Works of John Bunyan – The Greatness of The Soul, And Unspeakableness 0f the Loss Thereof; How Christ Manages The Office Of An Advocate.125

 

THE PRIVILEGES OF THOSE WHO HAVE CHRIST FOR AN ADVOCATE. 

Wherefore he will not, be not afraid, he never will leave nor forsake those who have given themselves unto him, and for whom he becomes an Advocate with the Father, to plead their cause; even because thou art one, one of his own, one by whom he held his glorious titles of honor.

Objection. O, but I am but one, and a very sorry one, too; and what is one, especially such a one as I am? Can there be a miss of the loss of such a one?

Answer. One and one make two, and so ad infinitum. Christ cannot lose one, but as he may lose more, and so, in conclusion, lose all: but of all that God has given him, he will lose nothing (John 6:38,39). Besides, to lose one would encourage Satan, disparage his own wisdom, and make him incapable of giving in, at the day of account, the whole tale to God of those that he has given him. Further, this would dishearten sinners, and make them afraid of venturing their cause and their souls in his hand; and would, as I said before, either prove his propitiation in some sense ineffectual, or else himself defective in his pleading on it; but none of these things must be supposed. He will thoroughly plead the cause of his people, execute judgment for them, bring them out to the light, and cause them to behold his righteousness (Micah 7:9).

Third Privilege. The plea of Satan is groundless, and that is another privilege: for albeit thou hast sinned, yet since Christ before has paid thy debt, and also paid for more; since thou hast not yet run beyond the price of thy redemption; it must be concluded that Satan wants a good bottom to ground his plea upon, and therefore must, in conclusion, fail of his design. True, there is sin committed, there is a law transgressed, but there is also satisfaction for this transgression, and that which superabounds; so, though there be sin, yet there wants a foundation for a plea. Joshua was clothed with filthy garments, but Christ had other garments provided for him, change of raiment: wherefore iniquity, as to the charge of Satan, vanishes. "And the angel answered and said, take away the filthy garments from him" This intimates that there was no ground, no sufficient ground, for Satan's charge; "and unto him he said, Behold I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment" (Zech 3:4). 20

Now, if there be no ground, no sound and sufficient ground, to build a charge against the child upon, I mean, as to eternal condemnation; for that is the thing contended for; then, as I said, Satan must fall "like lightning to the ground," and be cast over the bar, as a corrupt and illegal pleader. But this is so, as in part is proved already, and will be further made out by that which follows. They that have indeed Christ to be their Advocate, are themselves, by another law than that against which they have sinned, secured from the charge that Satan brings in against them. I granted before, that the child of God has sinned, and that there is a law that condemned for this sin; but here is the thing, this child is removed by an act of grace into and under another law: "For we are not under the law," and so, consequently, "there is now no condemnation for them" (Rom 6:14, 8:1).

Works of John Bunyan – The Greatness of The Soul, And Unspeakableness 0f the Loss Thereof; How Christ Manages The Office Of An Advocate.124

 

THE PRIVILEGES OF THOSE WHO HAVE CHRIST FOR AN ADVOCATE. 

1. Those that are most sanctified have yet a body of sin and death in them, and so also it will be, while they continue in this world (Rom 7:24). 2. This body of sin strives to break out and will break out, to the polluting of the conversation, if saints be not the more watchful (Rom 6:12). Yea, it has broken out in the saddest manner, and that in the strongest saints (Gal 5:17). 3. Christ offered no new sacrifice for the salvation of his people. "For, being raised from the dead, he died no more" (Rom 6:9). So then, if saints sin, they must be saved, if saved at all, by virtue of the offering already offered; and if so, then all Christ's pleas, as an Advocate, are grounded upon that one offering which before, as a Priest, he presented God with, for the taking away of sin. So then, Christians live upon this old stock; their transgressions are forgiven for the sake of the worth, that yet God finds in the offering that Christ hath offered. And all Christ's pleadings, as an Advocate, are grounded upon the sufficiency and worth of that one sacrifice; I mean, all his pleadings with his Father, as to the charge which the accuser brings in against them. For though thou art a man of infirmity, and so incident to nothing [so much] as to stumble and fall, if grace doth not prevent, and it doth not always prevent; yet the value and worth of the price that was once paid for thee is not yet worn out; and Christ, as an Advocate, still pleaded, as occasion is given, that, with success, to thy salvation. And this privilege they have, who indeed have Christ for their Advocate; and I put it here, in the first place, because all others do depend upon it.

