Charlotte M. Yonge - "Life of John Coleridge Patteson"

John Lothrop Motley - "The Rise of the Dutch Republic, 1582 84"

Brander Matthews (Editor) - "Poems of American Patriotism"

G. G. Putnam - "Nonsenseorship"

New Philadelphia Book Publisher Highlights Local Talent
Book and Publishing News from Publishers Newswire(tm)

Looking for Child to be on Cover of a New Book, 'The Model Child'
PHILADELPHIA, Pa. -- The Philadelphia literary world will celebrate the launch of two new players today, April 10th: Kay Square Press, a new publishing company focused on Philadelphia-area artists, their stories, and their art; and Kay Square's first release, 'With the Rich and Mighty: Emlen Etting of Philadelphia' (ISBN: 978-0-9815129-0-7), a critical biography by Kenneth C. Kaleta.

FlatSigned Press Alleges Don Imus Remarks Damage Legacy of President Gerald R. Ford
NEW YORK, N.Y. -- Nathan Yungerberg, an accomplished model scout and professional child photographer is launching a nation-wide casting call to find the cover model for his highly anticipated book release, 'The Model Child: A Parents Guide to the Child Modeling Industry' (ISBN: 978-0-9817018-0-6).

Books: The Works of John Bunyan Volume 1

J >> John Bunyan >> The Works of John Bunyan Volume 1




Also, when Abraham said, "I am but dust and ashes," (Gen 18:27),
he means he was but what sin had left; yea, he had something of
the smutch and besmearings of sin yet upon him. Wherefore it was
a custom with Israel, in days of old, when they set days apart
for confession of sin, and humiliation for the same, to sprinkle
themselves with, or to wallow in dust and ashes, as a token that
they did confess they were but what sin had left, and that they
also were defiled, weakened, and polluted by it (Esth 4:1,3; Jer
6:26; Job 30:19, 42:6).

This, then, is the next plea of our goodly Advocate for us: O Satan,
this is "a brand plucked out of the fire." As who should say, Thou
objected against my servant Joshua that he is black like a coal,
or that the fire of sin at times is still burning in him. And what
then? The reason why he is not totally extinct, as tow; is not thy
pity, but my Father's mercy to him; I have plucked him out of the
fire, yet not so out but that the smell thereof is yet upon him;
and my Father and I, we consider his weakness, and pity him; for
since he is as a brand pulled out, can it be expected by my Father
or me that he should appear before us as clear, and do our biddings
as well, as if he had never been there? This is "a brand plucked
out of the fire," and must be considered as such, and must be
borne with as such. Thus, as Mephibosheth pleaded for his excuse,
his lameness,(II Sam 19:24-26), so Christ pleads the infirm and
indigent condition of his people, against Satan, for their advantage.
Wherefore Christ, by such pleas as these for his people, doth yet
further show the malice of Satan (for all this burning comes through
him), yea, and by it he moveth the heart of God to pity us, and yet
to be gentle, and long-suffering, and merciful to us; for pity and
compassion are the fruits of the yearning of God's bowels towards
us, while he considereth us as infirm and weak, and subject to
slips, and stumbles, and falls, because of weakness.

And that Christ our Advocate, by thus pleading, doth turn things
to our advantage, consider, (1.) That God is careful, that through
our weakness, our spirits do not fail before him when he chides
(Isa 57:16-18). (2.) "He stayeth his rough wind in the day of the
east wind," and debates about the measure of affliction, when, for
sin, we should be chastened, lest we should sink thereunder (Isa
27:7-9). (3.) He will not strictly mark what is done amiss, because
if he should, we cannot stand (Psa 130:3). (4.) When he threateneth
to strike, his bowels are troubled, and his repentings are kindled
together (Hosea 11:8,9). (5.) He will spin out his patience to the
utmost length, because he knows we are such bunglers at doing (Jer
9:24). (6.) He will accept of the will for the deed, because he
knows that sin will make our best performances imperfect (II Cor
8:12). (7.) He will count our little a very great deal, for that
he knows we are so unable to do anything at all (Job 1:21). (8.) He
will excuse the souls of his people, and lay the fault upon their
flesh, which has greatest affinity with Satan, if through weakness
and infirmity we do not do as we should (Matt 26:41; Rom 7). Now,
as I said, all these things happen unto us, both infirmities and
pity, because and for that we were once in the fire, and for that
the weakness of sin abides upon us to this day. But none of this
favour could come to us, nor could we, by any means, cause that
our infirmities should work for us thus advantageously; but that
Christ our Advocate stands our friend, and pleads for us as he
doth.

