The Works of John Bunyan, vol 1, John Bunyan [reading like a writer TXT] 📗

(6.) God has put the fallen angels into chains, (II Peter 2:4; Rev 20:1,2), that they might not follow us too fast, and has enlarged us, (Psa 4:1), and directed our feet in the way of his steps, that we may haste us to the strong tower and city of refuge for succour and safety, and has given good angels a charge to look to us (Heb 1:14; Psa 34:7). (7.) God has promised that we, at our counting days, shall be spared, “as a man spareth his own son that serveth him” (Mal 3:17).

Now, from all these things, it appears that we have indulgence at God’s hand, and that our weaknesses, as our Christ manages the matter for us, are so far off from laying a block or bar in the way to the enjoyment of favour, that they also work for our good; yea, and God’s foresight of them has so kindled his bowels and compassion to us, as to put him upon devising of such things for our relief, which by no means could have been, had not sin been with us in the world, and had not the best of saints been “as a brand plucked out of the burning.”

I have seen men (and yet they are worse than God) take most care of, and, also, best provide for, those of their children that have been most infirm and helpless; 10 and our Advocate “shall gather his lambs with his arms, and carry them in his bosom”; yea, and I know that there is such an art in showing and making mention of weaknesses as shall make the tears stand in a parent’s eyes, and as shall make him search to the bottom of his purse to find out what may do his weakling good. Christ, also, has that excellent art, as he is an Advocate with the Father for us; he can so make mention of us and of our infirmities, while he pleads before God, against the devil, for us, that he can make the bowels of the Almighty yearn towards us, and to wrap us up in their compassions. You read much of the pity, compassion, and of the yearning of the bowels of the mighty God towards his people; all which, I think, is kindled and made burn towards us, by the pleading of our Advocate. I have seen fathers offended with their children; but when a brother had turned a skillful advocate, the anger has been appeased, and the means have been concealed. We read but little of this Advocate’s office of Jesus Christ, yet much of the fruit of it is extended to the churches; but as the cause of smiles, after offences committed, is made manifest afterwards, so at the day when God will open all things, we shall see how many times our Lord, as an Advocate, pleaded for us, and redeemed us by his so pleading, unto the enjoyments of smiles and embraces, who, for sin, but a while before, were under frowns and chastisements. And thus much for the making out how Christ doth manage his office of being an Advocate for us with the Father-“If any man sin, we have an Advocate with the Father, Jesus Christ the righteous.”

[WHO HAVE CHRIST FOR AN ADVOCATE]

THIRDLY, And I shall come now to the third head; to wit, to show you more particularly who they are that have Jesus Christ for their Advocate.

In my handling of this head, I shall show, First, That this office of an advocate differeth from that of a priest, and how. Second, I shall show you how far Christ extendeth this his office of advocateship-I mean, in matters concerning the people of God, And then, Third, I shall come more directly to show who they are that have Christ for their Advocate.

First, For the first of these, That this office of Christ, as an Advocate, differeth from that of a Priest. That he is a Priest, a Priest for ever, I heartily acknowledge; but that his priesthood and advocateship should be one and the selfsame office, I cannot believe.

1. Because they differ in name. We may as well say a father, as such, is a son, or that father and son is the selfsame relation, as say a priest and an advocate, as to office, are but one and the same thing. They differ in name as much as priest and sacrifice do: a priest is one, and a sacrifice is another; and though Christ is Priest and Sacrifice too, yet, as a Priest, he is not a Sacrifice, nor, as a Sacrifice, a Priest.

2. As they differ in name, so they differ in the nature of office.

A priest is to slay a sacrifice; an advocate is to plead a cause; a priest is to offer his sacrifice, to the end that, by the merit thereof, he may appease; an advocate is to plead, to plead according to law; a priest is to make intercession, by virtue of his sacrifice; an advocate is to plead law, because amends is made.

3. As they differ in name and nature, so they also differ as to their extent. The priesthood of Christ extendeth itself to the whole of God’s elect, whether called or in their sins; but Christ, as Advocate, pleadeth only for the children.

4. As they differ in name, in nature, and extent, so they differ as to the persons with whom they have to do. We read not anywhere that Christ, as Priest, has to do with the devil as an antagonist, but, as an Advocate, he hath.

5. As they differ in these, so they differ as to the matters about which they are employed. Christ, as Priest, concerns himself with every wry thought, and, also, with the least imperfection or infirmity that attends our most holy things; but Christ, as Advocate, doth not so, as I have already showed.