Second Privilege. Thine Advocate, as he pleaded a price already paid, so, and therefore, he pleads for himself as for thee. We are all concerned in one bottom; if he sinks, we sink; if we sink, he sinks. Give me leave to make out my meaning.

1. Christ pleads the value and virtue of the price of his blood and sacrifice for us. And admit of this horrible supposition a little, for argument's sake, that though Christ pleads the worth of what, as Priest, he offered, yet the soul for whom he so pleads perishes eternally. Now, where lay the fault? In sin, you say: true; but it is because there was more virtue in sin to damn, than there was in the blood pleaded by Christ to save; for he pleaded his merit, he put it into the balance against sin; but sin hath weighed down the soul of the sinner to hell, notwithstanding the weight of merit that he did put in against it. Now, what is the result, but that the Advocate goes down, as well as we; we to hell, and he in esteem? Wherefore, I say, he is concerned with us; his credit, his honor, his glory, and renown, fly all away if those for whom he pleads as an Advocate perish for want of worth in his sacrifice pleaded. But shall this ever be said of Christ? Or will it be found that any, for whom Christ as Advocate pleads, yet perish for want of worth in the price, or of neglect in the Advocate to plead it? No, no; himself is concerned, and that as to his own reputation and honor, and as to the value and virtue of his blood; nor will he lose these for want of pleading for them concerned in this office.

2. I argue again; that Christ, as Advocate, must be concerned in his plea; for that everyone, for whose salvation he advocates, is his own; so, then, if he loses, he loses his own substance and inheritance. Thus, if he loses the whole, and if he loses a part, one, any one of his own, he lost part of his all, and of his fullness; wherefore we may well think, that Christ, as Advocate, is concerned, even concerned with his people, and therefore will thoroughly plead their cause.

Suppose a man should have a horse, though lame, and a piece of ground, though somewhat barren, yet if any should attempt to take these away, he would not sit still, and so lose his own; no, saith he, "since they are mine own, they shall cost me five times more than they are worth, but I will maintain my right." I have seen men sometimes strongly engaged in law for that which, when considered by itself, one would think was not worth regarding; but when I have asked them, why so concerned for a thing of so little esteem, they have answered, O, it is some of that by which I hold a title of honor or my right to a greater income, and therefore I will not lose it. Why, thus is Christ engaged; what he pleads for is his own, his all, his fullness; yea, it is that by which he holds his royalty, for he is "King of saints" (Rev 15:3, John 6:37-39, Psa 16:5,6). It is part of his estate, and that by which he holds some of his titles of honor (Eph 5:23, Jer 50:34, Rom 11:26, Heb 2:10). Saviour, Redeemer, Deliverer, and Captain, are some of his titles of honor; but if he lost any of those, upon whose account he weareth those titles of honor, for want of virtue in his plea, or for want of worth in his blood, he lost his own, and not only so, but part of his royalty, and does also diminish and lay a blot upon his glorious titles of honor; and he is jealous of his honor; his honor he will not give to another.

 

Works of John Bunyan – The Greatness of The Soul, And Unspeakableness 0f the Loss Thereof; How Christ Manages The Office Of An Advocate.123

 

[THE PRIVILEGES OF THOSE WHO HAVE CHRIST FOR AN ADVOCATE.]

FOURTHLY, And for thy further encouragement in this matter, I will here bring in the fourth chief head-to-wit, to show what excellent privilege (I mean over and above what has already been spoken of) they have that are made partakers of the benefit of this office:-"If any man sin, we have an Advocate with the Father, Jesus Christ the righteous."

First Privilege. Thy Advocate pleads to a price paid, to a propitiation made; and this is a great advantage; yea, he pleads to a satisfaction made for all wrongs done, or to be done, by his elect: For by one offering he hath perfected for ever them that are sanctified" (Heb 10:10, 14; 9:26). "By one offering"-that is, by the offering of himself-by one offering once offered, once offered in the end of the world. This, I say, thine Advocate pleads. When Satan brings in fresh accusations for more transgressions against the law of God, he forces Christ to shift his first plea. I say he puts him not to his shifts at all; for the price once paid hath in it sufficient value, would God impute it to that end, to take away the sin of the whole world? There is a man that hath brethren; he is rich, and they are poor (and this is the case betwixt Christ and us), and the rich brother goeth to his father, and saith, Thou art related to my brethren with me, and out of my store, I pray thee, let them have sufficient, and for thy satisfaction, I will put into thy hand the whole of what I have, which perhaps is worth a hundred thousand pounds by the year; and this other sum I also give, that they be not disinherited. Will this last his poor brethren to spend a great while? But Christ's worth can never be drawn dry.