But again, before I pass this over, I will, for the clearing of this,
present you with a few more considerations, which are of another
rank-to wit, that Christ our Advocate, as such, makes mention of
our weaknesses so, against Satan, and before his Father, as to turn
all to our advantage.

(1.) We are therefore to be saved by grace, because by reason of
sin we are disabled from keeping of the law (Deut 9:5; Isa 64:6).
(2.) We have given unto us the Spirit of grace to help, because we
can do nothing that is good without it (Eph 2:5; Rom 8:26). (3.)
God has put Christ's righteousness upon us to cover our nakedness
with, because we have none of our own to do it withal (Phil 3:7,8;
Eze 16:8). (4.) God alloweth us to ride in the bosom of Christ
to the grave, and from thence in the bosom of angels to heaven,
because our own legs are not able to carry us thither (Isa 40:11,
46:4; Psa 48:14; Luke 16:22). (5.) God has made his Son our Head,
our Priest, our Advocate, our Saviour, our Captain, that we may be
delivered from all the infirmities and all the fiends that attend
us, and that plot to do us hurt (Eph 1:22; Col 1:18; Heb 7:21).
(6.) God has put the fallen angels into chains, (II Peter 2:4; Rev
20:1,2), that they might not follow us too fast, and has enlarged
us, (Psa 4:1), and directed our feet in the way of his steps, that
we may haste us to the strong tower and city of refuge for succour
and safety, and has given good angels a charge to look to us (Heb
1:14; Psa 34:7). (7.) God has promised that we, at our counting
days, shall be spared, "as a man spareth his own son that serveth
him" (Mal 3:17).

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

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

[WHO HAVE CHRIST FOR AN ADVOCATE]

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

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

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

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

2. As they differ in name, so they differ in the nature of office.
A priest is to slay a sacrifice; an advocate is to plead a cause;
a priest is to offer his sacrifice, to the end that, by the merit
thereof, he may appease; an advocate is to plead, to plead according
to law; a priest is to make intercession, by virtue of his sacrifice;
an advocate is to plead law, because amends is made.

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

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

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

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

Second, I come next to show you how far this office of an Advocate
is extended. I hinted at this before, so now shall be the more
brief. 1. By this office he offereth no sacrifice; he only, as to
matter of justice, pleads the sacrifice offered. 2. By this office
he obtains the conversion of none; he only thereby secureth the
converted from the damnation which their adversary, for sins after
light and profession, endeavoureth to bring them to. 3. By this
office he prevents not temporal punishment, but by it he chiefly
preserveth the soul from hell. 4. By this office he brings in
no justifying righteousness for us, he only thereby prevaileth to
have the dispose of that brought in by himself, as Priest, for the
justifying of those, by a new and fresh act, who had made their
justification doubtful by new falls into sin. And this is plain
in the history of our Joshua, so often mentioned before (Zech 3).
5. As Priest, he hath obtained eternal redemption for us; and as
Advocate, he by law, maintaineth our right thereto, against the
devil and his angels.

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

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

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

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

Answer. By any man, must not be meant any of the world, nor any
of the elect, but any man in faith and grace; for he still limits
this general term, "any man," with this restriction, "we"-Children,
"if any man sin, we have an Advocate." We, any man of us. And this
is yet further made appear, since he saith that it is to them he
writes, not only here, but further in this chapter-"I write unto
YOU, little children; I write unto you, fathers; I write unto you,
young men" (I John 2: 12,13). These are the persons intended in
the text, for under these three heads are comprehended all men;
for they are either children, and so men in nature, or young men,
and so men in strength; or else they are fathers, and so aged, and
of experience. Add to this, by "any man," that the apostle intendeth
not to enlarge himself beyond the persons that are in grace; but to
supply what was wanting by that term "little children"; for since
the strongest saint may have heed of an Advocate, as well as the
most feeble of the flock, why should the apostle leave it to be
so understood as if the children, and the children only, had an
interest in that office? Wherefore, after he had said, "My little
children, I write unto you, that ye sin not"; he then adds, with
enlargement, "If any man sin, we have an Advocate with the Father."
Yet the little children may well be mentioned first, since they most
want the knowledge of it, are most feeble, and so by sin may be
forced most frequently to act faith on Christ, as Advocate. Besides,
they are most ready, through temptation, to question whether they
have so good a right to Christ in all his offices as have better and
more well-grown saints; and, therefore, they, in this the apostle's
salutation, are first set down in the catalogue of names-"My little
children, I write unto you, that ye sin not. If any man sin, we
have an Advocate with the Father, Jesus Christ the righteous." So,
then, the children of God are they who have the Lord Jesus, an
Advocate for them with the Father. The least and biggest, the oldest
and youngest, the feeblest and the strongest; ALL the children have
an Advocate with the Father, Jesus Christ the righteous.

