MEMOIR OF JOHN BUNYAN (continued 15)

This is a business of the greatest concern; men will be careful to whom they commit their children, who they make the executors of their will, in whose hand they trust the writing and evidences of their lands; but how much more careful should we be, and yet the most are the least of all careful, unto whom they commit the teaching and guidance of their souls. There are several sorts of soul shepherds in the world: 1. There are idol shepherds (Zech 6:5). 2. There are foolish shepherds (Zech 11:15). 3. There are shepherds that feed themselves, and not their flock (Eze 34:2) 4. There are hard-hearted and pitiless shepherds (Zech 9: 3). 5. There are shepherds that, instead of healing, smite, push, and wound the diseased (Eze 34:4,21). 6. There are shepherds that 'cause their flocks to go astray' (Jer 50:6). 7. And there are shepherds that feed their flock; these are the shepherds to whom thou shouldst commit thy soul for teaching and for guidance.

Question. You may ask, How should I know those shepherds?

Answer. First, surrender up thy soul unto God, by Christ, and choose Christ to be the chief Shepherd of thy soul; and He will direct thee to His shepherds, and He will, of His mercy, set such shepherds over thee 'as shall feed thee with knowledge and understanding' (1 Peter 2:25; 4:19; John 10:4,5; Song 1:7, 8; Jer 3:15; 23:4). Before thou hast surrendered up thy soul to Christ, that He may be thy chief Shepherd, thou canst not find out, nor choose to put thy soul under the teaching and guidance of His under shepherds, for thou canst not love them; besides, they are so set forth by false shepherds, in so many ugly guises, and under so many false and scandalous dresses, that, should I direct thee to them while thou art a stranger to Christ, thou wilt count them deceivers, devourers, and wolves in sheeps' clothing, rather than the shepherds that belong to the great and chief Shepherd, who is, also, the Bishop of the soul.

Yet this I will say unto thee, take heed of that shepherd that careth not for his own soul, that walketh in ways, and doth such things, as have a direct tendency to damn his own soul; I say, take heed of such an one, come not near him, let him have nothing to do with thy soul; for if he be not faithful to that which be his own soul, be sure he will not be faithful to that which is another man's. He that feeds his own soul with ashes, will scarce feed thine with the bread of life; wherefore, take heed of such an one; and many such there are in the world (Isa 44:20). 'By their fruits you shall know them;' they are for flattering of the worst, and frowning upon the best; they are for promising of life to the profane, and for slaying the souls that God would have live; they are also men that hunt souls that fear God, but for sewing pillows under those arm holes which God would have to lean upon that which would afflict them. These be them 'that, with lies, do make the heart of the righteous sad, whom I have not made sad;' saith God; and that have 'strengthened the hands of the wicked, that he shall not return from his wicked way, by promising of him life' (Eze 13:18-22).

And as thou shouldest, for thy soul's sake, choose for thyself good soul shepherds, so also, for the same reason, you should choose for yourself a good wife, a good husband, a good master, a good servant; for in all these things the soul is concerned. Abraham would not suffer Isaac to take a wife of the daughters of Canaan, (Gen 24:3); nor would David suffer a wicked servant to come into his house, or to tarry in his sight (Psa 101:7). Bad company is, also, very destructive to the soul, and so is evil communication; wherefore, be diligent to shun all these things, that thou mayest persevere in that way, the end of which will be the saving of thy soul (Prov 13:20; 1 Cor 15:33).

And since, under this head, I am fallen upon cautions, let me add these to those which I have presented to thee already:

Caution 1. Take heed, take heed of learning to do evil of any that are good. 'Tis possible for a good man to do things that are bad; but let not his bad action embolden thee to run upon sin. Seest thou a good man that stumbleth at a stone, or that slippeth into the dirt—let that warn thee to take heed; let his stumble make thee wary, let his fall make thee look well to thy goings; 'ever follow that which is good' (1 Thess 5:15). Thy soul is at stake.

Caution 2. Take heed of the good things of bad men, for in them there lies a snare also; their 'good words and fair speeches' tend to deceive (Rom 16:17, 18). Learn to be good, by the Word of God and by the holy lives of them that be good; envy not the wicked, 'nor desire to be with them;' 'choose none of his ways' (Prov 3:31; 24:1). Thy soul lies at stake.

Caution 3. Take heed of playing the hypocrite in religion. What of God and His Word thou knowest, profess it honestly, conform to it heartily, serve Him faithfully; for what is the hypocrite bettered by all his profession, 'when God taketh away his soul?' (Job 27:8).

Caution 4. Take heed of delays to turn to God, and of choosing His ways for the delight of thy heart, 'for the Lord's eye is upon them that fear Him, to deliver their souls' (Psa 33:18,19).

Caution 5. Boast not thyself of thy flocks and thy herds, of thy gold and thy silver, of thy sons and of thy daughters. What is a house full of treasures, and all the delights of this world, if thou be empty of grace, 'if thy soul be not filled with good?' (Eccl 6:3). But,

USE FOURTH.—Is it so? Is the soul such an excellent thing, and is the loss thereof so unspeakably great? Then, I pray thee, let me inquire a little of thee, what provision thou hast made for thy soul? There be many that, through their eagerness after the things of this life, do bereave their soul of good, even of that good the which if they had it would be a good to them for ever (Eccl 4:8). But I ask not concerning this; it is not what provision thou hast made for this life, but what for the life, and the world to come. 'Lord, gather not my soul with sinners,' saith David, (Psa 26:9); not with men of this world: Lord, not with them that have their portion in this life, whose belly Thou fillest with Thy hid treasures. Thus you see how Solomon laments some, and how his father prays to be delivered from their lot who have their portion in this life, and that have not made provision for their soul. Well, then, let me inquire of thee about this matter. What provision hast thou made for thy soul? And,

1. What hast thou thought of thy soul? What ponderous thoughts hast thou had of the greatness and of the immortality of thy soul? This must be the first inquiry: for he that hath not had his thoughts truly exercised, ponderously exercised, about the greatness and the immortality of his soul, will not be careful, after an effectual manner, to make provision for his soul, for the life and world to come. The soul is a man's all, whether he knows it or no, as I have already showed you. Now a man will be concerned about what he thinks is his all. We read of the poor servant that 'setteth his heart upon' his wages (Deu 24:14,15). But it is because it is his all, his treasure, and that wherein his worldly worth lieth. Why, thy soul is thy all; it is strange if thou dost not think so! and more strange if thou dost think so, and yet hast light, seldom, and trivial thoughts about it. These two seem to be inconsistent, therefore let thy conscience speak; either thou hast very great and weighty thoughts about the excellent greatness of thy soul, or else thou dost not count that thy soul is so great a thing as it is, else thou dost not count it thy all.

