ADVERTISEMENT BY THE EDITOR

This is one of the most interesting of Bunyan's treatises, to edit which requiredthe Bible at my right hand, and a law dictionary on my left. It was very frequentlyrepublished; 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 wascopied into Mr. Whitefield's edition of his works, and it has been since republishedwith all those errors. It is now restored to it's original state; and we hope thatit will prove a most acceptable addition to our theological literature. AlthoughBunyan was shut up for more than twelve years a prisoner for the truth, and his timewas so fully occupied in preaching, writing, and labouring to provide for the pressingwants 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 hehad 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 hadmisapplied those hard words; but my surprise was great, to find that he had usedevery 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 excitedhis attention to a common, a dangerous, and a fatal heresy, more frequently preachedto crowned heads, mitred prelates, members of parliament, and convocations, thanit is to the poor, to whom the gospel is preached. In this sermon, the preacher saidto his hearers, "see that your cause be good, else Christ will not undertakeit." 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 knowledgeto confute it, by showing that Christ pleads for the wicked, the lost; for thosewho feel themselves so involved in a bad cause, that no advocate but Christ can bringthem through. He manifests great anxiety that every inquirer should clearly ascertaindefinite 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 manypainful doubts and fears. Our need of an advocate is proved by the fact, that Christhas undertaken the office. Some rely on their tears and sighs, as advocates for themwith 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 healone, with his mystical body, the church, is entitled to the inheritance. Then sincererepentance, sighs, and tears, evidence our faith in him, and our godly sorrow forhaving occasioned him such inconceivable sufferings; tears of joy that we have sucha Saviour and an Advocate, equally omnipotent to plead for, as to save us. The inheritancebeing 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 thesaints. By our folly and sin we may lose sight for a time of our title deeds; butthe inheritance is safe.

The whole work is a rich treat to those who love experimental divinity, and are safein Christ as Noah was in the ark; but, Oh! how woeful must those be, who are withoutan interest in the Saviour; and that have none to plead their cause. "They areleft to be ground to powder between the justice of God and the sins which they havecommitted. It is sad to consider their plight. This is the man that is pursued bythe law, and by sin, and by death, and has none to plead his cause. Terrors takehold 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 ourstate, and to the happy conclusion, that the Saviour is our Advocate, and that oureternal 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 Christour 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 withthat 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 Advocatewith the Father, an Advocate for us, I fear the excellency of that doth still toomuch lie hid; though I am verily of opinion that the people of God in this age haveas much need of the knowledge thereof, if not more need, than had their brethrenthat are gone before them.

These words, "if not more need," perhaps may seem to some to be somewhatout of joint; but let the godly wise consider the decays that are among us as tothe power of godliness, and what abundance of foul miscarriages the generality ofprofessors now stand guilty of, as also how diligent their great enemy is to accusethem 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 somewhatconsidered 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 itwill 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 theJudge of all.

These, I say, will read, and be glad to hear, that they have an Advocate at courtthat will stand up to plead for them, and that will yet secure to them a right tothe 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 madepublic; because it is, as I have showed, for such that Jesus Christ is Advocate withthe Father.

Of the many and singular advantages, therefore, that such have by this their Advocatein his advocating for them, this book gives some account; as, where he pleads, howhe 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 Jesusis their Advocate; yea, and how their matters go before their God, the Judge; andparticularly that they shall well come off at last, yea, though their cause, as itis theirs, is such, in justification of which, themselves do not dare to show theirheads.

Nor have I left the dejected souls without directions how to entertain this Advocateto plead their cause; yea, I have also shown that he will be with ease prevailedwith, to stand up to plead for such, as one would think, the very heavens would blushto hear them named by him. Their comfort also is, that he never lost a cause, nora 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. Readand think; read, and compare what thou readest with the Word of God. If thou findestany benefit by that thou readest, give the Father, and his Son the glory; and alsopray for me. If thou findest me short in this, or to exceed in that, impute all suchthings to my weakness, of which I am always full. Farewell. I am thine to serve theewhat I may,
JOHN BUNYAN.



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 thethings about which he wrote, he tells them that he received not his message to themat second or third hand, but was himself an eye and ear witness thereof- That whichwas from the beginning, which we have heard, which we have seen with our eyes, whichwe have looked upon, and our hands have handled, of the word of life, (for the lifewas manifested, and we have seen it, and bear witness and show unto you that eternallife, which was with the Father, and was manifested unto us;) that which we haveseen and heard, declare we unto you.[3]

Having thus told them of his ground for what he said, he proceeds to tell them alsothe 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 gospelwhich they had received would certainly usher them in at the gates of the kingdomof heaven, were their reception of it sincere and in truth--for, saith he, then "theblood 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 whathe 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 beingdelivered 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 trespassesare 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 thatye sin not." Let not forgiveness have so bad an effect upon you as to causeyou to be remiss in Christian duties, or as to tempt you to give, way to evil. Shallwe sin because we are forgiven? or shall we not much matter what manner of liveswe live, because we are set free from the law of sin and death? God forbid. Let graceteach us another lesson, and lay other obligations upon our spirits. "My littlechildren," 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, towhich you are brought by the precious blood of Christ. Now, lest also by this lastexhortation he should yet be misunderstood, he adds, "And if any man sin, wehave an Advocate with the rather, Jesus Christ the righteous." I say, he addeththis to prevent desponding in those weak and sensible Christians that are so quickof feeling and of discerning the corruptions of their natures ; for these cry outcontinually 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;" anyman; none are excluded; for all, or any one of the all of them that Christ hath redeemedand forgiven, are incident to sin. By "may" I mean, not a toleration, buta possibility; "For there is not a man, not a just man upon earth, that doethgood, and sinneth not" (Eccl 7:20; 1 Kings 8:46). II. The other thing with whichwe are presented is, an Advocate--, "If any man sin, we have an Advocate withthe Father, Jesus Christ the righteous."

Now there lieth in these two truths two things to be inquired into, as-First, Whatthe apostle should here mean by sin. Second, And also, what he here doth mean byan advocate-"If any man sin, we have an Advocate." There is ground to inquireafter 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 seenGod, neither know him, nor are of him." There is ground also to inquire afterthe second, because an advocate is supposed in the text to be of use to them thatsin--, "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 differencein the sin. That there is a difference in the persons is showed before; one is calleda 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 himselfincapable of forgiveness; "for he that is begotten of God keepeth himself, andthat wicked one toucheth him not" (I John 5:18). Hence, the apostle says, "Thereis a sin unto death" (v. 16). See also Matthew 12:32. Which is the sin fromwhich 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 arecounted 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 theyhave 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 mencommit - 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 hasit, when they transgress the commandment like Adam (Hosea 6:7). Now, these are thesins under consideration by the apostle, and to deliver us from which, "we havean Advocate with the Father."

2. But for the sins mentioned in the third chapter, since the persons sinning gohere under another character, they also must be of another stamp-to wit, a makinghead against the person, merits, and grace of Jesus Christ. These are the sins ofdevils in the world, and for these there is no remission. These, they also that areof the wicked one commit, and therefore sin after the similitude of Satan, and sofall 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 it's 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-"Ifany man sin, we have an Advocate with the Father."

And this leads me first to inquire into what, by these words the apostle must, ofnecessity, 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 advocateis to plead at a bar, before a court of judicature. Thus it is among men; and forasmuchas our Lord Jesus is said to be an "Advocate with the Father," it is clearthat 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 byhim on his right hand and on his left" (I Kings 22:19). Sitting upon a thronefor judgment; for from the Lord, as then sitting upon that throne, proceeded thatsentence against king Ahab, that he should go and fall at Ramoth-gilead; and he didgo, 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 thatbar; for the apostle saith plainly that there "we have an Advocate." Andthe 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 othermen. If the saints were not capable of committing of sin, what need would they haveof an advocate (I Chron 21:3-6. I Sam 12:13,14)[4] Yea, though they did sin, yetif they were by Christ so set free from the law as that it could by no means takecognizance 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 haveoffended 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, hereis an offence, and so a law broken by the saints as well as others. That is the secondthing.