6. So that Christ, as Priest, goes before, and Christ, as an Advocate, comes after; Christ, as Priest, continually intercedes; Christ, as Advocate, in case of great transgressions, pleads: Christ, as Priest, has need to act always, but Christ, as Advocate, sometimes only. Christ, as Priest, acts in times of peace; but Christ, as Advocate, in times of broils, turmoils, and sharp contentions; wherefore, Christ, as Advocate, is, as I may call him, a reserve, and his time is then to arise, to stand up and plead, when HIS are clothed with some filthy sin that of late they have fallen into, as David, Joshua, or Peter. When some such thing is committed by them, as ministereth to the enemy a show of ground to question the truth of their grace; or when it is a question, and to be debated, whether it can stand with the laws of heaven, with the merits of Christ, and the honour of God, that such a one should be saved.

Now let an advocate come forth, now let him have time to plead, for this is a fit occasion for the saints’ Advocate to stand up to plead for the salvation of his people. But, Second, I come next to show you how far this office of an Advocate is extended. I hinted at this before, so now shall be the more brief. 1. By this office he offereth no sacrifice; he only, as to matter of justice, pleads the sacrifice offered. 2. By this office he obtains the conversion of none; he only thereby secureth the converted from the damnation which their adversary, for sins after light and profession, endeavoureth to bring them to. 3. By this office he prevents not temporal punishment, but by it he chiefly preserveth the soul from hell. 4. By this office he brings in no justifying righteousness for us, he only thereby prevaileth to have the dispose of that brought in by himself, as Priest, for the justifying of those, by a new and fresh act, who had made their justification doubtful by new falls into sin. And this is plain in the history of our Joshua, so often mentioned before (Zech 3).

5. As Priest, he hath obtained eternal redemption for us; and as Advocate, he by law, maintaineth our right thereto, against the devil and his angels.

Third, I come now to show you who they are that have Jesus Christ for their Advocate. And this I shall do-first, more generally, and then shall be more particular and distinct about it.

1. More generally. They are all the truly gracious; those that are the children by adoption; and this the test affirmeth-“My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous.” They are, then, the children, by adoption, that are the persons concerned in the advocateship of Jesus Christ. The priesthood of Christ extendeth itself to the whole body of the elect, but the advocateship of Christ doth not so. This is further cleared by this apostle; and in this very text, if you consider what immediately follows-“We have an Advocate,” says he, “and he is the propitiation for our sins.” He is our Advocate, and also our Priest. As an Advocate, ours only; but as a propitiation, not ours only, but also for the sins of the whole world; to be sure, for the elect throughout the world, and they that will extend it further, let them.

And I say again, had he not intended that there should have been a straiter limit put to the Advocateship of Christ than he would have us put to his priestly office, what needed he, when he speaketh of the propitiation which relates to Christ as Priest, have added-“And not for ours only”? As an Advocate, then, he engageth for us that are children; and as a Priest, too, he hath appeased God’s wrath for our sins; but as an Advocate his offices are confined to the children only, but as a Priest he is not so. He is the propitiation for our sins, and not for ours only. The sense, therefore, of the apostle should, I think, be this-That Christ, as a Priest, hath offered a propitiatory sacrifice for all; but as an Advocate he pleadeth only for the children. Children, we have an Advocate to ourselves, and he is also our Priest; but as he is a Priest, he is not ours only, but maketh, as such, amends for all that shall be saved. The elect, therefore, have the Lord Jesus for their Advocate then, and then only, when they are by calling put among the children; because, as Advocate, he is peculiarly the children’s-“My little children, WE have an Advocate.”

Objection. But he also saith, “If any man sin, we have an Advocate”; any man that sinneth seems, by the text, notwithstanding what you say, “to have an Advocate with the Father.”

Answer. By any man, must not be meant any of the world, nor any of the elect, but any man in faith and grace; for he still limits this general term, “any man,” with this restriction, “we”-Children, “if any man sin, we have an Advocate.” We, any man of us. And this is yet further made appear, since he saith that it is to them he writes, not only here, but further in this chapter-“I write unto YOU, little children; I write unto you, fathers; I write unto you, young men” (I John 2: 12,13). These are the persons intended in the text, for under these three heads are comprehended all men; for they are either children, and so men in nature, or young men, and so men in strength; or else they are fathers, and so aged, and of experience. Add to this, by “any man,” that the apostle intendeth