Now, set the case again, that some ill-conditioned man should take notice that these poor men live all upon the spend (and saints do so) and should come to the good man's house and complain to him of the spending of his sons, and that while their elder brother stands by, what do you think the elder brother would reply if he was as good-natured as Christ? Why, he would say, I have yet with my father in store for my brethren, wherefore seekest thou to stop his hand? As he is just, he must give them for their convenience; yea, and as for their extravagances, I have satisfied them so well, that, however he afflicteth them, he will not disinherit them. I hope you will read and hear this, not like them who say, "Let us do evil that good may come," but like those whom the love of Christ constrains to be better. However, this is the children's bread, that which they need and without which they cannot live, and they must have it, though Satan should put pins into it, in addition to that to choke the dogs. And for the further clarification of this, I will present you with these few considerations:

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But alas! I have waited, and that a long time, and have, as you advise, run from ordinance to minister, and from minister to ordinance, or, as you phrase it, from the post to the carrier, and from the carrier to the post house, to see if I could hear aught from heaven how matters went about my soul there. I have also asked those who pass by, "If they saw him whom my soul loveth," and if they had anything to communicate to me, But nothing can I get or find but generals, as I have an Advocate there who presides over the cause of his people and will thoroughly plead for their cause. But what he has done for ME, of which I am ignorant, I doubt if my soul shall by him be effectually secured, that yet a conditional verdict will be awarded concerning me, and that much bitter will be mixed with my sweet, and that I must drink gall and wormwood for my folly; for if David, and Asa, and Hezekiah, and such good men, were so served for their sins (II Chron 16:7, 12), why should I look for other dealings at the hand of God? But as to this, I will endeavor to "bear the indignation of the Lord, because I have sinned against him" (Micah 7:9) and shall count its infinite mercy, if this judgment comes to me from him, that I may "not be condemned with the world" (I Cor 11:32). I know it is dreadful walking in darkness, but if that also shall be the Lord's lot upon me, I pray God I may have faith enough to stay upon him till death, and then will the clouds blow over, and I shall see him in the light of the living.

My enemy, the devil, as you see, is of an inveigling temper; and though he has accused me before the judgment seat of God, when he comes to me at any time, he glavers and flatters as if he never did mean me harm, but I think it is that he might get further advantage against me. But I carry it now at a greater distance than formerly, and O that I was at the remotest distance, not only from him but also from that self of mine that laboureth with him for my undoing!

But although I say these things now and to you, yet I have my solitary hours, and in them, I have other strange thoughts; for thus, I think, my cause is bad, I have sinned, and I have been vile. I am ashamed of my own doings and have given my enemy the best of the staff. The law, reason, and my conscience plead for him against me, and all is true; he puts into his charge against me that I have sinned more times than there are hairs on my head. I know not anything that ever happened in my life, but it had flaws, wrinkles, spots, or some such thing in it. My eyes have seen vileness in the best of my doings; what, then, do you think God needs to see in them? Nor can I do anything yet; for all I know, I am accused by my enemy before the judgment seat of God, which is better than what is already imperfect. "I lie down in my shame, and my confusion covers my face." "I have sinned; what shall I do unto thee, O thou preserver of men?" (Jer 3:25; Job 7:20).

Reply.-Well, soul, I have heard what thou hast said, and if all be true which thou hast said, it is good and gives me ground of hope that Jesus Christ becomes your Advocate; and if that be so, no doubt but thy trial will come to a good conclusion. And be not afraid because of the holiness of God; for thine, Advocate has this for his advantage, that he pleads before a judge that is just, and against an enemy that is unholy and rejected. Nor let the thoughts of the badness of thy cause terrify thee overmuch. Cause thou hast indeed to be humble, and thou dost well to cover thy face with shame; and it is no matter how base and vile thou art in thine own eyes, provided that it comes not by renewed acts of rebellion, but through a spiritual sight of thine imperfections. Only let me advise thee here to stop. Let not thy shame nor thy self-abasing apprehension of thyself, drive thee from the firm and permanent ground of hope, which is the promise, and the doctrine of an Advocate with the Father. No; let not the apprehension of the badness of thy cause do it, forasmuch as he did never yet take cause in hand that was good, perfectly good of itself; and his excellency is, to make a man stand that has a bad cause; yea, he can make a bad cause good, in a way of justice and righteousness.