3. As the text supposes that there is a judge, and crimes of saints, so it supposeththat 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 accuserof 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 thereaddresses himself to accuse that man, and to lay to his charge the heinousness ofhis offence, pleading against him the law that he has broken, the light against whichhe 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 pleadfor them, while Satan pleads against them; with one that pleads for pardon, whileSatan, by accusing, seeks to pull judgment and vengeance upon our heads. "Ifany 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 supposeththat those herein concerned-to wit, the sinning children-neither can nor dare attemptto appear at this bar themselves to plead their own cause before this Judge and againstthis 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 appearto 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 perfectrule 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 mentionedin so holy a place as that is where this great God doth sit to judge. This sin nowhangs about the neck of him that hath committed it; yea, it covereth him as dotha mantle. The adversary is bold, cunning, and audacious, and can word a thousandof us into an utter silence in less than half a quarter of an hour. What, then, shouldthe sinner, if he could come there, do at this bar to plead? Nothing; nothing forhis own advantage. But now comes in his mercy-he has an Advocate to plead his cause-"Ifany 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 whenthey 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 himremember] 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 horribleand 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 putsus in mind of these, our guilt puts us in mind of these, the devil puts us in mindof these, and our reason and sense hold the knowledge and remembrance of these closeto us. All that we forget is, that we have an Advocate, "an Advocate with theFather"-that is, one that is appointed to take in hand in open court, beforeall the angels of heaven, my cause, and to plead it by such law and arguments aswill 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 fora man with God, as a man pleadeth for his neighbour!" (Job 16:21). Such an oneJob had, but he had almost at this time forgot it; as he seems to intimate also wherehe wisheth for a daysman that might lay his hand upon them both (Job 9:33). But ourmercy is, we have one to plead our cause, "an Advocate with the Father, JesusChrist the righteous," who will not suffer our soul to be spilt and spoiledbefore the throne, but will surely plead our cause.

6. Another thing that the apostle would have us learn from the words is this, thatto 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 arevery apt to faint when our sins in their guilt do return upon us; nor is there anymore proper way to relieve our souls than to understand that the Son of God is ourAdvocate in heaven. True, Christ died for our sins as a sacrifice, and as a priesthe sprinkleth with his blood the mercyseat; ay, but here is one that has sinned afterprofession of faith, that has sinned grievously, so grievously that his sins arecome up before God; yea, are at his bar pleaded against him by the accuser of thebrethren, by the enemy of the godly. What shall he do now? Why, let him believe inChrist. Believe, that is true; but how now must he conceive in his mind of Christfor the encouraging of him so to do? Why, let him call to mind that Jesus Christis an Advocate with the Father, and as such he meeteth the accuser at the bar ofGod, pleads for this man that has sinned against this accuser, and prevaileth forever 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,) "yetour Advocate is with the Father, Jesus Christ the righteous." Thus is faithencouraged, thus is hope strengthened, thus is the spirit of the sinking Christianrevived, and made to wait for a good deliverance from a bad cause and a cunning adversary;especially if you consider,

7. That the apostle doth also further suppose by the text that Jesus Christ, as Advocate,if he will but plead our cause, let that be never so black, is able to bring us off,even before God's judgment-seat, to our joy, and the confounding of our adversary;for when he saith, "We have an Advocate," he speaks nothing if he meansnot thus. But he doth mean thus, he must mean thus, because he seeketh here to comfortand support the fallen. "Has any man sinned? We have an Advocate." Butwhat of that, if yet he be unable to fetch us off when charged for sin at the bar,and before the face of a righteous judge?

But he is able to do this. The apostle says so, in that he supposes a man has sinned,as any man among the godly ever did; for we may understand it; and if he giveth usnot leave to understand it so, he saith nothing to the purpose neither, for it willbe objected by some-But can he fetch me off, though I have done as David, as Solomon,as Peter, or the like? It must be answered, Yes. The openness of the terms ANY MAN,the indefiniteness of the word SIN, doth naturally allow us to take him in the largestsense; besides, he brings in this saying as the chief, most apt, and fittest to relieveone crushed down to death and hell by the guilt of sin and a wounded conscience.

Further, methinks by these words the apostle seems to triumph in his Christ, saying,My brethren, I would have you study to be holy; but if your adversary the devil shouldget the advantage of you, and besmear you with the filth of sin, you have yet, besidesall that you have heard already, "an Advocate with the Father, Jesus Christthe righteous," who is as to his person, in interest with God, his wisdom andworth, able to bring you off, to the comforting of your souls.

Let me, therefore, for a conclusion as to this, give you an exhortation to believe,to hope, and expect, that though you have sinned, (for now I speak to the fallensaint) that Jesus Christ will make a good end with the-"Trust," I say,"in him, and he shall bring it to pass." I know I put thee upon a hardand difficult task for believing and expecting good, when my guilty conscience dothnothing but clog, burden, and terrify me with the justice of God, the greatness ofthy sins, and the burning torments is hard and sweating work. But it must be; thetext calls for it, thy case calls for it, and thou must do it, if thou wouldst glorifyChrist; and this is the way to hasten the issue of thy cause in hand, for believingdaunts the devil, pleaseth Christ, and will help thee beforehand to sing that songof the church, saying, "O Lord, thou hast pleaded the causes of my soul; thouhast redeemed my life" (Lam 3:58). Yea, believe, and hear thy pleading Lordsay to thee, "Thus saith thy Lord the Lord, and thy God that pleadeth the causeof his people, Behold, I have taken out of thine hand the cup of trembling, eventhe dregs of the cup of my fury; thou shalt no more drink it again" (Isa 51:22).I am not here discoursing of the sweetness of Christ's nature, but of the excellencyof his offices, and of his office of advocateship in particular, which, as a lawyerfor his client, he is to execute in the presence of God for us. Love may be wherethere is no office, and so where no power is to do us good; but now, when love andoffice shall meet, they will surely both combine in Christ to do the fallen Christiangood. But of his love we have treated elsewhere; we will here discourse of the officeof this loving one. And for thy further information, let me tell thee that God thyFather counteth that thou wilt be, when compared with his law, but a poor one allthy days; yea, the apostle tells thee so, in that he saith there is an Advocate providedfor thee. When a father provides crutches for his child, he doth as good as say,I count that my child will be yet infirm; and when God shall provide an Advocate,he doth as good as say, My people are subject to infirmities. Do not, therefore,think of thyself above what, by plain texts, and fair inferences drawn from Christ'soffices, thou are bound to think. What doth it bespeak concerning thee that Christis always a priest in heaven, and there ever lives to make intercession for thee(Heb 7:24), but this, that thou art at the best in thyself, yea, and in thy bestexercising of all thy graces too, but a poor, pitiful, sorry, sinful man; a man thatwould, when yet most holy, be certainly cast away, did not thy high priest take awayfor thee the iniquity of thy holy things. The age we live in is a wanton age; thegodly are not so humble, and low, and base in their own eyes as they should, thoughtheir daily experience calls for it, and the priesthood of Jesus Christ too.

But above all, the advocateship of Jesus Christ declares us to be sorry creatures;for that office does, as it were, predict that some time or other we shall baselyfall, and by falling be undone, if the Lord Jesus stand not up to plead. And as itshows this concerning us, so it shows concerning God that he will not lightly oreasily lose his people. He has provided well for us-blood to wash us in; a priestto pray for us, that we may be made to persevere; and, in case we foully fall, anadvocate to plead our cause, and to recover us from under, and out of all that danger,that by sin and Satan, we at any time may be brought into.

But having thus briefly passed through that in the text which I think the apostlemust necessarily presuppose, I shall now endeavour to enter into the bowels of it,and see what, in a more particular manner, shall be found therein. And, for my moreprofitable doing of this work, I shall choose to observe this method in my discourse-

[METHOD OF THE DISCOURSE.]

FIRST, I shall show you more particularly of this Advocate's office, or what andwherein Christ's office as Advocate doth lie. SECOND, After that, I shall also showyou how Jesus Christ doth manage this office of an Advocate. THIRD, I shall alsothen show you who they are that have Jesus Christ for their Advocate. FOURTH, I shallalso show you what excellent privileges they have, who have Jesus Christ for theirAdvocate. FIFTH, And to silence cavillers, I shall also show the necessity of thisoffice of Jesus Christ. SIXTH, I shall come to answer some objections; and, LASTLY,To the use and application.

[WHEREIN CHRIST'S OFFICE AS ADVOCATE DOTH LIE.]

FIRST, To begin with the first of these-namely, to show you more particularly ofChrist's office as an Advocate, and wherein it lieth; the which I shall do thesethree ways-First, Touch again upon the nature of this office; and then, Second, Treatof the order and place that it hath among the rest of his offices; and, Third, Treatof the occasion of the execution of this office.

First, To touch upon the nature of this office. It is that which empowereth a manto plead for a man, or one man to plead for another; not in common discourses, andupon common occasions, as any man may do, but at a bar, or before a court of judicature,where a man is accused or impleaded by his enemy; I say, this Advocate's office issuch, both here, and in the kingdom of heaven. An advocate is as one of our attorneys,at least in the general, who pleads according to law and justice for one or otherthat is in trouble by reason of some miscarriage, or of the naughty temper of somethat are about him, who trouble and vex, and labour to bring him into danger of thelaw. This is the nature of this office, as I said, on earth; and this is the officethat Christ executeth in heaven. Wherefore he saith, "If any man sin, we havean Advocate"; one to stand up for him, and to plead for his deliverance beforethe bar of God. (Joel 3:2. Isa 66:16. Eze 38:22. Jer 2.)