2. What judgment hast thou made of the present state of thy soul? I speak now to the unconverted. Thy soul is under sin, under the curse, and an object of wrath; this is that sentence that by the Word is passed upon it—'Woe unto their soul,' saith God, 'for they have rewarded evil unto themselves.' (Isa 3:9). This is the sentence of God. Well, but what judgment hast thou passed upon it while thou livest in thy debaucheries? Is it not that which thy fellows have passed on theirs before thee, saying, 'I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst' (Deu 29:19). If so, know thy judgment is gross, thy soul is miserable, and turn, or in little time thine eyes will behold all this.

3. What care hast thou had of securing of thy soul, and that it might be delivered from the danger that by sin it is brought into? if a man has a horse, a cow, or a swine that is sick, or in danger by reason of this or that casualty, he will take care for his beast, that it may not perish; he will pull it out of the ditch on the Sabbath day. But, oh! that is the day on which many men do put their soul into the ditch of sin; that is the day that they set apart to pursue wickedness in. 32 But, I say, what care hast thou taken to get thy soul out of this ditch?—a ditch out of which thou canst never get it without the aid of an omnipotent arm. In things pertaining to this life, when a man feels his own strength fail, he will implore the help and aid of another; and no man can, by any means, deliver by his own arm his soul from the power of hell, which thou also wilt confess, if thou beest not a very brute; but what hast thou done with God for help? hast thou cried? hast thou cried out? yea, dost thou still cry out, and that day and night before him—'Deliver my soul' (Psa 17:13) 'Save my soul, preserve my soul' (Psa 25:20) 'Heal my soul,' (Psa 42:4), and, 'I pour out my soul unto thee?' (Psa 62:5). Yea, canst thou say, My soul, my soul waiteth upon God, my soul thirsteth for Him, my soul followeth hard after him? (Psa 63:1,8). I say, dost thou this, or dost thou hunt thine own soul to destroy it? The soul, with some, is the game, their lusts are the dogs, and they themselves are the huntsmen, and never do they more halloo, and lure, and laugh, and sing, than when they have delivered up their soul, their darling, to these dogs—a thing that David trembled to think of, when he cried, 'Dogs have compassed me. Deliver my darling,' my soul, 'from the power of the dog' (Psa 22:16,20). Thus, I say, he cried, and yet these dogs were but wicked men. But, oh! how much is a sin, a lust, worst than a man to do us hurt; yea, worse than is a dog, (or) a lion, to hurt a lamb!

4. What are the signs and tokens that thou bearest about thee, concerning how it will go with thy soul at last? There are signs and tokens of a good, and signs and tokens of a bad end that the souls of sinners will have; there are signs of the salvation of the soul, (Heb 6:9); evident tokens of salvation; and there are signs of the damnation of the soul, evident signs of damnation (Phil 1:27,28; Job 21:29,30; 1 Sam 3:9). Now, which of these hast thou? I cannot stand here to show thee which are which; but thy soul and its salvation lieth before thee, and thou hast the book [the Holy Bible] of signs about these matters by thee; thou hast also men of God to go to, and their assemblies to frequent. Look to thyself; heaven and hell are hard by, and one of them will swallow thee up; heaven, into unspeakable and endless glory, or hell, into unspeakable and endless torment. Yet,

5. What are the pleasures and delights of thy soul now? Are they things Divine, or things natural? Are they things heavenly, or things earthly? Are they things holy, or things unholy? For look what think thou delightest in now, to those things the great God doth count thee a servant, and for and of those thou shalt receive thy wages at the day of judgment—'His servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness' (Rom 16:16).

Wicked men talk of heaven, and say they hope and desire to go to heaven, even while they continue wicked men; but, I say, what would they do there? If all that desire to go to heaven should come thither, verily they would make a hell of heaven; for, I say, what would they do there? why, just as they do here, scatter their filthiness quite over the face of heaven, and make it as vile as the pit that the devils dwell in. 33 Take holiness away out of heaven, and what is heaven? I had rather be in hell, were there none but holy ones there, than be in heaven itself with the children of iniquity. If heaven should be filled with wicked men, God would quickly drive them out, or forsake the place for their sakes. It is true, they have been sinners, and none but sinners, that go to heaven; but they are washed—' Such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God' (1 Cor 6:11). When the maidens were gathered together for the great king Ahasuerus, before they were brought to him into his royal presence, they were to be had to the house of the women, there to be purifed with things for purification, and that for twelve months together—to wit, six months with oil of myrrh, and six months with sweet odours, and other things, and so came every maiden to the king (Esth 2:3,9,12,13). God also hath appointed that those that come into His royal presence should first go to the house of the women, the church, 34 and there receive of the eunuchs things for purification, things to make us 'meet to be partakers of the inheritance of the saints in light' (Col 1:12). None can go from a state of nature to glory but by a state of grace, the Lord gives grace and glory; hence he that goeth to heaven is said to be wrought for it, fitted, prepared for it (1 Cor 5:5; Rom 19:23).

USE FIFTH, Again, fifthly, Is it so? is the soul such an excellent thing, and is the loss thereof so unspeakably great? Then this doctrine commends those for the wise ones, that above all business concern themselves with the salvation of their souls; those that make all other matters but things by the by, and the salvation of their souls the one thing needful. But, but few comparatively will be concerned with this use; for where is he that doth this? Solomon speaks of one man of a thousand (Eccl 7:28). However, some there be, and blessed be God for some; but they are they that are wise, yea, wise in the wisdom of God.

1. Because they reject what God hath rejected and that is sin. 2. Because they esteem but little of that which, by the Word, is counted but of little esteem, and that is the world. 3. Because they choose for a portion that which God commendeth unto us for that which is the most excellent thing—viz., Himself, His Christ, His heaven, His Word, His grace, and holiness; these are the great and most excellent things, and the things that He has chosen that is truly wise for his soul (and all other wise men are fools in God's account, and in the judgment of His Word), and if it be so, glory and bliss must needs be their portion, though others shall miss thereof—'The wise shall inherit glory, but shame shall be the promotion of fools' (Prov 3:35).

Let me, then, encourage those that are of this mind to be strong, and hold on their way. Soul, thou hast pitched right; I will say of thy choice as David said of Goliath's sword, 'There is none like that; give it me.' 'Hold that fast which thou hast, that no man take thy crown' (Rev 3:11). Oh! I admire this wisdom; this is by the direction of the Lawgiver; this is by the teaching of the blessed Spirit of God: not the wisdom which this world teacheth, nor the wisdom which the world doth choose, which comes to nought (1 Cor 2: 6). Surely thou hast seen something of the world to come, and of the glory of it, through faith; surely God has made thee see emptiness in that wherein others find a fulness, and vanity in that which by others is counted for a darling. Blessed are thine eyes, for they see; and thine ears, for they hear.