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Answer. (a.) To wait is to be of good courage, to live in expectation, and to look for deliverance, though thou hast sinned against thy God. "Wait on the Lord, be of good courage, and he shall strengthen thine heart; wait, I say, on the Lord" (Psa 27:14).

(b.) To wait upon him is to keep his way, to walk humbly in his appointments. "Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land" (Psa 37:34).

(c.) To wait upon him is to observe and keep those directions which he giveth thee; to observe even while he stands up to plead thy cause; for without this, or not doing this, a man may mar his cause in the hand of him that is to plead it; wherefore, keep thee far from an evil matter, have no correspondence with the enemy, walk humbly for the wickedness thou hast committed, and loathe and abhor thyself for it, in dust and ashes. To these things doth the Scripture everywhere direct us.

(d.) To wait, is also to incline, to hearken to those further directions which thou mayest receive from the mouth of thine advocate, as to any fresh matters that may forward and expedite a good issue of the affair in the court of heaven. The want of this was the reason that the deliverance of Israel did linger so long in former times. "O," says he, "that my people had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto him, but their time should have endured forever" (Psa 81:13-15).

(e.) Also, if it tarry long, wait for it. Do not conclude that thy cause is lost because at present thou dost not hear from court. Cry, if thou wilt, O, when wilt thou come unto me? But never let such a wicked thought pass through thy heart, saying, "This evil is of the Lord; what should I wait for the Lord any longer?" (II Kings 6:33).

(f.) But take heed that thou turnest not thy waiting into sleeping. Wait thou must, and wait patiently too; but yet wait with much longing and earnestness of spirit, to see or hear how matters go above. You may observe, that when a man that dwells far down in the country, and has some business at the term, in this or another of the king's courts, though he will wait his lawyer's time and convenience, yet he will so wait as still to inquire at the post house, or at the carrier's, or if a neighbor comes down from term, at his mouth, for letters, or any other intelligence, if possibly he may arrive to know how his cause speeds, and whether his adversary or he, has the day. Thus, I say, thou must wait upon thine Advocate. His ordinances are his post house, his ministers are his carriers, where tidings from heaven are to be had, and where those that are sued in that court by the devil may, at one time or another, hear from their lawyer, their advocate, how things are like to go. Wherefore, I say, wait at the posts of wisdom's house, go to ordinances with expectation to hear from thy Advocate there; for he will send in due time; "though it tarry, wait for it; because it will surely come, it will not tarry" (Hab 2:1-3). And now, soul, I have answered thy request, and let me hear what thou sayest unto me.

Soul.-Truly, says the soul, methinks that by what you have said, I may have this blessed Jesus to be mine Advocate; for I think, verily, I have entertained him to be mine Advocate. I have also revealed my cause unto him, yea, committed both it and myself unto him; and, as you say, I wait; oh! I wait! and my eyes fail to look upward. Fain would I hear how my soul standeth in the sight of God, and whether my sins, which I have committed since light and grace were given unto me, be by mine Advocate, taken out of the hand of the devil, and by mine Advocate removed as far from me as the ends of the earth are asunder; whether the verdict has gone on my side, and what a shout there was among the angels when they saw it went well with me! 

Works of John Bunyan – The Greatness of The Soul, And Unspeakableness 0f the Loss Thereof; How Christ Manages The Office Of An Advocate.120

 

by Thomas Sadler, oil on canvas, 1684

Quoted from the Genevan or Puritan translation. This, therefore, must first be believed by you before you will reveal your cause to him.

(d.) They must also be convinced this Christ is tender, and will not be offended at the dullness of his client. Some men can reveal their cause to their lawyers better than others, and they are more serviceable and handy in that affair than others. But, says the Christian, I am dull and stupid that way; will not Christ be shy and shy with me because of this? Honest heart! He hath a supply of thy defects in himself and knows what thou wants and where the shoe pinches, though thou art not able distinctly to open matters to him. The child is pricked with a pin, and lies crying in the mother's lap, but cannot show its mother where the pin is; but there is pity enough in the mother to supply this defect of the child; wherefore she undresses it, opens it, searches every clout from head to the foot of the child, and so finds where the pin is. Thus will thy lawyer do; he will search and find out thy difficulties, and where Satan seeketh an advantage of thee, accordingly will provide his remedy.