For though in some places of Scripture Christ is said to plead for his with men,and that by terrible arguments, as by fire, and sword, and famine, and pestilence,yet this is not that which is intended by this text; for the apostle here saith,he is an Advocate with the Father, or before the Father, to plead for those thatthere, or that to the Father's face, shall be accused for their transgressions: "Ifany man sin, we have an Advocate with the Father, Jesus Christ the righteous."So, then, this is the employ of Jesus Christ as he is for us, an Advocate. He hasundertaken to stand up for his people at God's bar, and before that great court,there to plead, by the law and justice of heaven, for their deliverance; when, fortheir faults, they are accused, indicted, or impleaded by their adversary.

Second. And now to treat of the order or place that this office of Christ hath amongthe rest of his offices, which he doth execute for us while we are here in a stateof imperfection; and I think it is an office that is to come behind as a reserve,or for a help at last, when all other means shall seem to fail. Men do not use togo to law upon every occasion; or if they do, the wisdom of the judge, the jury,and the court will not admit that every brangle and foolish quarrel shall come beforethem; but an Advocate doth then come into place, and then to the exercise of hisoffice, when a cause is counted worthy to be taken notice of by the judge and bythe court. Wherefore he, I say, comes in the last place, as a reserve, or help atlast, to plead; and, by pleading, to set that right by law which would otherwisehave caused an increase to more doubts, and to further dangers.

Christ, as priest, doth always works of service for us, because in our most spiritualthings there may faults and spots be found, and these he taketh away of course, bythe exercise of that office; for he always wears that plate of gold upon his foreheadbefore the Father, whereon is written, "Holiness to the Lord." But now,besides these common infirmities, there are faults that are highly gross and foul,that oft are found in the skirts of the children of God. Now, there are they thatSatan taketh hold on; these are they that Satan draweth up a charge against us for;and to save us from these, it is, that the Lord Jesus is made an Advocate. When Joshuawas clothed with filthy garments, then Satan stood at his right hand to resist him;then the angel of the covenant, the Lord Jesus, pleaded for his help (Zech 3). Byall which it appears, that this office comes behind, is provided as a reserve, thatwe may have help at a pinch, and then be lifted out, when we sink in mire, wherethere is no standing.

This is yet further hinted at by the several postures that Christ is said to be in,as he exerciseth his priestly and advocate's office. As a Priest, he sits; as anAdvocate, he stands (Isa 3:13). The Lord stands up when he pleads; his sitting ismore constant and of course (Sit thou, Psa 110:1,4), but his standing is occasional,when Joshua is indicted, or when hell and earth are broken loose against his servantStephen. For as Joshua was accused by the devil, and as then the angel of the Lordstood by, so when Stephen was accused by men on earth, and that charge seconded bythe fallen angels before the face of God, it is said, "the Lord Jesus stoodon the right hand of God," (Acts 7:55)-to wit, to plead; for so I take it, becausestanding is his posture as an Advocate, not as a Priest; for, as a Priest, he mustsit down; but he standeth as an Advocate, as has been showed afore (Heb 10:12). Wherefore,

Third. The occasion of his exercising of this office of advocate is, as hath beenhinted already, when a child of God shall be found guilty before God of some heinoussin, of some grievous thing in his life and conversation. For as for those infirmitiesthat attend the best, in their most spiritual sacrifices; if a child of God wereguilty of ten thousand of them, they are of course purged, through the much incensethat is always mixed with those sacrifices in the golden censer that is in the handof Christ; and so he is kept clean, and counted upright, notwithstanding those infirmities;and, therefore, you shall find that, notwithstanding those common faults, the childrenof God are counted good and upright in conversation, and not charged as offenders."David," saith the text, "did that which was right in the eyes ofthe Lord, and turned not aside from any thing that he commanded him, all the daysof his life, save only in the matter of Uriah the Hittite" (I Kings 15:5). Butwas David, in a strict sense, without fault in all things else? No, verily; but thatwas foul in a higher degree than the rest, and therefore there God sets a blot; ay,and doubtless for that he was accused by Satan before the throne of God; for hereis adultery, and murder, and hypocrisy, in David's doings; here is notorious matter,a great sin, and so a great ground for Satan to draw up an indictment against theking; and a thundering one, to be sure, shall be preferred against him. This is thetime, then, for Christ to stand up to plead; for now there is room for such a question-CanDavid's sin stand with grace? Or, Is it possible that a man that has done as he has,should yet be found a saint, and so in a saved state? Or, Can God repute him so,and yet be holy and just? or, Can the merits of the Lord Jesus reach, according tothe law of heaven, a man in this condition? Here is a case dubious; here is a manwhose salvation, by his foul offences, is made doubtful; now we must to law and judgment,wherefore now let Christ stand up to plead! I say, now was David's case dubious;he was afraid that God would cast him away, and the devil hoped he would, and tothat end charged him before God's face, if, perhaps, he might get sentence of damnationto pass upon his soul (Psa 51). But this was David's mercy, he had an Advocate toplead his cause, by whose wisdom and skill in matters of law and judgment he wasbrought off of those heavy charges, from those gross sins, and delivered from thateternal condemnation, that by the law of sin and death, was due thereto.

This is then the occasion that Christ taketh to plead, as Advocate, for the salvationof his people-to wit, the cause: He "pleadeth the cause of his people"(Is 51:22). Not every cause, but such and such a cause; the cause that is very bad,and by the which they are involved, not only in guilt and shame, but also in dangerof death and hell. I say, the cause is bad, if the text be true, if sin can makeit bad, yea, if sin itself be bad-"If any man sin, we have an Advocate";an Advocate to plead for him; for him as considered guilty, and so, consequently,as considered in a bad condition. It is true, we must distinguish between the personand the sin; and Christ pleads for the person, not the sin; but yet He cannot beconcerned with the person, but he must be with the sin; for though the person andthe sin may be distinguished, yet they cannot be separated. He must plead, then,not for a person only, but for a guilty person, for a person under the worst of circumstances-"Ifany man sin, we have an Advocate" for him as so considered.

When a man's cause is good, it will sufficiently plead for itself, yea, and for it'smaster too, especially when it is made appear so to be, before a just and righteousjudge. Here, therefore, needs no advocate; the judge himself will pronounce him righteous.This is evidently seen in Job-"Thou movedst me against him (this said God toSatan), to destroy him without cause" (Job 2:3). Thus far Job's cause was good,wherefore he did not need an advocate; his cause pleaded for itself, and for it'sowner also. But if it was to plead good causes for which Christ is appointed Advocate,then the apostle should have written thus: If any man be righteous, we have an Advocatewith the Father. Indeed, I never heard but one in all my life preach from this text,and he, when he came to handle the cause for which he was to plead, pretended itmust be good, and therefore said to the people, See that your cause be good, elseChrist will not undertake it. But when I heard it, Lord, thought I, if this be true,what shall I do, and what will become of all this people, yea, and of this preachertoo? Besides, I saw by the text, the apostle supposeth another cause, a cause bad,exceeding bad, if sin can make it so. And this was one cause why I undertook thiswork.

When we speak of a cause, we speak not of a person simply as so considered; for,as I said before, person and cause must be distinguished; nor can the person makethe cause good but as he regulates his action by the Word of God. If, then, a good,a righteous, man doth what the law condemns, that thing is bad; and if he be indictedfor so doing, he is indicted for a bad cause; and he that will be his advocate, mustbe concerned in and about a bad matter; and how he will bring his client off, thereindoth lie the mystery.

I know that a bad man may have a good cause depending before the judge, and so alsogood men have (Job 31). But then they are bold in their own cause, and fear not tomake mention of it, and in Christ to plead their innocency before the God of heaven,as well as before men (Psa 71:3-5. II Cor 1:23. Gal 1:10. Phil 1:8). But we havein the text a cause that all men are afraid of-a cause that the apostle concludesso bad that none but Jesus Christ himself can save a Christian from it. It is notonly sinful, but sin itself-"If any man sin, we have an Advocate with the Father."

Wherefore there is in this place handled by the apostle, one of the greatest mysteriesunder heaven-to wit, that an innocent and holy Jesus should take in hand to pleadfor one before a just and righteous God, that has defiled himself with sin; yea,that he should take in hand to plead for such an one against the fallen angels, andthat he should also by his plea effectually rescue, and bring them off from the crimesand curse whereof they were verily guilty by the verdict of the law, and approbationof the Judge.