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

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

This is true in nature, and so it is in grace; wherefore,
notwithstanding what was said under the first head, it doth not
follow, that if I be a child I must certainly know it, and also be
able to call God, Father. Let the first, then, serve to poise and
balance the confident ones, and let this be for the relief of those
more feeble; for they that are children, whether they know it or
no, have Jesus Christ for their Advocate, for Christ is assigned to
be our Advocate by the Judge, by the King, by our God and Father,
although we have not known it. True, at present, there can come
from hence, to them that are thus concerned in the advocateship of
Christ, but little comfort; but yet it yields them great security;
they have "an Advocate with the Father, Jesus Christ the righteous."
God knows this, the devil feels this, and the children shall have
the comfort of it afterwards. I say, the time is coming when they
shall know that even then, when they knew it not, they had an Advocate
with the Father; an Advocate who was neither loath, nor afraid,
nor ashamed, to plead for their defense against their proudest foe.
And will not this, when they know it, yield them comfort? Doubtless
it will; yea, more, and of a better kind, than that which flows
from the knowledge that one is born to crowns and kingdoms.

Again; as he is an Advocate for the children, so he is also, as
before was hinted, for the strong and experienced; for no strength
in this world secureth from the rage of hell; nor can any experience,
while we are here, fortify us against his assaults. There is also
an incidency in the best to sin; and the bigger man, the bigger
fall; for the more hurt, the greater damage. Wherefore it is of
absolute necessity that an advocate be provided for the strong as
for the weak. "Any man"; he that is most holy, most reformed, most
refined, and most purified, may as soon be in the dirt as the
weakest Christian; and, so far as I can see, Satan's design is
against them most. I am sure the greatest sins have been committed
by the biggest saints. This wayfaring man came to David's house,
and when he stood up against Israel, he provoked David to number
the people (II Sam 12:4,7; I Chron 21:1). Wherefore they have as
much need of an advocate as have the youngest and most feeble of
the flock. What a mind had he to try a fall with Peter! And how
quickly did he break the neck of Judas! The like, without doubt,
he had done to Peter, had not Jesus, by stepping in, prevented. As
long as sin is in our flesh, there is danger. Indeed, he saith of
the young men that they are strong, and that they have overcome
the wicked one; but he doth not say they have killed him. As long
as the devil is alive there is danger; and though a strong Christian
may be too hard for, and may overcome him in one thing, he may be
too hard for, yea, and may overcome him two for one afterwards.
Thus he served David, and thus he served Peter, and thus he, in
our day, has served many more. The strongest are weak, the wisest
are fools, when suffered to be sifted as wheat in Satan's sieve;
yea, and have often been so proved, to the wounding of their great
hearts, and the dishonour of religion. To conclude this: God of
his mercy hath sufficiently declared the truth of what I say, by
preparing for the best, the strongest, and most sanctified, as well
as for the least, weakest, and most feeble saint, as Advocate-"My
little children, I write unto you, that ye sin not. And if any man
sin, we have an Advocate with the Father, Jesus Christ the righteous."

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

(1.) Wouldest thou know whether Christ is thine Advocate or no?
I ask, Hast thou entertained him so to be? When men have suits of
law depending in any of the king's courts above, they entertain
their attorney or advocate to plead their cause, and so he pleads
for them. I say, hast thou entertained Jesus Christ for thy lawyer
to plead thy cause? "Plead my cause, O Lord," said David (Psa 35:1);
and again, "Judge me, O God, and plead my cause" (Psa 43:1). This,
therefore, is the first thing that I would propound to thee: Hast
thou, with David, entertained him for thy lawyer, or, with good
Hezekiah, cried out, "O Lord, I am oppressed; undertake for me"
(Isa 38:14). What sayest thou, soul? Hast thou been with him, and
prayed him to plead thy cause, and cried unto him to undertake
for thee? This I call entertaining of him to be thy advocate, and
I choose to follow the similitude, both because the Scripture seems
to smile upon such a way of discourse, and because thy question
doth naturally lead me to it. Wherefore, I ask again, hast thou
been with him? Hast thou entertained him? Hast thou desired him to
plead thy cause?

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

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

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

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

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