(e.) O, but will he not be weary? The prophet complains of some, "that they weary God" (Isa 7:13). And mine is a very cross and intricate cause; I have wearied many a good man while I have been telling my tale unto him, and I am afraid that I shall also weary Jesus Christ. Answer. Soul, he suffered and did bear with the manners of Israel forty years in the wilderness, and hast thou tried him half so long? (Acts 13:18). The good souls that have gone before thee have found him "a tried stone," a sure one to be trusted to as to this (Isa 28:16). And the prophet saith positively that "he fainteth not, neither is weary"; and that "there is no searching of his understanding" (Isa 40:28). Let all these things prevail with thee to believe, that if thou hast committed by cause unto him, he will bring it to pass, to a good pass, to so good a pass as will glorify God, honor Christ, save thee, and shame the devil. But,

(4.) Wouldst thou know whether Jesus Christ is thine Advocate, whether he has taken in hand to plead thy cause? Then, I ask, dost thou, together with what has been mentioned before, wait upon him according to his counsel, until things shall come to a legal issue? Thus must clients do. There are a great many turnings and windings about suits and trials at law; the enemy, also, with his supersedeas1 cavils, and motions, often defers a speedy issue; wherefore, the man whose is the concern must wait; as the prophet said, "I will look," said he, "unto the Lord; I will wait for the God of my salvation." But how long, prophet, wilt thou wait? Why, says he, "until he pleads my cause, and execute judgment for me" (Micah 7:7-10).

Perhaps when thy cause is tried, things for the present are upon this issue; thy adversary, indeed, is cast, but whether thou shalt have an absolute discharge, as Peter had, or a conditional one, as David, and as the Corinthians had, that is the question (II Sam 12:10-14). True, thou shalt be completely saved at last; but yet whether it is not best to leave to thee a memento of God's displeasure against thy sin, by awarding that the sword shall never depart from thy house, or that some sore sickness or other distresses shall haunt thee as long as thou livest, or, perhaps, that thou shalt walk without the light of God's countenance for several years and a day. Now, if any of these three things happen unto thee, thou must exercise patience, and wait; thus did David-"I waited patiently"; and again he exercises his soul in this virtue, saying "My soul, wait thou only upon God; for my expectation is from him" (Psa 62:5). For now we are judged of the Lord, that we may not be condemned with the world. And by this judgment, though it sets us free from their damnation, yet we are involved in many troubles, and, perhaps, must wait many a day before we can know that, as to the main, the verdict hath gone on our side. Thus, therefore, to thy waiting upon him without fainting, it is meet that thou shouldest know the methods of him that manages thy cause for thee in heaven; and suffer not mistrust to break in and bear sway in thy soul, for "he will" at length "bring thee forth to the light, and thou shalt behold his righteousness. She, also, that is thine enemy shall see it, and shame shall cover her which saith unto thee, Where is the Lord thy God?" (Micah 7: 9-10).

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Quoted from the Genevan, or Puritan translation. This, therefore, must first be believed by thee before thou wilt reveal thy cause unto him.

(b.) A man, when his estate is called into question, I mean his right and title to that, will be very cautious, especially if he also questions his title to it himself, to whom he reveals that affair; he must know him to be not only friendly but faithful, to whom he reveals such a secret as this. Thus, it is with Christ and the soul. If the soul is not somewhat persuaded of the faithfulness of Christ—to wit, that if he can do him no good, he will do him no harm—he will never reveal his cause unto him but will seek to hide his counsel from the Lord. This, therefore, is another thing by which thou mayest know that thou hast Christ for thine Advocate, if thou hast heartily and in very deed revealed thy cause unto him. Now, they that do honestly reveal their cause to their lawyer will endeavor to possess him, as I hinted before, with the worst; they will, with words, make it as bad as they may; for I think they, by that means, shall prepare him for the worst that my enemy can do. And thus souls deal with Jesus Christ; see Psalms 51 and 38, with several others that might be named, and see if God's people have not done so. "I said," saith David, "I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin." But,