But who told thee that thy soul was such an excellent thing as by thy practice thou declarest thou believest it to be? What! set more by thy soul than by all the world? What! cast a world behind thy back for the welfare of a soul? Is not this to play the fool, in the account of sinners, while angels wonder at and rejoice for thy wisdom? What a thing is this, that thy soul and its welfare should be more in thy esteem than all those glories wherewith the eyes of the world are dazzled! Surely thou hast looked upon the sun, and that makes gold look like a clod of clay in thine eyesight.

But who put the thoughts of the excellencies of the things that are eternal—I say, who put the thoughts of the excellency of those things into thy mind in this wanton age?—in an age wherein the thoughts of eternal life, and the salvation of the soul, are with and to many like the Morocco ambassador and his men, men of strange faces, in strange habit, with strange gestures and behaviour, monsters to behold. But where hadst thou that heart that gives entertainment to these thoughts, these heavenly thoughts? These thoughts are like the French Protestants, banished thence where they willingly would have harbour.35 How came they to thy house, to thy heart, and to find entertainment in thy sou1? The Lord keep them in every imagination of the thoughts of thy heart for ever, and incline thine heart to seek Him more and more.

And since the whole world have slighted and despised, and counted foolish the thoughts and cogitations wherewith thy soul is exercised, what strong and mighty supporter is it upon and with which thou bearest up thy spirit, and takest encouragement in this thy forlorn, unoccupied, and singular way? for so, I daresay, it is with the most; but certainly it is something above thyself, and that is more mighty to uphold thee than is the power, rage, and malice of all the world to cast thee down, or else thou couldst not bear up, now wind and weather, now the stream and the force thereof are against thee.

Objection 1. 'I know my soul is an excellent thing, and that the world to come and its glories, even in the smallest glimpse thereof, do swallow up all the world that is here; my heart also doth greatly desire to be exercised about the thoughts of eternity, and I count myself never better than when my poor heart is filled with them; as for the rage and fury of this world, it swayeth very little with me, for my heart is come to a point; but yet, for all that, I meet with many discouragements, and such things that indeed do weaken my strength in the way.'

But, brave soul, pray tell me what the things are that discourage thee, and that weaken thy strength in the way?

Why, the amazing greatness of this my enterprise, that is one thing. I am now pursuing things of the highest, the greatest, the most enriching nature, even eternal things; and the thoughts of the greatness of them drowned me; for when the heat of my spirit in the pursuit after them is a little returned and abated, methinks I hear myself talking thus to myself: Fond fool! canst thou imagine that such a gnat, a flea, a pismire as thou art, can take and possess the heavens, and mantle thyself up in the eternal glories? If thou makest first a trial of the successfulness of thy endeavours upon things far lower, more base, but much more easy to obtain, as crowns, kingdoms, earldoms, dukedoms, gold, silver, or the like, how vain are these attempts of thine; and yet thou thinkest to possess thy soul of heaven! Away, away! by the height thereof thou mayest well conclude it is far above out of thy reach; and by the breadth thereof it is too large for thee to grasp; and by the nature of the excellent glory thereof, too good for thee to possess. These are the thoughts that sometimes discourage me, and that weaken my strength in the way.

Answer. The greatness of thy undertaking does but show the nobleness of thy soul, in that it cannot, will not, be content with such low and dry as the baseborn spirits that are of the world can and do content themselves withal. And as to the greatness of the things thou aimest at, though they be, err they are indeed, things that have not their like, yet they are not too big for God to give, and He has promised to give them to the soul that seeketh Him; yea, He hath prepared the kingdom, given the kingdom, and laid up in the kingdom of heaven, the things that thy soul longeth for, presseth after, and cannot be content without (Luke 7:32; Matt 25:14; Col 1:5; 1 Peter 1:4). As for thy making a trial of the successfulness of thy endeavours upon things more interim and base, that is but a trick of the old deceiver. God has refused to give His children the great, the brave, and glorious things of this world, a few only excepted, because He has prepared some better thing for them (1 Cor 1:27; Heb 11:36-40). Wherefore faint not, but let thy hand be strong, for thy work shall be rewarded (Gal 6:9). And since thy soul is at work for soul-things, for divine and eternal things, God will give them to thee; thou art not of the number of them that draw back unto perdition, but of them that believe to the saving of the soul; thou shalt receive the end of thy faith, the salvation of thy soul (Heb 10:39; 1 Peter 1:8,9).

Objection 2. But all my discouragement doth not lie in this. I see so much of the sinful vileness of my nature, and feel how ready it is to thrust itself forth at all occasions to the defiling of my whole man, and more. Now this added to the former, adds to my discouragement greatly.

Answer. This should be cause of humiliation and of self-abasement, but not of discouragement; for the best of saints have their weaknesses, these their weaknesses. The ladies as well as she that grinds at the mill, know what doth attend that sex; and the giants in grace as well as the weak and shrubs, are sensible of the same things, which thou layest in against thy exercising of hope, or as matter of thy discouragement. Poor David says (Psa 77:2) 'My soul refused to be comforted,' upon this very account, and Paul cries out under sense of this, 'O wretched man that I am!' and comes as it were to the borders of doubt, saying, 'Who shall deliver me?' (Rom 7:24). Only he was quick at remembering that Christ was his righteousness and price of redemption, and there he relieved himself.

Again; this should drive us to faith in Christ; for therefore are the corruptions by Divine permission still left in us; they are not left in us to drive us to unbelief, but to faith—that is, to look to the perfect righteousness of Christ for life. And for further help, consider, that therefore Christ liveth in heaven, making intercession, that thou mightest be saved by His life, not by thine, and by His intercessions, not by thy perfections (Rom 5: 6-9; Col 1:20). Let not therefore thy weaknesses be thy discouragements; only let them put thee upon the duties required of thee by the gospel—to wit, faith, hope, repentance, humility, watchfulness, diligence, etc. (1 Peter 1:13; 5:5; 2 Cor 7:11; Mark 13:37; 2 Peter 1:10).

Objection 3. But I find, together with these things, weakness and faintness as to my graces; my faith my hope, my love, and desires to these and all other Christian duties are weak; I am like the man in the dream, that would have run, but could not; that would have fought, but could not; and that would have fled, but could not.

Answer 1. Weak graces are graces, weak graces may grow stronger; but if the iron be blunt, put to the more strength (Eccl 10:10). 2. Christ seems to be most tender of the weak: 'He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young.' (Isa 40:11). And again, 'I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick' (Eze 34:16). Only here will thy wisdom be manifested—to wit, that thou grow in grace, and that thou use lawfully and diligently the means to do it (2 Peter 3:18; Phil 2:10,11; 1 Thess 3:11-13).