This, I say, is a great mystery, and deserves to be pried into by all the godly,both because much of the wisdom of heaven is discovered in it, and because the bestsaint is, or may be, concerned with it. Nor must we by any means let this truth belost, because it is the truth; the text has declared it so, and to say otherwiseis to belie the Word of God, to thwart the apostle, to soothe up hypocrites, to robChristians of their privilege, and to take the glory from the head of Jesus Christ(Luke 18:11,12).

The best saints are most sensible of their sins, and most apt to make mountains oftheir mole hills. Satan also, as has been already hinted, doth labour greatly toprevail with them to sin, and to provoke their God against them, by pleading whatis true, or by surmising evilly of them, to the end they may be accused by him (Job2:9). Great is his malice toward them, great is his diligence in seeking their destruction;wherefore greatly doth he desire to sift, to try, and winnow them, if perhaps hemay work in their flesh to answer his design-that is, to break out in sinful acts,that he may have by law to accuse them to their God and Father. Wherefore, for theirsakes this text abides, that they may see that, when they have sinned, "theyhave an Advocate with the Father, Jesus Christ the righteous." And thus haveI showed you the nature, the order, and occasion of this office of our blessed LordJesus.

[HOW CHRIST MANAGES THE OFFICE OF AN ADVOCATE.]

II. I come now to show you how Jesus Christ doth manage this his office of an Advocatefor us. And that I may do this to your edification, I shall choose this method forthe opening of it-First. Show you how he manages this office with his Father. Second.I shall show you how he manages it before him against our adversary.

First. How he manages this his office of Advocate with his Father.

1. He doth it by himself, by no other as deputy under him, no angel, no saint; nowork has place here but Jesus, and Jesus only. This the text implies: "We havean Advocate"; speaking of one, but one, one alone; without an equal or an inferior.We have but one, and he is Jesus Christ. Nor is it for Christ's honour, nor for thehonour of the law, or of the justice of God, that any but Jesus Christ should bean Advocate for a sinning saint. Besides, to assert the contrary, what doth it butlessen sin, and make the advocateship of Jesus Christ superfluous? It would lessensin should it be removed by a saint or angel; it would make the advocateship of JesusChrist superfluous, yea, needless, should it be possible that sin could be removedfrom us by either saint or angel.

Again; if God should admit of more advocates than one, and yet make mention of neveran one but Jesus Christ; or if John should allow another, and yet speak nothing butof Jesus only; yea, that an advocate under that title should be mentioned but once,but once only in all the book of God, and yet that divers should be admitted, standsneither with the wisdom or love of God, nor with the faithfulness of the apostle.But saints have but one Advocate, if they will use him, or improve their faith inthat office for their help, so; if not, they must take what follows. This I thoughtgood to hint at, because the times are corrupt, and because ignorance and superstitionalways wait for a countenance with us, and these things have a natural tendency todarken all truth, so especially this, which bringeth to Jesus Christ so much glory,and yieldeth to the godly so much help and relief.

2. As Jesus Christ alone is Advocate, so God's bar, and that alone, is that beforewhich he pleads, for God is judge himself (Deut 32:36. Heb 12:23). Nor can the causewhich now he is to plead be removed into any other court, either by appeals or otherwise.

Could Satan remove us from heaven, to another court, he would certainly be too hardfor us, because there we should want our Jesus, our Advocate, to plead our cause.Indeed, sometimes he impleads us before men, and they are glad of the occasion, forthey and he are often one; but then we have leave to remove our cause, and to prayfor a trial in the highest court, saying, "Let my sentence come forth from thypresence; let thine eyes behold the things that are equal" (Psa 17:2). Thiswicked world doth sentence us for our good deeds, but how then would they sentenceus for our bad ones? But we will never appeal from heaven to earth for right, forhere we have no Advocate; "our Advocate is with the Father, Jesus Christ therighteous."

3. As he pleadeth by himself alone, and nowhere else but in the court of heaven withthe Father, so as he pleadeth with the Father for us, he observeth this rule-

(1.) He granteth and confesseth whatever can rightly be charged upon us; yet so asthat he taketh the whole charge upon himself, acknowledging the crimes to be hisown. "O God," says he, "thou knowest my foolishness, and my sins";my guiltiness "is not hid from thee" (Psa 69:5). And this he must do, orelse he can do nothing. If he hides the sin, or lesseneth it, he is faulty; if heleaves it still upon us, we die. He must, then, take our iniquity to himself, makeit his own, and so deliver us; for having thus taken the sin upon himself, as lawfullyhe may, and lovingly doth, "for we are members of his body" ('tis his hand,'tis his foot, 'tis his ear hath sinned), it followeth that we live if he lives;and who can desire more? [5]This, then, must be thoroughly considered, if ever wewill have comfort in a day of trouble and distress for sin.

And thus far there is, in some kind, a harmony betwixt his being a sacrifice, a priest,and an Advocate. As a sacrifice, our sins were laid upon him (Isa 53). As a priest,he beareth them (Exo 28:38). And as an Advocate, he acknowledges them to be his own(Psa 69:5). Now, having acknowledged them to be his own, the quarrel is no more betwixtus and Satan, for the Lord Jesus has espoused our quarrel, and made it his. All,then, that we in this matter have to do, is to stand at the bar by faith among theangels, and see how the business goes. O blessed God! what a lover of mankind artthou! and how gracious is our Lord Jesus, in his thus managing matters for us.

(2.) The Lord Jesus having thus taken our sins upon himself, next pleads his owngoodness to God on our behalf, saying, "Let not them that wait on thee, O LordGod of hosts, be ashamed for my sake: let not those that seek thee be confoundedfor my sake, O God of Israel: because for thy sake I have borne reproach; shame hathcovered my face" (Psa 69:6,7). Mark, let them not be ashamed for my sake, letthem not be confounded for my sake. Shame and confusion are the fruits of guilt,or of a charge for sin, (Jer 3:25), and are but an entrance into condemnation (Dan12:2. John 5:29). But behold how Christ pleads, saying, Let not that be for my sake,for the merit of my blood, for the perfection of my righteousness, for the prevalencyof my intercession. Let them not be ashamed for my sake, O Lord God of hosts. Andlet no man object, because this text is in the Psalms, as if it were not spoken bythe prophet of Christ; for both John and Paul, yea, and Christ himself, do make thispsalm a prophecy of him. Compare verse 9 with John 2:17, and with Romans 15:3; andverse 21 with Matthew 27:48, and Mark 15:25. But is not this a wonderful thing, thatChrist should first take our sins, and account them his own, and then plead the valueand worth of his whole self for our deliverance? For by these words, "for mysake," he pleads his own self, his whole self, and all that he is and has; andthus he put us in good estate again, though our cause was very bad.

To bring this down to weak capacities. Suppose a man should be indebted twenty thousandpounds, but has not twenty thousand farthings wherewith to pay; and suppose alsothat this man be arrested for this debt, and that the law also, by which he is sued,will not admit of a penny bate; this man may yet come well enough off, if his advocateor attorney will make the debt his own, and will, in the presence of the judges,out with his bags, and pay down every farthing. Why, this is the way of our Advocate.Our sins are called debts (Matt 6:12). We are sued for them at the law (Luke 12:59).And the devil is our accuser; but behold the Lord Jesus comes out with his worthiness,pleads it at the bar, making the debt his own (Mark 10:45. II Cor 3:5). And saith,Now let them not be ashamed for my sake, O Lord God of hosts: let them not be confoundedfor my sake, O God of Israel. And hence, as he is said to be an Advocate, so he issaid to be a propitiation, or amends-maker, or one that appeaseth the justice ofGod for our sins-"If any man sin, we have an Advocate with the Father, JesusChrist the righteous; and he is the propitiation for our sins."

And who can now object against the deliverance of the child of God? God cannot; forhe, for Christ's sake, according as he pleaded, hath forgiven us all trespasses (Col2:13, Eph 4:32). The devil cannot; his mouth is stopped, as is plain in the caseof Joshua (Zech 3). The law cannot; for that approveth of what Christ has done. This,then, is the way of Christ's pleading. You must know, that when Christ pleads withGod, he pleads with a just and righteous God, and therefore he must plead law, andnothing but law; and this he pleaded in both these pleas-First, in confessing ofthe sin he justified the sentence of the law in pronouncing of it evil; and thenin his laying of himself, his whole self, before God for that sin, he vindicatedthe sanction and perfection of the law. Thus, therefore, he magnifies the law, andmakes it honourable, and yet brings off his client safe and sound in the view ofall the angels of God.