(3.) Hast thou Jesus Christ for thine Advocate? or wouldst thou know if thou hast? Then I ask again, Hast thou committed thy cause to him? When a man entertains his lawyer to stand for him and to plead his cause, he does not only reveal but commit his cause to him. "I would seek unto God," says Eliphaz to Job, "and unto God would I commit my cause" (Job 5:8). Now there is a difference between revealing my cause and committing it to a man. To reveal my cause is to open it to one, and to commit it to him is to trust it in his hand. Many a man will reveal his cause to him unto whom he will yet be afraid to commit it; but now, he that entertains a lawyer to plead his cause, doth not only reveal but commit his cause into him. As suppose right to his estate be called in question; why, then, he not only reveals his cause to his lawyer, but puts into his hands his evidence, deeds, leases, mortgages, bonds, or what else he hath, to show a title to his estate by. And thus doth Christians deal with Christ; they deliver up all unto him-to wit, all their signs, evidence, promises, and assurances, which they have thought they had for heaven and the salvation of their souls, and have desired him to peruse, to search, and try them every one. "And see if there be any wicked way in me, and lead me in the way everlasting" (Psa 139:23-24). This is committing of thy cause to Christ, and this is the hardest task of all, for the man that doth thus, he trusteth Christ with all; and it implieth, that he will live and die, stand and fall, lose and win, according as Christ will manage his business. Thus did Paul, (II Tim 1:12), and thus Peter admonishes us to do. Now he that doth this must be convinced,

(a.) Of the ability of Jesus Christ to defend him; for a man will not commit so great a concern as his all is to his friend. No; not to his friend, be he never so faithful, if he perceives not in his ability to save him, and to preserve what he hath, against all the cavils of an enemy. And hence it is that the ability of Jesus Christ, to the saving of his people, is so much insisted on in the Scripture; as "I have laid help upon one that is mighty" (Psa 89:19). "I That speak in righteousness, mighty to save" (Isa 63:1). And again, "He shall send them a Saviour, and a great one" (Isa 19:20).

(b.) As they must be convinced of his ability to help them, so they must of his courage; a man that has parts sufficient may yet fail his friend for want of courage; wherefore, the courage, and greatness of Christ's Spirit, as to his undertaking of the cause of his people, is also amply set out in Scripture. "He shall not fail nor be discouraged, till he has set judgment in the earth," "till he sends forth judgment unto victory" (Isa 42:4; Matt 12:20).

(c.) They must also be convinced of his willingness to do this for them; for though one be able and of courage sufficient, yet if he is not willing to undertake one's cause, what is it the better? Wherefore, he declareth his willingness also, and how ready he is to stand up to plead the cause of the poor and of them that are in want. "The Lord will plead their cause, and spoil the soul of those that spoiled them" (Prov 22:23).

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Question. You will say, How should I know that?

Answer. I answer Hast thou well considered the nature of the crime wherewith thou standest charged at the bar of God? Hast thou also considered the justness of the Judge? Again I ask, Hast thou considered what truth, as to matter of fact, there is in the things whereof thou standest accused? Also, Hast thou considered the cunning, the malice, and diligence of thy adversary, with the greatness of the loss thou art like to sustain, shouldst thou with Ahab, in the book of Kings, (I Kings 22:17-23), or with the hypocrites in Isaiah, (Isa 6:5-10), have the verdict of the Lord God go out from the throne against thee? I ask thee these questions, because if thou art in the knowledge of these things to seek, or if thou art not deeply concerned about the greatness of the damage that will certainly overtake thee, and that forever, shouldest thou be indeed accused before God, and have none to plead thy cause, thou hast not, nor canst not, let what will come upon thee, have been with Jesus Christ to plead thy cause; and so, let thy case be never so desperate, thou standest alone and hast no helper (Job 30:13, 9:13) Or if thou hast, they, not being the advocate of God's appointing, must needs fall with thee, and with thy burden. Wherefore, consider of this seriously, and return thy answer to God, who can tell if truth shall be found in thy answers, better by far than any; for it is he that tries the reins and the heart, and therefore to him I refer thee. But,

(2.) Wouldst thou know whether Jesus Christ is the advocate? Then I ask again, Hast thou revealed thy cause unto him?-I say, Hast thou revealed thy cause unto him? For he that goeth to law for his right, must not only go to a lawyer, and say, Sir, I am in trouble, and am to have a trial at law with mine enemy, pray to undertake my cause; but he must also reveal to his lawyer his cause. He must go to him and tell him what is the matter, how things stand, where the shoe pinches, and so on. Thus did the church of old, and thus doth every true Christian now; for though nothing can be hidden from him, yet he will have things out of thine own mouth; he will have thee to reveal thy matters unto him (Matt 20:32). "O Lord of hosts," said Jeremiah, "that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause" (Jer 11:20). And again; "But, O Lord of hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them; for unto thee have I opened my cause" (Jer 20:12). Seest thou here, how saints of old were wont to do? how they did, not only in a general way, entreat Christ to plead their cause, but in a particular way, go to him and reveal, or open their cause unto him?