USE SIXTH, I come, in the next place, to a use of terror, and so I shall conclude. Is it so? is the soul such an excellent thing, and is the loss thereof so unspeakably great? Then this showeth the sad state of those that lose their souls. We use to count those in a deplorable condition, that by one only stroke, are stript of their whole estate; the fire swept away all that he had; or all that he had was in such a ship, and that ship sunk into the bottom of the sea; this is sad news, this is heavy tidings, this is bewailed of all, especially if such were great in the world, and were brought by their loss from a high to a low, to a very low condition; but alas! what is this to the loss about which we have been speaking all this while? The loss of an estate may be repaired, or if not, a man may find friends in his present deplorable condition to his support, though not recovery; but far will this be from him that shall lose his soul. Ah! he has lost his soul, and can never be recovered again, unless hell fire can comfort him; unless he can solace himself in the fiery indignation of God; terrors will be upon him, anguish and sorrow will swallow him up, because of present misery; slighted and set at nought by God and His angels, he will also be in this miserable state, and this will add to sorrow, sorrow, and to his vexation of spirit, howling.

To present you with emblems of tormented spirits, or to draw before your eyes the picture of hell, are things too light for so ponderous a subject as this; nor can any man frame or invent words, be they never so deep and profound, sufficient to the life to set out the torments of hell.

All those expressions of fire, brimstone, the lake of fire, a fiery furnace, the bottomless pit, and a hundred more to boot, are all too short to let forth the miseries of those that shall be damned souls. 'Who knoweth the power or God's anger?' (Psa 90:11). None at all; and unless the power of that can be known, it must abide as unspeakable as the love of Christ, which passeth knowledge.

We hear it thunder, we see it lighten; yea, eclipses, comets, and blazing stars are all subject to smite us with terror; the thought of a ghost, of the appearing of a dead wife, a dead husband, or the like, how terrible are these things! 36 But alas, what are these? mere flea bitings, nay, not so bad, when compared with the torments of hell. Guilt and despair, what are they? Who understands them unto perfection? The ireful looks of an infinite Majesty, what mortal in the land of the living can tell us to the full, how dismal and breaking to the soul of a man it is, when it comes as from 'the power of His anger,' and arises from the utmost indignation? Besides, who knows of all the ways by which the Almighty will inflict His just revenges upon the souls of damned sinners? When Paul was caught up to the third heaven, he heard words that were unspeakable; and he that goes down to hell shall hear groans that are unutterable. Hear, did I say? they shall feel them, they shall feel them burst from their wounded spirit as thunderclaps do from the clouds. Once I dreamed that I saw two (whom I knew) in hell, and methought I saw a continual dropping from heaven, as of great drops of fire lighting upon them, to their sore distress. Oh! words are wanting, thoughts are wanting, imagination and fancy are poor things here; hell is another kind of place and state than any alive can think; and since I am upon this subject, I will here treat a little of hell as the Scriptures will give me leave, and the rather because I am upon a use of terror, and because hell is the place of torment (Luke 16).

1. Hell is said to be beneath, as heaven is said to be above; because as above signifieth the utmost joy, triumph, and felicity, so beneath is a term most fit to describe the place of hell by, because of the utmost opposition that is between these two; hell being the place of the utmost sorrow, despair, and misery; there are the underlings ever trampled under the feet of God; they are beneath, below, under (Prov 15:24)!

2. Hell is said to be darkness, and heaven is said to be light; light, to show the pleasureableness and the desireableness of heaven; and darkness, to show the dolesome and wearisomeness of hell; and how weary, oh! how weary and wearisomely, as I may say, will damned souls turn themselves from side to side, from place to place, in hell, while swallowed up in the thickest darkness, and griped with the burning thoughts of the endlessness of that most unutterable misery (Matt 22:13)!

3. Men are said to go up to heaven, but they are said to go down to hell; up, because of exaltation, and because they must abound in beauty and glory that go to heaven; down, because of those sad dejections, that great deformity and vile contempt that sin hath brought them to that go to hell (Eze 32:18).

4. Heaven is called a hill or mount, (Heb 12); hell is called a pit, or hole, (Rev 9:2); heaven, a mount, the mount Zion, (Rev 14); to show how God has, and will exalt them that loved Him in the world; hell, a pit or hole, to show how all the ungodly shall be buried in the yawning paunch and belly of hell, as in a hollow cave.

5. Heaven! It is said of heaven, the height of heaven, (Job 22:12). and of hell, the bottomless pit, (Rev 9:2; 20:3). The height of heaven, to show that the exaltation of them that do ascend up thither is both perfect and unsearchable; and hell, the bottomless pit, to show that the downfall of them that descend in thither will never be at an end—down, down, down they go, and nothing but down, down still!

6. Heaven! It is called the paradise of God, (Rev 2:7); but hell, the burning lake (Rev 20:15). A paradise, to show how quiet, harmless, sweet, and beautiful heaven shall be to them that possess it, as the garden was at the beginning of the creation; hell, the burning lake, to allude to Sodom, that since its destruction is turned into a stinking lake, and to show that as their distress was unutterable, and to the highest amazement, full of confusion and horror, when that tempestuous storm of fire and brimstone was rained from the Lord out of heaven upon them, so, to the utmost degree, shall it be with the souls that are lost and cast into hell.

7. It is said that there are dwelling houses, or places in the kingdom of heaven (John 14: 1-3; Zech 3:7; Isa 57:1,2). And also that there are the cells or the chambers of death in hell (Prov 7:27). There are mansions or dwelling places in heaven, to show that every one of them that go thither might have his reward, according to his work; and that there is hell, and the lowest hell (Deu 32:22; Psa 86:13). And the chambers of death in hell to show there are places and states in hell too, for sinners to be imprisoned in, according to their faults; hence it is said of some, These shall receive greater damnation, (Luke 20:47); and of others, That it shall be more tolerable for Sodom and Gomorrah in the judgment than for them, etc. (Luke 10:12, 14).