(3). The Lord Jesus having thus taken our sins upon himself, and presented God withall the worthiness that is in his whole self for them, in the next place he callethfor justice, or a just verdict upon the satisfaction he hath made to God and to hislaw. Then proclamation is made in open court, saying, "Take away the filthygarments from him," from him that hath offended, and clothe him with changeof raiment (Zech 3).

Thus the soul is preserved that hath sinned; thus the God of heaven is content thathe should be saved; thus Satan is put to confusion, and Jesus applauded and criedup by the angels of heaven, and by the saints on earth. Thus have I showed you howChrist doth advocate it with God and his Father for us; and I have been the moreparticular in this, because the glory of Christ, and the comfort of the dejected,are greatly concerned and wrapped up in it. Look, then, to Jesus, if thou hast sinned;to Jesus, as an Advocate pleading with the Father for thee. Look to nothing else;for he can tell how, and that by himself, to deliver thee; yea, and will do it ina way of justice, which is a wonder; and to the shame of Satan, which will be hisglory; and also to thy complete deliverance, which will be thy comfort and salvation.

Second, But to pass this and come to the second thing, which is, to show you howthe Lord Jesus manages this his office of an Advocate before his Father against theadversary; for he pleadeth with the Father, but pleadeth against the devil; he pleadethwith the Father law and justice, but against the adversary he letteth out himself.

I say, as he pleads against the adversary, so he enlargeth himself with argumentsover and besides those which he pleadeth with God his Father.

Nor is it meet or needful that our advocate, when he pleads against Satan, shouldso limit himself to matter of law, as when he pleadeth with his Father. The saint,by sinning, oweth Satan nothing; no law of his is broken thereby; why, then, shouldhe plead for the saving of his people, justifying righteousness to him?

Christ, when he died, died not to satisfy Satan, but his Father; not to appease thedevil, but to answer the demands of the justice of God; nor did he design, when hehanged on the tree, to triumph over his Father, but over Satan; "He redeemedus," therefore, "from the curse of the law," by his blood (Gal 3:13).And from the power of Satan, by his resurrection (Heb 2:14). He delivered us fromrighteous judgment by price and purchase; but from the rage of hell by fight andconquest.

And as he acted thus diversely in the work of our redemption, even so he also dothin the execution of his Advocate's office. When he pleadeth with God, he pleadethso; and when he pleadeth against Satan, he pleadeth so; and how he pleadeth withGod when he dealeth with law and justice I have showed you. And now I will show youhow he pleadeth before him against the "accuser of the brethren."

1. He pleads against him the well-pleasedness that his Father has in his merits,saying, This shall please the Lord, or this doth or will please the Lord, betterthan anything that can be propounded (Psa 69:31). Now this plea being true, as itis, being established upon the liking of God Almighty; whatever Satan can say toobtain our everlasting destruction is without ground, and so unreasonable. "Iam well pleased," saith God (Matt 3:17); and again, " The Lord is wellpleased for his (Christ's) righteousness' sake" (Isa 42:21). All that enteractions against others, pretend that wrong is done, either against themselves oragainst the king. Now Satan will never enter an action against us in the court above,for that wrong by us has been done to himself; he must pretend, then, that he suesus, for that wrong has, by us, been done to our king. But, behold, "We havean Advocate with the Father," and he has made compensation for our offences.He gave himself for our offences. But still Satan maintains his suit; and our God,saith Christ, is well pleased with us for this compensation-sake, yet he will notleave off his clamour. Come, then, says the Lord Jesus, the contention is not nowagainst my people, but myself, and about the sufficiency of the amends that I havemade for the transgressions of my people; but he is near that justifieth me, thatapproveth and accepteth of my doings, therefore shall I not be confounded. Who ismine adversary? Let him come near me! Behold, "the Lord God will help me"(Isa 50:7-9). Who is he that condemneth me? Lo, they all shall, were there ten thousandtimes as many more of them, wax old as a garment; the moth shall eat them up. Wherefore,if the Father saith Amen to all this, as I have showed already that he hath and doth,the which also further appeareth, because the Lord God has called him the Saviour,the Deliverer, and the Amen; what follows, but that a rebuke should proceed fromthe throne against him? And this, indeed, our Advocate calls for from the hand ofhis Father, saying, O enemy, "the Lord rebuke thee"; yea, he doubles thisrequest to the judge, to intimate his earnestness for such a conclusion, or to showthat the enemy shall surely have it, both from our Advocate, and from him beforewhom Satan has so grievously accused us (Zech 3).

For what can be expected to follow from such an issue in law as this is, but soundand severe snibs from the judge upon him that hath thus troubled his neighbour, andthat hath, in the face of the country, cast contempt upon the highest act of mercy,justice, and righteousness, that ever the heavens beheld? [6] And all this is truewith reference to the case in hand, wherefore, "The Lord rebuke thee,"is that which, in conclusion, Satan must have for the reward of his works of maliceagainst the children, and for his contemning of the works of the Son of God. Now,our Advocate having thus established, by the law of heaven, his plea with God forus against our accuser, there is way made for him to proceed upon a foundation thatcannot be shaken; wherefore, he proceedeth in his plea, and further urges againstthis accuser of the brethren.

2. God's interest in this people; and prayeth that God would remember that: "TheLord rebuke thee, O Satan; the Lord that hath chosen Jerusalem, rebuke thee."True, the church, the saints, are despicable in the world; wherefore men do thinkto tread them down; the saints are, also, weak in grace, but have corruptions thatare strong, and, therefore, Satan, the god of this world, doth think to tread themdown; but the saints have a God, the living, the eternal God, and, therefore, theyshall not be trodden down; yea, they "shall be holden up, for God is able tomake them stand" (Rom 14:4).

It was Haman's mishap to be engaged against the queen, and the kindred of the queen;it was that that made him he could not prosper; that brought him to contempt andthe gallows. Had he sought to ruin another people, probably he might have broughthis design to a desired conclusion; but his compassing the death of the queen spoiledall. Satan, also, when he fighteth against the church, must be sure to come to theworst, for God has a concern in that; therefore, it is said, "The gates of hellshall not prevail against it"; but this hindereth not but that he is permittedto make almost what spoils he will of those that belong not to God. Oh, how manydoth he accuse, and soon get out from God, against them, a license to destroy them!as he served Ahab, and many more. But this, I say, is a very great block in his waywhen he meddles with the children; God has an interest in them-"Hath God castaway his people? God forbid!" (Rom 11:1,2). The text intimates that they forsin had deserved it, and that Satan would fain have had it been so; but God's interestin them preserved them-"God hath not cast away his people, which he foreknew."Wherefore, when Satan accuseth them before God, Christ, as he pleadeth his own worthand merit, pleadeth also against him, that interest that God has in them.

And though this, to some, may seem but an indifferent plea; for what engagement lieth,may they say, upon God to be so much concerned with them, for they sin against him,and often provoke him most bitterly? Besides, in their best state, they are altogethervanity, and a very thing of nought-"What is man (sorry man), that thou art mindfulof him," or that thou shouldest be so?

I answer, Thought there lieth no engagement upon God for any worthiness that is inman, yet there lieth a great deal upon God for the worthiness that is in himself.God has engaged himself with his having chosen them to be a people to himself; andby this means they are so secured from all that all can do against them, that theapostle is bold, upon this very account, to challenge all despite to do it's worstagainst them, saying, "Who shall lay anything to the charge of God's elect?"(Rom 8:33). Who? saith Satan; why, that will I. Ay, saith he, but who can do it,and prevail? "It is God that justifieth, who is he that condemneth? (ver. 34).By which words the apostle clearly declareth that charges against the elect, thoughthey may be brought against them, must needs prove ineffectual as to their condemnation;because their Lord God still will justify, for that Christ has died for them. Besides,a little to enlarge, the elect are bound to God by a sevenfold cord, and a threefoldone is not quickly broken.