O! It is excellent to behold how some sinners will do this when they get Christ and themselves in a closet alone; when they, upon their bare knees, are pouring out of their souls before him; or, like the woman in the gospel, telling him all the truth (Mark 5). O! saith the soul, Lord, I have come to thee upon an earnest business; I am arrested by Satan; the bailiff was my own conscience, and I am like to be accused before the judgment seat of God. My salvation lies at stake; I am questioned for my interest in heaven; I am afraid of the Judge; my heart condemns me (I John 3:20). Mine enemy is subtle, and wanteth not malice to prosecute me to death, and then to hell. Also, Lord, I am sensible that the law is against me, for indeed I have horribly sinned, and thus and thus have I done. Here I lie open to law, and there I lie open to law; here I have given the adversary advantage, and there he will surely have a hank11 against me. Lord, I am distressed, undertake for me! And there are some things that thou must be acquainted with about thine Advocate before thou wilt venture to go thus far with him. As,

(a.) Thou must know him to be a friend, and not an enemy, unto whom thou openest thy heart; and until thou comest to know that Christ is a friend to thee, or to souls in thy condition, thou wilt never reveal thy cause unto him, not thy whole cause unto him. And it is from this that so many that have soul causes hourly depending before the throne of God, and that are in danger every day of eternal damnation, forbear to entertain Jesus Christ for their Advocate, and so wickedly conceal their matters from him; but "he that hideth his sins shall not prosper" (Prov 28:13)

Works of John Bunyan – The Greatness of The Soul, And Unspeakableness 0f the Loss Thereof; How Christ Manages The Office Of An Advocate.117

 

[WHO HAVE CHRIST FOR AN ADVOCATE]

Therefore it is of absolute necessity that an advocate be provided for the strong as for the weak. "Any man"—he"that is most holy, most reformed, most refined, and most purified—may as soon be in the dirt as the weakest Christian, and, so far as I can see, Satan's design is against them most. I am sure the greatest sins have been committed by the biggest saints. This wayfaring man came to David's house, and when he stood up against Israel, he provoked David to number the people (II Sam 12:4, 7; I Chron 21:1). Wherefore they have as much need of an advocate as have the youngest and most feeble of the flock. What a mind had he to try a fall with Peter! And how quickly did he break the neck of Judas! The like, without doubt, he had done to Peter, had not Jesus, by stepping in, prevented As long as sin is in our flesh, there is danger. Indeed, he says of the young men that they are strong and that they have overcome the wicked one, but he does not say they have killed him.

 As long as the devil is alive there is danger, and though a strong Christian may be too hard for, and may overcome him in one thing, he may be too hard for, yea, and may overcome him two for one afterward. Thus he served David, and thus he served Peter, and thus he, in our day, has served many more. The strongest are weak, and the wisest are fools when suffered to be sifted as wheat in Satan's sieve; yea, and have often been so proved, to the wounding of their great hearts and the dishonor of religion. To conclude this: God of his mercy hath sufficiently declared the truth of what I say, by preparing for the best, the strongest, and most sanctified, as well as for the least, weakest, and most feeble saint, as Advocate-"My little children, I write unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous."

2. But some may object, saying that what has been said as to discovering for whom Christ is an Advocate has been too general and, therefore, would have me come more to particulars, else they can get no comfort. Well, inquiring soul, so I will; and, therefore, hearken to what I say.

(1.) Wouldest thou know whether Christ is thine Advocate or not? I ask, Hast thou entertained him so to be? When men have suits of law depending in any of the king's courts above, they entertain their attorney or advocate to plead their cause, and so he pleads for them. I say, hast thou entertained Jesus Christ for thy lawyer to plead thy cause? "Plead my cause, O Lord," said David (Psa 35:1); and again, "Judge me, O God, and plead my cause" (Psa 43:1). This, therefore, is the first thing that I would propose to thee: Hast thou, with David, entertained him for thy lawyer, or, with good Hezekiah, cried out, "O Lord, I am oppressed; undertake for me" (Isa 38:14). What sayest thou, soul? Hast thou been with him, and prayed him to plead thy cause, and cried unto him to undertake for thee? This I call entertaining of him to be thy advocate, and I choose to follow the similitude, both because the Scripture seems to smile upon such a way of discourse and because thy question doth naturally lead me to it. Wherefore, I ask again, hast thou been with him? Hast thou entertained him? Hast thou desired him to plead thy cause?