The lowest hell. How many hells there are above that, or more tolerable tormenting places than the most exquisite torments there, God, and they that are there, know best; but degrees without doubt there are; and the term 'lowest' shows the utmost and most exquisite distress; so the chambers of death, the second death in hell, for so I think the words should be understood—'Her house is the way to hell, going down to the chambers of death' (Prov 7:27). These are the chambers that the chambers in the temple, or that the dwelling places in the house in heaven, are opposed to: and this opposition shows, that as there will be degrees of glory in heaven, so there will of torments in hell; and there is all reason for it, since the punishment must be inflicted by God, the infinitely just. Why should a poor, silly, ignorant man, though damned, be punished with the same degree of torment that he that has lived a thousand times worse shall be punished with? It cannot be; justice will not admit it; guilt, and the quality of the transgression, will not admit it; yea, the tormenting fire of hell itself will not admit it; for if hell fire can kindle upon nothing but sin, and the sinner for the sake of it, and if sin be as oil to that fire, as the Holy Ghost seems to intimate, saying, 'Let it come into his bowels like water, and like oil into his bones' (Psa 109:18). Then as the quantity of the oil is, so will the fire burn, and so will the flaming flame ascend, and the smoke of their torment, for ever and ever. Suppose a piece of timber a little bedaubed with oil, and another that has been soaking in it many a year, which of these two, think you, would burn fiercest? and from whence would the flaming flame ascend highest, and make the most roaring noise? Suppose two vessels filled with oil, one containing the quantity of a pint, the other containing the quantity of a hogshead, and suppose that in one place they were both set on fire, yet so that they might not intermix flames; nay, though they did, yet all would conclude that the most amazing roaring flame would be upon the biggest vessel, and would be the effect of the greatest quantity of oil; so it will be with the wicked in hell. The lowest hell is for the biggest sinners, and theirs will be the greater damnation, and the more intolerable torment, though he that has least of this oil of sin in his bones, and of the kindlings of hell fire upon him, will find he has hell enough, and will be weary enough thereof, for still he must struggle with flames that are everlasting; for sin is such a thing, that it can never be burned out of the soul and body of a damned sinner.

But again; having treated thus of hell, we will now speak a word or two of sin, for that is it upon which hell fire seizes, and so on the soul by that. Sin! it is the sting of hell—the sting of death is sin (1 Cor 15:56). By 'death' in this place we must not understand that which is natural, but that which is in hell, the second death, even everlasting damnation; for natural death the saints die, yea, and also many sinners, without the least touch of a sting from that; but here is a death that has a sting to hurt, to twinge, and wound the sinner with, even then when it has the utmost mastery of him. And this is the death that the saved are delivered from; not that which is natural, for that is the end of them as of others (1 Cor 15:55; Eccl 2:15, 16). But the second death, the death in hell, for that is the portion of the damned, and it is from that that the saints have a promise of deliverance—'He that overcometh shall not be hurt of the second death' (Rev 2:11). And again, 'Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power' (Rev 20:6). It is this death, then, that hath the chambers to hold each damned soul in: and sin is the twining, winding, biting, poisoning sting of this death, or of these chambers of hell, for sinners to be stricken, stung, and pierced with. 'The sting of death is sin.' Sin, the general of it, 37 is the sting of hell, for there would be no such thing as torment even there, were it not that sin is there with sinners; for, as I have hinted already, the fire of hell, the indignation and wrath of God, can fasten and kindle upon nothing but for or because of sin; sin, then, as sin, is the sting and the hell of hells, of the lowest and upmost hells. Sin, I say, in the nature of it, simply as it is concluded both by God and the damned to be a breach of His holy law, so it is the sting of the second death, which is the worm of hell. But then, as sin is such a sting in itself, so it is heightened, sharpened, and made more keen and sharp by those circumstances that as concomitants attend it in every act: for there is not a sin at any time committed by man, but there is some circumstance or other attends it, that makes it, when charged home by God's law, bigger and sharper, and more venom and poisonous to the soul than if it could be committed without them; and this is the sting of the hornet, the great sting. I sinned without a cause to please a base lust, to gratify the devil; here is the sting! Again, I preferred sin before holiness, death before life, hell before heaven, the devil before God, and damnation before a Saviour; here is the sting! Again, I preferred moments before everlastings, temporals before eternals, to be racked and always slaying before the life that is blessed and endless; here is the sting! Also, this I did against light, against convictions, against conscience, against persuasion of friends, ministers, and the godly lives which I beheld in others; here is the sting! Also, this I did against warnings, forewarnings, yea, though I saw others fall before my face by the mighty hand of God for committing of the same; here is the sting!

Sinners, would I could persuade you to hear me out! A man cannot commit a sin, but, by the commission of it, he doth, by some circumstance or other, sharpen the sting of hell, and that to pierce himself through and through, and through, with many sorrows (1 Tim 6:10) Also, the sting of hell to some will be, that the damnation of others stand upon their score, for that by imitating of them, by being deluded by them, persuaded by them, drawn in by them, they perish in hell for ever; and hence it is that these principal sinners must die all these deaths in themselves, that those damned ones that they have drawn into hell are also to bear in their own souls for ever. And this God threatened to the prince of Tyrus, that capital sinner, because by his pride, power, practice, and policy, he cast down others into the pit; therefore saith God to him, 'They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas.' And again; 'Thou shalt die the deaths of the uncircumcised by the hand of strangers; for I have spoken it, saith the Lord God' (Eze 28:8,10). Ah! this will be the sting of them, of those that are principal, chief and, as I may call them, the captain and ringleading sinners. Vipers will come out of other men's fire and flames, and settle upon, seize upon, and for ever abide upon their consciences; and this will be the sting of hell, the great sting of hell to them.

I will yet add to all this; how will the fairness of some for heaven, even the thoughts of that, sting them when they come to hell! It will not be so much their fall into the pit, as from whence they fell into it, that will be to them the buzzing noise and sharpened sting of the great and terrible hornet. 'How art thou fallen from heaven, O Lucifer!' there is the sting (Isa 14:12). Thou that art exalted up to heaven shalt be thrust down to hell, though thou hast made 'thy nest among the stars,' from thence I will fetch thee down; there is a sting (Matt 11:23; Oba 4). To be pulled, for and through love to some vain lust, from the everlasting gates of glory, and caused to be swallowed up for it in the belly of hell, and made to lodge for ever in the darksome chambers of death, there is the piercing sting!

But again, as there is the sting of hell, so there is the strength of that sting; for a sting though never so sharp, or venom, yet if it wanteth strength to force it to the designed execution, it doth but little hurt. But this sting has strength to cause it to pierce into the soul; 'the sting of death is sin: and the strength of sin is the law' (1 Cor 15:56). Here then is the strength of the stings of hell; it is the law in the perfect penalty of it; 'for without the law, sin is dead' (Rom 7:8). Yea, again he saith, 'where no law is, there is no transgression' (Rom 4:15). The law then followeth, in the executive part of it, the soul into hell, and there strengtheneth sin, that sting of hell, to pierce by its unutterable charging of it on the conscience, the soul for ever and ever; nor can the soul justly murmur or repine at God or at His law, for that then the sharply apprehensive soul will well discern the justness, righteousness, reasonableness, and goodness of the law, and that nothing is done by the law unto it, but that which is just and equal. 38

This, therefore, will put great strength and force into sin to sting the soul, and to strike it with the lashes of a scorpion. Add yet to these the abiding life of God, the Judge and God of this law, will never die. When princes die, the law may be altered by the which at present transgressors are bound in chains; but oh! here is also that which will make this sting so sharp and keen, the God that executes it will never die. 'It is a fearful thing to fall into the hands of the living God' (Heb 10:30, 31).