(1.) Election is eternal as God himself, and so without variableness or shadow ofchange, and hence it is called "an eternal purpose," and a "purposeof God" that must stand (Eph 3:11; Rom 9:11). (2.) Election is absolute, notconditional; and, therefore, cannot be overthrown by the sin of the man that is wrappedup therein. No works foreseen to be in us was the cause of God's choosing us; nosin in us shall frustrate or make election void-"Who shall lay anything to thecharge of God's elect? It is God that justifieth" (Rom 8:33; 9:11). (3.) Bythe act of election the children are involved, wrapped up, and covered in Christ;he hath chosen us in him; not in ourselves, not in our virtues, no, not for or becauseof anything, but of his own will (Eph 1:4-11). (4.) Election includeth in it a permanentresolution of God to glorify his mercy on the vessels of mercy, thus foreordainedunto glory (Rom 9:15,18,23). (5.) By the act of electing love, it is concluded thatall things whatsoever shall work together for the good of them whose call to Godis the fruit of this purpose, this eternal purpose of God (Rom 8:28-30). (6.) Theeternal inheritance is by a covenant of free and unchangeable grace made over tothose thus chosen; and to secure them from the fruits of sin, and from the maliceof Satan, it is sealed by this our Advocate's blood, as he is Mediator of this covenant,who also is become surety to God for them; to wit, to see them forthcoming at thegreat day, and to set them then safe and sound before his Father's face after thejudgment is over (Rom 9:23; Heb 7:22; 9:15,17-24; 13:20; John 10:28,29). (7.) Bythis choice, purpose, and decree, the elect, the concerned therein, have allottedthem by God, and laid up for them, in Christ, a sufficiency of grace to bring themthrough all difficulties to glory; yea, and they, every one of them, after the firstact of faith-the which also they shall certainly attain, because wrapped up in thepromise for them-are to receive the earnest and first fruits thereof into their souls(II Tim 1:9; Acts 14:22; Eph 1:4,5,13,14).

Now, put all these things together, and then feel if there be not weight in thisplea of Christ against the devil. He pleads God's choice and interest in his saintsagainst him-an interest that is secured by the wisdom of heaven, by the grace ofheaven, by the power, will, and mercy of God, in Christ-an interest in which allthe three Persons in the Godhead have engaged themselves, by mutual agreement andoperation, to make good when Satan has done his all. I know there are some that objectagainst this doctrine as false; but such, perhaps, are ignorant of some things elseas well as of this. However, they object against the wisdom of God, whose truth itis, and against Christ our Advocate, whose argument, as he is such, it is; yea, theylabour, what in them lieth, to wrest that weapon out of his hand, with which he socudgelleth the enemy when, as Advocate, he pleadeth so effectually against him forthe rescuing of us from the danger of judgment, saying, "The Lord rebuke thee,O Satan, even the Lord that hath chosen Jerusalem, rebuke thee."

Third. As Christ, as Advocate, pleads against Satan the interest that his Fatherhath in his chosen, so also he pleads against him by no less authority-his own interestin them. "Holy Father," saith he, "keep through thine own name thosewhom thou hast given me" (John 17:11). Keep them while in the world from theevil, the soul-damning evil of it. These words are directed to the Father, but theyare leveled against the accusations of the enemy, and were spoken here to show whatChrist will do for his, against our foe, when he is above. How, I say, he will urgebefore his Father his own interest in us against Satan, and against all his accusations,when he brings them to the bar of God's tribunal, with design to work our utter ruin.And is there not a great deal in it? As if Christ should say, Father, my people havean adversary who will accuse them for their faults before thee; but I will be theirAdvocate, and as I have bought them of thee, I will plead my right against him (John10:28). Our English proverb is, Interest will not lie; interest will make a man dothat which otherwise he would not. How many thousands are there for whom Christ dothnot so much as once open his mouth, but leaves them to the accusations of Satan,and to Ahab's judgment, nay, a worse, because there is none to plead their cause?And why doth he not concern himself with them? but because he is not interested inthem-"I pray not for the world, but for them which thou hast given me, for theyare thine; and all mine are thine, and I am glorified in them" (John 17:9,10).

Suppose so many cattle in such a pound, and one goes by whose they are not, dothhe concern himself? No; he beholds them, and goes his way. But suppose that at hisreturn he should find his own cattle in that pound, would he now carry it towardthem as he did unto the other? No, no; he has interest here, they are his that arein the pound; now he is concerned, now he must know who put them there, and for whatcause too they are served as they are; and if he finds them rightfully there, hewill fetch them by ransom; but if wrongfully, he will replevy[7] them, and standa trial at law with him that has thus illegally pounded his cattle. And thus it isbetwixt Jesus Christ and his. He is interested in them; the cattle are his own, "hisown sheep," (John 10:3,4), but pounded by some other, by the law, or by thedevil. If pounded by the law, he delivereth them by ransom; if pounded by the devil,he will replevy them, stand a trial at law for them, and will be, against their accuser,their Advocate himself. Nor can Satan withstand his plea, though he should againstthem join argument with the law; forasmuch, as has been proved before, he can andwill, by what he has to produce and plead of his own, save his from all trespasses,charges, and accusations. Besides, all men know that a man's proper goods are nottherefore forfeited, because they commit many, and them too great transgressions-"Andif any man sin, we have an Advocate with the Father, Jesus Christ the righteous."Now, the strength of this plea thus grounded upon Christ's interest in his peopleis great, and hath many weighty reasons on it's side; as-

1. They are mine; therefore in reason at my dispose, not at the dispose of an adversary;for while a thing can properly be called mine, no man has therewith to do but myself;nor doth (a man, nor) Christ close his right to what he has by the weakness of thatthing which is his proper right. He, therefore, as an Advocate, pleadeth interest,his own interest, in his people, and right must, with the Judge of all the earth,take place-"Shall not the Judge of all the earth do right? (Gen 18:25).

2. They cost him dear; and that which is dear bought is not easily parted with (ICor. 6:20). They were bought with "his blood" (Eph 1:7; I Peter 1:18,19).They were given him for his blood, and therefore are "dear children" (Eph5:1); for they are his by the highest price; and this price he, as Advocate, pleadethagainst the enemy of our salvation; yea, I will add, they are his, because he gavehis all for them (II Cor 8:9). When a man shall give his all for this or that, thenthat which he so hath purchased is become his all. Now Christ has given his all forus; he made himself poor for us, wherefore we are become his all, his fullness; andso the church is called (Eph 1:23). Nay, further, Christ likes well enough of hispurchase, though it hath cost him his all-"The lines," says he, "arefallen to me in pleasant places; I have a goodly heritage" (Psa 16:6). Now,put all these things together, and there is a strong plea in them. Interest, suchan interest, will not be easily parted with. But this is not all; for,

3. As they cost him dear, so he hath made them near to himself, near by way of relation.Now that which did not only cost dear, but that by way of relation is made so, thata man will plead heartily for. Said David to Abner, " Thou shalt not see myface, except thou first bring Michal, Saul's daughter, when thou comest to see myface" (II Sam 3:13,14). Saul's daughter cost me dear; I bought her with thejeopardy of my life; Saul's daughter is near to me; she is my beloved wife. He pleadedhard for her, because she was dear and near to him. Now, I say, the same is truein Christ; his people cost him dear, and he hath made them near unto him; wherefore,to plead interest in them, is to hold by an argument that is strong. (a.) They arehis spouse, and he hath made them so; they are his love, his dove, his darling, andhe accounts them so. Now, should a wretch attempt, in open court, to take a man'swife away from him, how would this cause the man to plead! Yea, and what judge thatis just, and knows that the man has this interest in the woman pleaded for, wouldyield to, or give a verdict for the wretch, against the man whose wife the womanis? Thus Christ, in pleading interest-in pleading "thou gavest them me"-pleadsby a strong argument, an argument that the enemy cannot invalidate. True, were Christto plead this before a Saul (I Sam 25;44), or before Samson's wife's father, thePhilistine (Judg 14:20), perhaps such treacherous judges would give it against allright. But, I have told you, the court in which Christ pleads is the highest andthe justest, and that from which there can be no appeal; wherefore Christ's cause,and so the cause of the children of God, must be tried before their Father, fromwhose face, to be sure, just judgment shall proceed. But,

(b.) As they are called his spouse, so they are called his flesh, and members ofhis body. Now, said Paul to the church, "Ye are the body of Christ, and membersin particular" (I Cor 12:27; Eph 5:30). This relation also makes a man pleadhard. Were a man to plead for a limb, or a member of his own, how would he plead?What arguments would he use? And what sympathy and feeling would his arguments flowfrom? I cannot lose a hand, I cannot lose a foot, cannot lose a finger; why, saintsare Christ's members, his members are of himself. With what strength of argumentwould a man plead the necessariness of his members to him, and the unnaturalnessof his adversary in seeking the destruction of his members, and the deformity ofhis body! Yea, a man would shuck and cringe, and weep, and entreat, and make demurs,and halts, and delays, to a thousand years, if possible, before he would lose hismembers, or any one of them.

