The Works of John Bunyan, vol 1 by John Bunyan (books to read to improve english .TXT) 📕

world. There is a man that hath brethren; he is rich, and they are poor (and this is the case betwixt Christ and us), and the rich brother goeth to his father, and saith, Thou art related to my brethren with me, and out of my store, I pray thee, let them have sufficient, and for thy satisfaction I will put into thy hand the whole of what I have, which perhaps is worth an hundred thousand pounds by the year; and this other sum I also give, that they be not disinherited. Now, will not this last his poor brethren to spend upon a great while? But Christ’s worth can never be drawn dry.

Now, set the case again, that some ill-conditioned man should take notice that these poor men live all upon the spend (and saints do so), and should come to the good man’s house, and complain to him of the spending of his sons, and that while their elder brother stands by, what do you think the elder brother would reply, if he was as good-natured as Christ? Why, he would say, I have yet with my father in store for my brethren, wherefore then seekest thou to stop his hand? As he is just, he must give them for their convenience; yea, and as for their extravagances, I have satisfied for them so well, that, however he afflicteth them, he will not disinherit them. I hope you will read and hear this, not like them that say, “Let us do evil that good may come,” but like those whom the love of Christ constrains to be better. However, this is the children’s bread, that which they have need of, and without which they cannot live; and they must have it, though Satan should put pins into it, therewith to choke the dogs.17 And for the further clearing of this, I will present you with these few considerations: 1. Those that are most sanctified have yet a body of sin and death in them, and so also it will be, while they continue in this world (Rom 7:24). 2. This body of sin strives to break out, and will break out, to the polluting of the conversation, if saints be not the more watchful (Rom 6:12). Yea, it has broken out in a most sad manner, and that in the strongest saints (Gal 5:17). 3. Christ offereth no new sacrifice for the salvation of these his people.

“For, being raised from the dead, he dieth no more” (Rom 6:9). So then, if saints sin, they must be saved, if saved at all, by virtue of the offering already offered; and if so, then all Christ’s pleas, as an Advocate, are grounded upon that one offering which before, as a Priest, he presented God with, for the taking away of sin.

So then, Christians live upon this old stock; their transgressions are forgiven for the sake of the worth, that yet God finds in the offering that Christ hath offered. And all Christ’s pleadings, as an Advocate, are grounded upon the sufficiency and worth of that one sacrifice; I mean, all his pleadings with his Father, as to the charge which the accuser brings in against them. For though thou art a man of infirmity, and so incident to nothing [so much] as to stumble and fall, if grace doth not prevent, and it doth not always prevent; yet the value and worth of the price that was once paid for thee is not yet worn out; and Christ, as an Advocate, still pleadeth, as occasion is given, that, with success, to thy salvation.

And this privilege they have, who indeed have Christ for their Advocate; and I put it here, in the first place, because all other do depend upon it.

Second Privilege. Thine Advocate, as he pleadeth a price already paid, so, and therefore, he pleads for himself as for thee. We are all concerned in one bottom; if he sinks, we sink; if we sink, he sinks. 18 Give me leave to make out my meaning.

1. Christ pleads the value and virtue of the price of his blood and sacrifice for us. And admit of this horrible supposition a little, for argument’s sake, that though Christ pleads the worth of what, as Priest, he offereth, yet the soul for whom he so pleads perishes eternally. Now, where lieth the fault? In sin, you say: true; but it is because there was more virtue in sin to damn, than there was in the blood pleaded by Christ to save; for he pleaded his merit, he put it into the balance against sin; but sin hath weighed down the soul of the sinner to hell, notwithstanding the weight of merit that he did put in against it. Now, what is the result, but that the Advocate goes down, as well as we; we to hell, and he in esteem?

Wherefore, I say, he is concerned with us; his credit, his honour, his glory and renown, flies all away, if those for whom he pleads as an Advocate perish for want of worth in his sacrifice pleaded.

But shall this ever be said of Christ? Or will it be found that any, for whom Christ as Advocate pleads, yet perish for want of worth in the price, or of neglect in the Advocate to plead it? No, no; himself is concerned, and that as to his own reputation and honour, and as to the value and virtue of his blood; nor will he lose these for want of pleading for them concerned in this office.

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

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

Saviour, Redeemer, Deliverer, and Captain, are some of his titles of honour; but if he loseth any of those, upon whose account he weareth those titles of honour, for want of virtue in his plea, or for want of worth in his blood, he loseth his own, and not only so, but part of his royalty, and does also diminish and lay a blot upon his glorious titles of honour; and he is jealous of his honour; his honour he will not give to another.

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

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

Answer. One and one makes two, and so ad infinitum. Christ cannot lose one, but as he may lose more, and so, in conclusion, lose all: but of all that God has given him, he will lose nothing (John 6:38,39). Besides, to lose one would encourage Satan, disparage his own wisdom, make him incapable of giving in, at the day of account, the whole tale19 to God of those that he has given him.

Further, this would dishearten sinners, and make them afraid of venturing their cause and their souls in his hand; and would, as I said before, either prove his propitiation in some sense ineffectual, or else himself defective in his pleading on it; but none of these things must be supposed. He will thoroughly plead the cause of his people, execute judgment for them, bring them out to the light, and cause them to behold his righteousness (Micah 7:9).

Third Privilege. The plea of Satan is groundless, and that is another privilege: for albeit thou hast sinned, yet since Christ before has paid thy debt, and also paid for more; since thou hast not yet run beyond the price of thy redemption; it must be concluded that Satan wants a good bottom to ground his plea upon, and therefore must, in conclusion, fail of his design. True, there is sin committed, there is a law transgressed, but there is also a satisfaction for this transgression, and that which superabounds; so, though there be sin, yet there wants a foundation for a plea.

Joshua was clothed with filthy garments, but Christ had other garments provided for him, change of raiment: wherefore iniquity, as to the charge of Satan, vanishes. “And the angel answered and said, Take away the filthy garments from him” [this intimates that there was no ground, no sufficient ground, for Satan’s charge]; “and unto him he said, Behold I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment” (Zech 3:4). 20

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

that is, not by that of the law, they then being not under the law (Eze 16:61). What if a plea be commenced against them, a plea for sin, and they have committed sin; a plea grounded upon the law, and the law takes cognizance of their sin? Yet, I say, the plea wants a good bottom, for that the person thus accused is put under another law; hence, he says, “Sin shall not have dominion over you, for ye are