FOOTNOTES:

1 'Gospellers,' a term of reproach given to our reformers under Henry VIII; changed to 'Puritan' under Elizabeth and the Stuarts; and to 'Methodist,' or 'Evangelical' in more recent times. All these terms were adopted by the reformers as an honorable distinction from the openly profane.—Ed.

2 Having the most solemn warnings mercifully given to us by God, whose word is truth itself, how strange it is, nay, how insane, to neglect the Saviour. Our author, in his 'Grace Abounding to the Chief of Sinners,' gives a solemn account of his own distracted feelings, when he, by Divine warnings, contemplated the probable loss of his never-dying soul; and, believing in the truth of God's revealed will, he felt, with inexpressible horror, his dangerous state. He describes his mental anguish, by comparing it with the acute bodily sufferings of a criminal broken on the wheel. Can we wonder that he was in 'downright earnest' in seeking salvation. Oh! reader, may we be thus impelled to fly from the wrath to come.—Ed.

3 Many have been the attempts to define the qualities, nature, and residence of the soul. The sinful body is the sepulchre in which it is entombed, until Christ giveth it life. The only safe guide, in such inquiries, is to follow Bunyan, and ascertain 'what saith the Lord' upon a subject so momentous and so difficult for mortal eyes to penetrate.—Ed.

4 The poor soul, under the irresistible constraints of conscience, bears witness against itself; sits in judgment upon, and condemns itself; and goeth, without a jailor, to conduct it, into the dread prison, where it becomes its own tormentor. 'A wounded spirit (or conscience) who can bear?'—Ed.

5 My Lord Will-be-will was a very eminent captain in the town of Mansoul, during the Holy War: wherefore Diabolus had a kindness for him, and coveted to have him for one of his great ones, to act and do in matters of the highest concern. Bunyan represents him as having been wounded in the leg, during the seige. 'Some of the prince's army certainly saw him limp, as he afterwards walked on the wall.'—Ed.

6 To the unregenerate, unsanctified soul, the language of the Saviour in John 6:48-58, must appear, as it did to the Jews, perfectly inexplicable—' He that eateth My flesh, and drinketh my blood, dwelleth in me, and I in him.' Blessed mystery! to be one with Christ, in obedience to His will, and in partaking of His inheritance. To be enabled to say, 'For me to live is Christ, and to die is gain.'—Ed.

7 Nothing short of a Divine influence can direct the passions of the soul to a proper use of their energies. 'Godly sorrow worketh repentance—carefulness—indignation—fear—a vehement desire—zeal—revenge,' (2 Cor 7:11). Reader, has thy spirit been thus excited against sin?—Ed.

8 This is perfectly true, but is only felt by those who are taught of the Holy Spirit rightly to appreciate Divine worship. How many pay undue respect to buildings in which public prayer is offered up? It is the worship that consecrates the place and solemnizes the mind. Very remarkably was this the case with Jacob while wandering in the open wilderness. He put stones for his pillow, and in a dream saw the angels visiting the earth, and said, THIS is the house of God, and the gate of heaven.—Ed.

9 If the body, which is to return to dust, 'is fearfully and wonderfully made,' past our finding out in its exquisite formation, how much more so must be that immortal soul which we can only contemplate by its own powers, and study in the Bible. It never dies, although it may be dead in sin, in time; and be ever dying—ever in the agonies of death, in eternity. Solemn consideration! May our adorning be 'the hidden man of the heart, which is not corruptible; a meek and quiet spirit; that which is in the sight of God of great price' (1 Peter 3:4).—Ed.

10 One of the first revelations to our race was, that 'God breathed into his nostrils the breath of life, and man became a living soul.' And this great and important fact has, by tradition, extended over the whole of the human family.—Ed.

11 'An old horse shoe' must be mentioned, to throw utter contempt upon a custom, then very prevalent, and even now practised, of nailing an old horse shoe over the door of the house, to prevent a witch from entering. When will these absurd heathenish customs cease in Christian England?—Ed.

12 'A point,' the tag at the end of a lace.—Ed.

13 Nothing can more fully display the transcendant worth and excellency of the soul, than these two considerations:—first, That by the operation of the Eternal Spirit, it is made a habitation for God Himself, and susceptible of communion and converse with God, nay, of being even filled with all the fulness of God; and, second, The infinite price that was paid for its redemption from sin and woe—the precious blood of the Son of God.—Mason.

14 'A Relation of the Fearful Estate of Frances Spira.' He had been a Protestant, but, for some unworthy motives, became a Papist, and was visited with the most awful compunctions of conscience. A poetical introduction thus describes the guilty wretch:—

'Reader, wou'dst see what, may you never feel, Despair, racks, torments, whips of burning steel? Behold this man, this furnace, in whose heart, Sin hath created hell. Oh! In each part What flames appear; His thoughts all stings; words swords; Brimstone his breath; His eyes flames; wishes curses; life a death; A thousand deaths live in him, he not dead; A breathing corpse, in living scalding lead.'

It is an awful account, and has added to it a narrative of the wretched end of John Child, a Bedford man, one of Bunyan's friends, who, to avoid prosecution, conformed; was visited with black despair, and hung himself. A copy of this curious little book is in the editor's possession.—Ed.

15 Nothing more properly excited horror throughout Christendom, than the conduct of the Algerines in making slaves of their captives; because their victims had white skins, and were called Christians. Hundreds of thousands of pounds sterling were paid to redeem the Christian captives, and thus the pirates were strengthened to continue their ferocious deeds. Many contributed to those funds the very money which they derived from the negro slave trade; who, while they professed to execrate white man slavery, perpetrated the same barbarities upon their brethren of a different colour and caste. How strangely does sin pervert the understandings of men, who arrogate to themselves the highest grade of humanity and civilization!—Ed.

16 These awful denunciations are so many proofs of the immutablilty of the justice and of the Word of God.—Ed.

17†'Saith Christ;' Peter in Acts i. 20, applies this Psalm to Christ, when the Jews cried, 'His blood be upon us and upon our children;' then did they put on the envenomed garment which has tormented them ever since. It is girded about their loins; the curse has penetrated like water, and entered the very bones like oil. How awful will be the state of those who crucify Him afresh, and again put Him to open shame!—Horsley.