But, I say, how would he plead and advocate it for his members, if judge, and law,and reason, and equity, were all on his side, and if, by the adversary, there couldbe nothing urged, but that against which the Advocate had long before made provisionfor the effectual overthrow thereof? And all this is true as to the case that liesbefore us. Thus we see what strength there lieth in this second argument, that ourAdvocate bringeth for us against the enemy. They are his flesh and bones, his members;he cannot spare them; he cannot spare this, because, nor that, because, nor any,because, they are his members. As such, they are lovely to him; as such, they areuseful to him; as such, they are an ornament to him; yea, though in themselves theyare feeble, and through infirmity weak, much disabled from doing as they should.Thus, "If any man sin, we have an Advocate with the Father, Jesus Christ therighteous." But,

4. As Christ, as Advocate, pleads for us, against Satan, his Father's interest inus and his own; so he pleadeth against him that right and property that he hath inheaven, to give it to whom he will. He has a right to heaven as Priest and King;it is his also by inheritance; and since he will be so good a benefactor as to bestowthis house on somebody, but not for their deserts, but not for their goodness, andsince, again, he has to that end spilt his blood for, and taken a generation intocovenant relation to him, that it might be bestowed on them; it shall be bestowedon them; and he will plead this, if there be need, if his people sin, and if theiraccuser seeks, by their sin, their ruin and destruction: "Father," saithhe, "I will that they also, whom thou hast given me, be with me where I am;that they may behold my glory, which thou hast given me" (John 17:24). Christ'swill is the will of heaven, the will of God. Shall not Christ, then, prevail?

"I will," saith Christ; "I will," saith Satan; but whose willshall stand? It is true, Christ in the text speaks more like an arbitrator than anAdvocate; more like a judge than one pleading at a bar. I will have it so; I judgethat so it ought to be, and must. But there is also something of plea in the wordsboth before his Father, and against our enemy; and therefore he speaketh like onethat can plead and determine also; yea, like one that has power so to do. But shallthe will of heaven stoop to the will of hell? Or the will of Christ to the will ofSatan? Or the will of righteousness to the will of sin? Shall Satan, who is God'senemy, and whose charge wherewith he chargeth us for sin, and which is grounded,not upon love to righteousness, but upon malice against God's designs of mercy, againstthe blood of Christ, and the salvation of his people-I say, shall this enemy andthis charge prevail with God against the well-grounded plea of Christ, and againstthe salvation of God's elect, and so keep us out of heaven? No, no; Christ will haveit otherwise, he is the great donator, [8] and his eye is good. True, Satan was turnedout of heaven for that he sinned there, and we must be taken into heaven, thoughwe have sinned here; this is the will of Christ, and, as Advocate, he pleads it againstthe face and accusation of our adversary. Thus, "If any man sin, we have anAdvocate with the Father, Jesus Christ the righteous." But,

5. As Christ, as Advocate, pleadeth for us, against Satan, his Father's interestin us, and his own, and pleadeth also what right he has to dispose of the kingdomof heaven; so he pleadeth against this enemy, that malice and enmity that is in him,and upon which chiefly his charge against us is grounded, to the confusion of hisface. This is evident from the title that our Advocate bestows upon him, while hepleads for us against him: "The Lord rebuke thee, O Satan, O enemy," saithhe; for Satan is an enemy, and this name given him signifies so much. And lawyers,in their pleas, can make a great matter of such a circumstance as this; saying, Mylord, we can prove that what is now pleaded against the prisoner at the bar is ofmere malice and hatred, that has also a long time lain burning and raging in hisenemy's breast against him. This, I say, will greatly weaken the plea and accusationof an enemy. But, says Jesus Christ, "Father, here is a plea brought in againstmy Joshua, that clothes him with filthy garments, but it is brought in against himby an enemy, by an enemy in the superlative or highest degree. One that hates goodnessworse than he, and that loveth wickedness more than the man against whom at thistime he has brought such a heinous charge." Then leaving with the Father thevalue of his blood for the accused, he turneth him to the accuser, and pleads againsthim as an enemy: "O Satan, thou that accusest my spouse, my love, my members,art SATAN, an enemy." But it will be objected that the things charged are true.Grant it; yet what law takes notice of the plea of one who doth professedly act asan enemy? because it is not done of love to truth, and justice, and righteousness,nor intended for the honour of the king, nor for the good of the prosecuted; butto gratify malice and rage, and merely to kill and destroy. There is, therefore,a great deal of force and strength in an Advocate's pleading of such a circumstanceagainst an accuser; especially when the crimes now charged are those, and only thosefor which the law, in the due execution of it, has been satisfied before; whereforenow a lawyer has double and treble ground or matter to plead for his client againsthis enemy. And this advantage against him has Jesus Christ.

Besides, it is well known that Satan, as to us, is the original cause of those verycrimes for which he accuses us at the bar of God's tribunal. Not to say anythingof how he cometh to us, solicits us, tempts us, flatters us, and always, in a manner,lies at us to do those wicked things for which he so hotly pursues us to the barof the judgment of God. For though it is not meet for us thus to plead,-to wit, layingthat fault upon Satan, but rather upon ourselves,-yet our advocate will do it, andmake work of it too before God. "Simon, Simon, behold, Satan hath desired tohave you, that he might sift you as wheat; but I have prayed for thee, that thy faithfail not" (Luke 22:31,32). He maketh here mention of Satan's desires, by wayof advantage against him; and, doubtless, so he did in his prayer with God for Peter'spreservation. And what he did here, while on earth, as a Saviour in general, thathe doth now in heaven as a Priest and an Advocate in special.

I will further suppose that which may be supposed, and that which is suitable toour purpose. Suppose, therefore, that a father that has a child whom he loveth, butthe child has not half that wit that some of the family hath, and I am sure thatwe have less wit than angels; and suppose, also, that some bad-minded neighbour,by tampering with, tempting of, and by unwearied solicitations, should prevail withthis child to steal something out of his father's house or grounds, and give it untohim; and this he doth on purpose to set the father against the child; and suppose,again, that it comes to the father's knowledge that the child, through the allurementsof such an one, has done so and so against his father; will he therefore disinheritthis child? Yea, suppose, again, that he that did tempt this child to steal, shouldbe the first that should come to accuse this child to it's father for so doing, wouldthe father take notice of the accusation of such an one?-No, verily, we that areevil can do better than so; how then should we think that the God of heaven shoulddo such a thing, since also we have a brother that is wise, and that will and canplead the very malice of our enemy that doth to us all these things against him forour advantage?-I say, this is the sum of this fifth plea of Christ our Advocate,against Satan. O Satan, says he, thou art an enemy to my people; thou pleadest notout of love to righteousness, not to reform, but to destroy my beloved and inheritance.The charge wherewith thou chargest my people is thine own (Job 8:4-6). Not only asto a matter of charge, but the things that thou accusest them of are thine, thinein the nature of them. Also, thou hast tempted, allured, flattered, and daily labouredwith them, to do that for which now thou so willingly would have them destroyed.Yea, all this hast thou done of envy to my Father, and to godliness; of hatred tome and my people; and that thou mightest destroy others besides (I Chron 21:1). Andnow, what can this accuser say? Can he excuse himself? Can he contradict our Advocate?He cannot; he knows that he is a Satan, an enemy, and as an adversary has he sownhis tares among the wheat, that it might be rooted up; but he shall not have hisend; his malice has prevented[9] him, and so has the care and grace of our Advocate.The tares, therefore, he shall have returned unto him again; but the wheat, for allthis, shall be gathered into God's barn (Matt 13:25-30).

Thus, therefore, our Advocate makes use, in his plea against Satan, of the rage andmalice that is the occasion of the enemy's charge wherewith he accuseth the childrenof God. Wherefore, when thou readest these words, "O Satan," say with thyself,thus Christ our Advocate accuseth our adversary of malice and envy against God andgoodness, while he accuseth us of the sins which we commit, for which we are sorry,and Christ has paid a price of redemption-"And (thus) if any man sin, we havean Advocate with the Father, Jesus Christ the righteous." But,

6. Christ, when he pleads as an Advocate for his people, in the presence of God againstSatan, he can plead those very weaknesses of his people for which Satan would havethem damned, for their relief and advantage. "Is not this a brand plucked outof the fire?" This is part of the plea of our Advocate against Satan for hisservant Joshua, when he said, "The Lord rebuke thee, O Satan" (Zech3:2).Now, to be a brand plucked out of the fire is to be a saint, impaired, weakened,defiled, and made imperfect by sin; for so also the apostle means when he saith,"And others save with fear, pulling them our of the fire; hating even the garmentspotted by the flesh" (Jude 23). By fire, in both these places, we are to understandsin; for that it burns and consumes as fire (Rom 1:27). Wherefore a man is said toburn when his lusts are strong upon him; and to burn in lusts to others, when hiswicked heart runs wickedly after them (I Cor 7:9).