Question. Thou wilt say unto me, How should I know that I have done so?

Answer. I answer Art thou sensible that thou hast an action commenced against thee in that high court of justice that is above? I say, Art thou sensible of this? For the defendants, all God's people are defendants not used to entertain their lawyers, but from knowledge, that an action either is or may be, commenced against them before the God of heaven. If thou sayest yea, then I ask, Who told thee that thou standest accused for transgression before the judgment seat of God? I say, Who told you so? Hath the Holy Ghost, hath the world, or hath thy conscience? For nothing else, as I know of, can bring such tidings to thy soul.

Again; Hast thou found a failure in all others that might have been entertained to plead thy cause? Some make their sighs, their tears, their prayers, and their reformations, their advocates-"Hast thou tried these and found them wanting?" Hast thou seen thy state to be desperate if the Lord Jesus does not undertake to plead thy cause? for Jesus is not entertained so long as men can make a shift without him. But when it comes to this point, I perish forever, notwithstanding the help of all, if the Lord Jesus steps not in. Then Lord Jesus, Lord Jesus, good Lord Jesus! undertake for me. Hast thou therefore been with Jesus Christ as concerned in thy soul, as heartily concerned about the action that thou perceives to be commenced against thee?

Works of John Bunyan – The Greatness of The Soul, And Unspeakableness 0f the Loss Thereof; How Christ Manages The Office Of An Advocate.116

 

[WHO HAVE CHRIST FOR AN ADVOCATE]

Wherefore, after he had said, "My little children, I write unto you, that ye sin not"; he then adds, with enlargement, "If any man sin, we have an Advocate with the Father." Yet the little children may well be mentioned first since they most want the knowledge of it, are most feeble, and so by sin may be forced most frequently to act faith on Christ, as Advocate. Besides, they are most ready, through temptation, to question whether they have so good a right to Christ in all his offices as have better and more well-grown saints; and, therefore, they, in this the apostle's salutation, are first set down in the catalog of names:My little children, I write unto you, that ye sin not. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous." So, then, the children of God are those who have the Lord Jesus, an Advocate for them with the Father. The last and biggest, the oldest and youngest, the feeblest and the strongest; ALL the children have an Advocate with the Father, Jesus Christ the righteous.

(1.) Since, then, the children have Christ as their advocate, art thou a child? Art thou begotten of God by his word? (James 1:18). Hast thou in thee the spirit of adoption? (Gal 4:1-6). Canst thou in faith say, Father, Father, to God? Then is Christ thy Advocate, thine Advocate, "now to appear in the presence of God for thee" (Heb 9:24). To appear there, and to plead there, in the face of the court of heaven, for thee; to plead there against thine adversary, whose accusations are dreadful, whose subtlety is great, whose malice is inconceivable, and whose rage is intolerable; to plead there before a just God, a righteous God, a sin-revenging God: before whose face thou wouldst die if thou wast to show thyself, and at his bar to plead thine own cause. But,

(2.) There is a difference in children; some are bigger than some; there are children and little children.My little children, I write unto you." Little children; some of the little children can neither say Father, nor so much as know that they themselves are children.

This is true in nature, and so it is in grace; therefore, notwithstanding what was said under the first head, it does not follow that if I am a child, I must certainly know it, and also be able to call God, Father. Let the first, then, serve to poise and balance the confident ones, and let this be for the relief of those more feeble; for they that are children, whether they know it or not, have Jesus Christ for their Advocate, for Christ is assigned to be our Advocate by the Judge, by the King, by our God and Father, although we have not known it. True, at present, there can come from hence, to them that are thus concerned in the advocateship of Christ, but little comfort; but yet it yields them great security; they have "an Advocate with the Father, Jesus Christ the righteous." God knows this, the devil feels this, and the children shall have the comfort of it afterward. I say the time is coming when they shall know that even then, when they knew it not, they had an Advocate with the Father; an Advocate who was neither loath, nor afraid, nor ashamed, to plead for their defense against their proudest foe. And will not this, when they know it, yield them comfort? Doubtless, it will; yea, more, and of a better kind than that which flows from the knowledge that one is born into crowns and kingdoms.

Again; as he is an Advocate for the children, he is also, as before was hinted, for the strong and experienced; for no strength in this world secureth from the rage of hell, nor can any experience, while we are here, fortify us against his assaults. There is also an incident in the best to sin; and the bigger man, the bigger fall; for the more hurt, the greater damage.