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 'Weal;' 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 'Pother;' 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

Fourth Object.-If Christ be my Advocate once, he will always be troubled with me.-Answ. He is an Advocate to the utmost

SEVENTH.-USE AND APPLICATION

Use First.-To consider the dignity God hath put upon Christ, by offices, places of trust, and titles of honour, in general

Use Second.-To consider this office of an Advocate in particular; by which consideration these advantages come:-1. To see one is not forsaken for sin.-2. To take courage to contend with the devil.-3. It affords relief for discouraged faith.-4. It helps to put off the visor Satan puts on Christ.-A simile of a visor on the face of a father.-Study this peculiar treasure of an advocate.-(1.) With reference to its peculiarity.-(2.) Study the nature of this office.-(3.) Study its efficacy and prevalency.-(4.) Study Christ's faithfulness in his office.-(5.) Study the need of a share therein

Use Third.-To wonder at Christ's condescension, in being an Advocate for the base and unworthy.-Christ acts in open court, 1. With a holy and just God.-2. Before all the heavenly host.-3. The client is unconcerned for whom the Advocate is engaged.-4. The majesty of the man that is an Advocate

Use Fourth.-Improve this doctrine to strengthen grace. 1.To strengthen faith.-2. To encourage to prayer.-3. To keep humble.-4. To encourage to perseverance.-Object. I cannot pray; my mouth is stopped.-Answ. Satan cannot silence Christ.-5. Improve this doctrine, to drive difficulties down

Use Fifth.-If Christ pleads for us before God, we should plead for him before men.-Nine considerations to that end.-The last reserve for a dead lift

Use Sixth.-To be wary of sin against God.-Christianity teaches ingenuity. 2 Christ is our Advocate, on free cost.-A comely conclusion of a brute.-Three considerations added

Use Seventh.-The strong are to tell the weak of an Advocate to plead their cause.-A word in season is good

Use Eighth.-All is nothing to them that have none to plead their cause.-An instance of God's terrible judgment.-Object. There is grace, the promise, the blood of Christ; cannot these save, except Christ be Advocate?-Answ. These, and Advocate, and all, little enough.-Christ no Advocate for such as have no sense of, and shame for sin.-Object. Is not Christ an Advocate for his elect uncalled?-Answ. He died, and prayeth, for all his elect, as Priest; as Advocate, pleads for the called only

THE WORK OF JESUS CHRIST AS AN ADVOCATE.

"AND IF ANY MAN SIN, WE HAVE AN ADVOCATE WITH THE FATHER, JESUS CHRIST THE RIGHTEOUS."—-I JOHN 2:1.

THAT the apostle might obtain due regard from those to whom he wrote, touching the things about which he wrote, he tells them that he received not his message to them at second or third hand, but was himself an eye and ear witness thereof-That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life, (for the life was manifested, and we have seen it, and bear witness and show unto you that eternal life, which was with the Father, and was manifested unto us;) that which we have seen and heard, declare we unto you.3

Having thus told them of his ground for what he said, he proceeds to tell them also the matter contained in his errand-to wit, that he brought them news of eternal life, as freely offered in the word of the gospel to them; or rather, that that gospel which they had received would certainly usher them in at the gates of the kingdom of heaven, were their reception of it sincere and in truth—for, saith he, then "the blood of Jesus Christ the Son of God cleanseth you from all sin."

Having thus far told them what was his errand, he sets upon an explication of what he had said, especially touching our being cleansed from all sin—"Not," saith he, "from a being of sin; for should we say so, we should deceive ourselves," and should prove that we have no truth of God in us, but by cleansing, I mean a being delivered from all sin, so as that none at all shall have the dominion over you, to bring you down to hell; for that, for the sake of the blood of Christ, all trespasses are forgiven you.

This done, he exhorts them to shun or fly sin, and not to consent to the motions, workings, enticings, or allurements thereof, saying, "I write unto you that ye sin not." Let not forgiveness have so bad an effect upon you as to cause you to be remiss in Christian duties, or as to tempt you to give, way to evil. Shall we sin because we are forgiven? or shall we not much matter what manner of lives we live, because we are set free from the law of sin and death? God forbid. Let grace teach us another lesson, and lay other obligations upon our spirits. "My little children," saith he, "these things write I unto you, that ye sin not." What things? Why, tidings of pardon and salvation, and of that nearness to God, to which you are brought by the precious blood of Christ. Now, lest also by this last exhortation he should yet be misunderstood, he adds, "And if any man sin, we have an Advocate with the rather, Jesus Christ the righteous." I say, he addeth this to prevent desponding in those weak and sensible Christians that are so quick of feeling and of discerning the corruptions of their natures; for these cry out continually that there is nothing that they do but it is attended with sinful weaknesses.

Wherefore, in the words we are presented with two great truths—l. With a supposition, that men in Christ, while in this world, may sin—, "If any man sin;" any man; none are excluded; for all, or any one of the all of them that Christ hath redeemed and forgiven, are incident to sin. By "may" I mean, not a toleration, but a possibility; "For there is not a man, not a just man upon earth, that doeth good, and sinneth not" (Eccl 7:20; 1 Kings 8:46). II. The other thing with which we are presented is, an Advocate—, "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous."

Now there lieth in these two truths two things to be inquired into, as-First, What the apostle should here mean by sin. Second, And also, what he here doth mean by an advocate-"If any man sin, we have an Advocate." There is ground to inquire after the first of these, because, though here he saith, they that sin have an advocate, yet in the very next chapter he saith, "Such are of the devil, have not seen God, neither know him, nor are of him." There is ground also to inquire after the second, because an advocate is supposed in the text to be of use to them that sin—, "If any man sin, we have an Advocate."

First, For the first of these—to wit, what the apostle should here mean by sin—, "If any man sin."

I answer, since there is a difference in the persons, there must be a difference in the sin. That there is a difference in the persons is showed before; one is called a child of God, the other is said to be of the wicked one. Their sins differ also, in their degree at least; for no child of God sins to that degree as to make himself incapable of forgiveness; "for he that is begotten of God keepeth himself, and that wicked one toucheth him not" (I John 5:18). Hence, the apostle says, "There is a sin unto death" (v. 16). See also Matthew 12:32. Which is the sin from which he that is born of God is kept. The sins therefore are thus distinguished: The sins of the people of God are said to be sins that men commit, the others are counted those which are the sins of devils.

1. The sins of God's people are said to be sins which men commit, and for which they have an Advocate, though they who sin after the example of the wicked one have none. "When a man or woman," saith Moses, "shall commit any sin that men commit—they shall confess their sin—and an atonement shall be made for him" (Num 5:5-7). Mark, it is when they commit a sin which men commit; or, as Hosea has it, when they transgress the commandment like Adam (Hosea 6:7). Now, these are the sins under consideration by the apostle, and to deliver us from which, "we have an Advocate with the Father."

2. But for the sins mentioned in the third chapter, since the persons sinning go here under another character, they also must be of another stamp-to wit, a making head against the person, merits, and grace of Jesus Christ. These are the sins of devils in the world, and for these there is no remission. These, they also that are of the wicked one commit, and therefore sin after the similitude of Satan, and so fall into the condemnation of the devil.

