.-(2.) If one have revealed a cause to Christ.-An example of one revealing his cause to Christ, in a closet.-In order to this, one must know Christ, (a.) To be a friend.-(b.) To be faithful.-(3.) If one have committed a cause to Christ.-In order to this, one must be convinced, (a.) Of Christ’s ability to defend him.-(b.) Of Christ’s courage to plead a cause.-(c.) Of Christ’s will for this work.-(d.) Of Christ’s tenderness in case of his client’s dullness.-(e.) Of Christ’s unweariedness-(4.) If one wait till things come to a legal issue.-Quest. What is it thus to wait?-Answ. (a.) To be of good courage; look for deliverance.-(b.) To keep his way in waiting.-(c.) To observe his directions.-(d.) To hearken to further directions which may come from the advocate.-(e.) To come to no ill conclusion in waiting, viz., that the cause is lost; because one hears not from court.-(f.) To wait waking, not sleeping.-Ordinances and ministers compared to a post house and carriers of letters.-The client’s comfortable conclusion about his advocate and cause.-But yet doubting and desponding.-The author’s reply to, and compliance with, the client’s conclusion; and his counsel in the case

FOURTH HEAD—TO SHOW THE CLIENT’S PRIVILEGES, BY THE BENEFIT OF THIS OFFICE OF ADVOCATE

First Privilege.-The Advocate pleads a price paid.-Of a rich brother and his poor brethren.-Of the ill-conditioned man, their enemy.-Further cleared by three considerations

Second Privilege.-The client’s Advocate pleads for himself also; both concerned in one bottom.-1. He pleads the price of his own blood.-2. He pleads it for his own.-A simile of a lame horse.-Of men going to law for a thing of little worth.-Object. I am but one.-Answ. Christ cannot lose one

Third Privilege.-The plea of Satan is groundless.-Satan must be cast over the bar.-A simile of a widow owing a sum of money.-Of an old law nulled1 by a new law.-Satan pleads by the old law; Christ by the new

Fourth Privilege.-Is consequential; the client’s accuser must needs be overthrown.-The client’s solemn appeal to the Almighty.-In case the accused have no advocate, Satan prevails

Fifth Privilege.-The Advocate hath pity for his client, and indignation against the accuser.-Men choose an advocate who hath a quarrel against their adversary

Sixth Privilege.-The judge counts the accuser his enemy.-To procure the judge’s son to plead, is desirable

Seventh Privilege.-The client’s Advocate hath good courage; he will set his face like a flint.-He pleads before the God, and all the host, of heaven.-He is the old friend of publicans and sinners.-He pleads a cause bad enough to make angels blush.-Love will do, and bear, and suffer much

Eighth Privilege.-The Advocate is always ready in court.-He appears NOW in the presence of God

Ninth Privilege.-The Advocate will not be blinded with bribes

Tenth Privilege.-The Advocate is judge in the client’s cause.-Joseph’s exaltation was Israel’s advantage.-God’s care of his people’s welfare

Eleventh Privilege.-The Advocate hath all that is requisite for an advocate to have

FIFTH.—LAST HEAD.—TO SHOW THE NECESSITY OF CHRIST FOR OUR ADVOCATE

First.-To vindicate the justice of God against the cavils of the devil.-Satan charges God with unjust words and actions.-God is pleased with his design to save sinners

Second.-There is law to be objected against us.-Christ appeals to the law itself.-Christ is not ashamed to own the way of salvation

Third.-Many things give our accuser advantage.-1. Many things relating to the promises.-2. Many things relating to our lives.-3. The threats annexed to the gospel

Fourth.-To plead about our afflictions for sins.-A simile of a man indicted at the assizes, and his malicious adversary.-An allusion to Abishai and Shimei, who cursed David

Fifth.-To plead the efficacy of our old titles to our inheritance, if questionable because of new sins-Saints do not sell their inheritance by sin

Sixth.-Our evidences are oft out of our hand, and we recover them by our Advocate

SIXTH.—OBJECTIONS REMOVED

First Object.-What need all these offices or nice distinctions.-Answ. The wisdom of God is not to be charged with folly.-God’s people are baffled with the devil for want of a distinct knowledge of Christ in all his offices

Second Object.-My cause being bad, Christ will desert me.-Answ. Sin is deadly destruction to faith.-A five-fold order observed in the exercise of faith

Third Object.-But who shall pay the Advocate his fee?-Answ. There is law, and lawyers too, without money.-Christ pleads for the poor.-David’s strange gift to God