Second, But what is it for Jesus to be an Advocate for these? "If any man sin, we have an Advocate."

An advocate is one who pleadeth for another at any bar, or before any court of judicature; but of this more in its place. So, then, we have in the text a Christian, as supposed, committing sin, and a declaration of an Advocate prepared to plead for him-"If any man sin, we have an Advocate with the Father."

And this leads me first to inquire into what, by these words the apostle must, of necessity, presuppose? For making use here of the similitude or office of an advocate, thereby to show the preservation of the sinning Christian, he must,

1. Suppose that God, as judge, is now upon the throne of his judgment; for an advocate is to plead at a bar, before a court of judicature. Thus it is among men; and forasmuch as our Lord Jesus is said to be an "Advocate with the Father," it is clear that there is a throne of judgment also. This the prophet Micaiah affirms, saying, "I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left" (I Kings 22:19). Sitting upon a throne for judgment; for from the Lord, as then sitting upon that throne, proceeded that sentence against king Ahab, that he should go and fall at Ramoth-gilead; and he did go, and did fall there, as the award or fruit of that judgment. That is the first.

2. The text also supposeth that the saints as well as sinners are concerned at that bar; for the apostle saith plainly that there "we have an Advocate." And the saints are concerned at that bar; because they transgress as well as others, and because the law is against the sin of saints as well as against the sins of other men. If the saints were not capable of committing of sin, what need would they have of an advocate (I Chron 21:3-6. I Sam 12:13,14)?4 Yea, though they did sin, yet if they were by Christ so set free from the law as that it could by no means take cognizance of their sins, what need would they have of an advocate? None at all. If there be twenty places where there are assizes kept in this land, yet if I have offended no law, what need have I of an advocate? Especially if the judge be just, and knows me altogether, as the God of heaven does? But here is Judge that is just; and here is an Advocate also, an Advocate for the children, an Advocate to plead; for an advocate as such is not of use but before a bar to plead; therefore, here is an offence, and so a law broken by the saints as well as others. That is the second thing.

3. As the text supposes that there is a judge, and crimes of saints, so it supposeth that there is an accuser, one that will carefully gather up the faults of good men, and that will plead them at this bar against them. Hence we read of "the accuser of our brethren, that accused them before our God day and night" (Rev 12:10-12). For Satan doth not only tempt the godly man to sin, but, having prevailed with him, and made him guilty, he packs away to the court, to God the judge of all; and there addresses himself to accuse that man, and to lay to his charge the heinousness of his offence, pleading against him the law that he has broken, the light against which he did it, and the like. But now, for the relief and support of such poor people, the apostle, by the text, presents them with an advocate; that is, with one to plead for them, while Satan pleads against them; with one that pleads for pardon, while Satan, by accusing, seeks to pull judgment and vengeance upon our heads. "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous." That is the third thing.

4. As the apostle supposeth a judge, crimes, and an accuser, so he also supposeth that those herein concerned-to wit, the sinning children-neither can nor dare attempt to appear at this bar themselves to plead their own cause before this Judge and against this accuser; for if they could or durst do this, what need they have an advocate? for an advocate is of use to them whose cause themselves neither can nor dare appear to plead. Thus Job prayed for an advocate to plead his cause with God (Job 16:21); and David cries out, "Enter not into judgment with thy servant," O God, "for in thy sight shall no man living be justified" (Psa 143:2). Wherefore, it is evident that saints neither can nor dare adventure to plead their cause. Alas! the Judge is the almighty and eternal God; the law broken is the holy and perfect rule of God, in itself a consuming fire. The sin is so odious, and a thing so abominable, that it is enough to make all the angels blush to hear it but so much as once mentioned in so holy a place as that is where this great God doth sit to judge. This sin now hangs about the neck of him that hath committed it; yea, it covereth him as doth a mantle. The adversary is bold, cunning, and audacious, and can word a thousand of us into an utter silence in less than half a quarter of an hour. What, then, should the sinner, if he could come there, do at this bar to plead? Nothing; nothing for his own advantage. But now comes in his mercy-he has an Advocate to plead his cause-"If any man sin, we have an Advocate with the Father, Jesus Christ the righteous." That is the fourth thing. But again,

5. The apostle also supposeth by the text there is an aptness in Christians when they have sinned, to forget that they "have an Advocate with the Father"; wherefore this is written to put them in remembrance-"If any may sin, [let him remember] we have an Advocate." We can think of all other things well enough-namely, that God is a just judge, that the law is perfectly holy, that my sin is a horrible and an abominable thing, and that I am certainly thereof accused before God by Satan.

These things, I say, we readily think of, and forget them not. Our conscience puts us in mind of these, our guilt puts us in mind of these, the devil puts us in mind of these, and our reason and sense hold the knowledge and remembrance of these close to us. All that we forget is, that we have an Advocate, "an Advocate with the Father"-that is, one that is appointed to take in hand in open court, before all the angels of heaven, my cause, and to plead it by such law and arguments as will certainly fetch me off, though I am clothed with filthy garments; but this, I say, we are apt to forget, as Job when he said, "O that one might plead for a man with God, as a man pleadeth for his neighbour!" (Job 16:21). Such an one Job had, but he had almost at this time forgot it; as he seems to intimate also where he wisheth for a daysman that might lay his hand upon them both (Job 9:33). But our mercy is, we have one to plead our cause, "an Advocate with the Father, Jesus Christ the righteous," who will not suffer our soul to be spilt and spoiled before the throne, but will surely plead our cause.

6. Another thing that the apostle would have us learn from the words is this, that to remember and to believe that Jesus Christ is an Advocate for us when we have sinned, is the next way to support and strengthen our faith and hope. Faith and hope are very apt to faint when our sins in their guilt do return upon us; nor is there any more proper way to relieve our souls than to understand that the Son of God is our Advocate in heaven. True, Christ died for our sins as a sacrifice, and as a priest he sprinkleth with his blood the mercyseat; ay, but here is one that has sinned after profession of faith, that has sinned grievously, so grievously that his sins are come up before God; yea, are at his bar pleaded against him by the accuser of the brethren, by the enemy of the godly. What shall he do now? Why, let him believe in Christ. Believe, that is true; but how now must he conceive in his mind of Christ for the encouraging of him so to do? Why, let him call to mind that Jesus Christ is an Advocate with the Father, and as such he meeteth the accuser at the bar of God, pleads for this man that has sinned against this accuser, and prevaileth for ever against him. Here now, though Satan be turned lawyer, though he accuseth, yea, though his charge against us is true, (for suppose that we have sinned,) "yet our Advocate is with the Father, Jesus Christ the righteous." Thus is faith encouraged, thus is hope strengthened, thus is the spirit of the sinking Christian revived, and made to wait for a good deliverance from a bad cause and a cunning adversary; especially if you consider,