Also, when Abraham said, "I am but dust and ashes," (Gen 18:27), he meanshe was but what sin had left; yea, he had something of the smutch and besmearingsof sin yet upon him. Wherefore it was a custom with Israel, in days of old, whenthey set days apart for confession of sin, and humiliation for the same, to sprinklethemselves with, or to wallow in dust and ashes, as a token that they did confessthey were but what sin had left, and that they also were defiled, weakened, and pollutedby 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 "abrand plucked out of the fire." As who should say, Thou objected against myservant Joshua that he is black like a coal, or that the fire of sin at times isstill burning in him. And what then? The reason why he is not totally extinct, astow; is not thy pity, but my Father's mercy to him; I have plucked him out of thefire, yet not so out but that the smell thereof is yet upon him; and my Father andI, 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, anddo our biddings as well, as if he had never been there? This is "a brand pluckedout of the fire," and must be considered as such, and must be borne with assuch. 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, dothyet 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'sbowels 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 notfail before him when he chides (Isa 57:16-18). (2.) "He stayeth his rough windin 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 hisrepentings are kindled together (Hosea 11:8,9). (5.) He will spin out his patienceto 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 makeour best performances imperfect (II Cor 8:12). (7.) He will count our little a verygreat 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 notdo as we should (Matt 26:41; Rom 7). Now, as I said, all these things happen untous, both infirmities and pity, because and for that we were once in the fire, andfor that the weakness of sin abides upon us to this day. But none of this favourcould come to us, nor could we, by any means, cause that our infirmities should workfor us thus advantageously; but that Christ our Advocate stands our friend, and pleadsfor us as he doth.

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

(1.) We are therefore to be saved by grace, because by reason of sin we are disabledfrom keeping of the law (Deut 9:5; Isa 64:6). (2.) We have given unto us the Spiritof grace to help, because we can do nothing that is good without it (Eph 2:5; Rom8:26). (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.) Godalloweth us to ride in the bosom of Christ to the grave, and from thence in the bosomof 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, ourAdvocate, our Saviour, our Captain, that we may be delivered from all the infirmitiesand 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 directedour feet in the way of his steps, that we may haste us to the strong tower and cityof 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, shallbe 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, andthat our weaknesses, as our Christ manages the matter for us, are so far off fromlaying a block or bar in the way to the enjoyment of favour, that they also workfor our good; yea, and God's foresight of them has so kindled his bowels and compassionto us, as to put him upon devising of such things for our relief, which by no meanscould have been, had not sin been with us in the world, and had not the best of saintsbeen "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, bestprovide 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 hisbosom"; yea, and I know that there is such an art in showing and making mentionof weaknesses as shall make the tears stand in a parent's eyes, and as shall makehim 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 towardsus, 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. Ihave seen fathers offended with their children; but when a brother had turned a skillfuladvocate, the anger has been appeased, and the means have been concealed. We readbut little of this Advocate's office of Jesus Christ, yet much of the fruit of itis 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 shallsee how many times our Lord, as an Advocate, pleaded for us, and redeemed us by hisso pleading, unto the enjoyments of smiles and embraces, who, for sin, but a whilebefore, were under frowns and chastisements. And thus much for the making out howChrist doth manage his office of being an Advocate for us with the Father-"Ifany 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 particularlywho they are that have Jesus Christ for their Advocate.

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

First, For the first of these, That this office of Christ, as an Advocate, differethfrom 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, orthat father and son is the self-same relation, as say a priest and an advocate, asto office, are but one and the same thing. They differ in name as much as priestand sacrifice do: a priest is one, and a sacrifice is another; and though Christis 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 toslay 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, toplead 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. Thepriesthood of Christ extendeth itself to the whole of God's elect, whether calledor 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 personswith whom they have to do. We read not anywhere that Christ, as Priest, has to dowith 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 areemployed. 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 greattransgressions, pleads: Christ, as Priest, has need to act always, but Christ, asAdvocate, 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, tostand up and plead, when HIS are clothed with some filthy sin that of late they havefallen 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 ofheaven, with the merits of Christ, and the honour of God, that such a one shouldbe saved. Now let an advocate come forth, now let him have time to plead, for thisis a fit occasion for the saints' Advocate to stand up to plead for the salvationof his people. But,

Second, I come next to show you how far this office of an Advocate is extended. Ihinted at this before, so now shall be the more brief. 1. By this office he offerethno 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 convertedfrom the damnation which their adversary, for sins after light and profession, endeavourethto bring them to. 3. By this office he prevents not temporal punishment, but by ithe chiefly preserveth the soul from hell. 4. By this office he brings in no justifyingrighteousness for us, he only thereby prevaileth to have the dispose of that broughtin by himself, as Priest, for the justifying of those, by a new and fresh act, whohad made their justification doubtful by new falls into sin. And this is plain inthe history of our Joshua, so often mentioned before (Zech 3). 5. As Priest, he hathobtained eternal redemption for us; and as Advocate, he by law, maintaineth our rightthereto, 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 anddistinct about it.

1. More generally. They are all the truly gracious; those that are the children byadoption; and this the test affirmeth-"My little children, these things writeI 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, thatare the persons concerned in the advocateship of Jesus Christ. The priesthood ofChrist extendeth itself to the whole body of the elect, but the advocateship of Christdoth not so. This is further cleared by this apostle; and in this very text, if youconsider what immediately follows-"We have an Advocate," says he, "andhe 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 thesins of the whole world; to be sure, for the elect throughout the world, and theythat will extend it further, let them.

And I say again, had he not intended that there should have been a straiter limitput 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 forus that are children; and as a Priest, too, he hath appeased God's wrath for oursins; but as an Advocate his offices are confined to the children only, but as aPriest 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 onlyfor the children. Children, we have an Advocate to ourselves, and he is also ourPriest; but as he is a Priest, he is not ours only, but maketh, as such, amends forall that shall be saved. The elect, therefore, have the Lord Jesus for their Advocatethen, and then only, when they are by calling put among the children; because, asAdvocate, 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"; anyman that sinneth seems, by the text, notwithstanding what you say, "to havean Advocate with the Father."

Answer. By any man, must not be meant any of the world, nor any of the elect, butany 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 anAdvocate." We, any man of us. And this is yet further made appear, since hesaith that it is to them he writes, not only here, but further in this chapter-"Iwrite unto YOU, little children; I write unto you, fathers; I write unto you, youngmen" (I John 2: 12,13). These are the persons intended in the text, for underthese three heads are comprehended all men; for they are either children, and somen in nature, or young men, and so men in strength; or else they are fathers, andso aged, and of experience. Add to this, by "any man," that the apostleintendeth not to enlarge himself beyond the persons that are in grace; but to supplywhat was wanting by that term "little children"; for since the strongestsaint may have heed of an Advocate, as well as the most feeble of the flock, whyshould the apostle leave it to be so understood as if the children, and the childrenonly, had an interest in that office? Wherefore, after he had said, "My littlechildren, 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 childrenmay 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 sogood 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 thecatalogue of names-"My little children, I write unto you, that ye sin not. Ifany 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 themwith the Father. The least and biggest, the oldest and youngest, the feeblest andthe strongest; ALL the children have an Advocate with the Father, Jesus Christ therighteous.

(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 spiritof adoption? (Gal 4:1-6). Canst thou in faith say, Father, Father, to God? Then isChrist thy Advocate, thine Advocate, "now to appear in the presence of God forthee" (Heb 9:24). To appear there, and to plead there, in the face of the courtof heaven, for thee; to plead there against thine adversary, whose accusations aredreadful, whose subtlety is great, whose malice is inconceivable, and whose rageis intolerable; to plead there before a just God, a righteous God, a sin-revengingGod: before whose face thou wouldst die if thou wast to show thyself, and at hisbar to plead thine own cause. But,

(2.) There is a difference in children; some are bigger than some; there are childrenand 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 theythemselves are children.

This is true in nature, and so it is in grace; wherefore, notwithstanding what wassaid under the first head, it doth not follow, that if I be a child I must certainlyknow it, and also be able to call God, Father. Let the first, then, serve to poiseand 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 theirAdvocate, for Christ is assigned to be our Advocate by the Judge, by the King, byour God and Father, although we have not known it. True, at present, there can comefrom hence, to them that are thus concerned in the advocateship of Christ, but littlecomfort; but yet it yields them great security; they have "an Advocate withthe 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 comingwhen they shall know that even then, when they knew it not, they had an Advocatewith the Father; an Advocate who was neither loath, nor afraid, nor ashamed, to pleadfor 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 thatwhich 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 rageof 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 thatan advocate be provided for the strong as for the weak. "Any man"; he thatis most holy, most reformed, most refined, and most purified, may as soon be in thedirt as the weakest Christian; and, so far as I can see, Satan's design is againstthem 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, heprovoked David to number the people (II Sam 12:4,7; I Chron 21:1). Wherefore theyhave 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 neckof Judas! The like, without doubt, he had done to Peter, had not Jesus, by steppingin, prevented. As long as sin is in our flesh, there is danger. Indeed, he saithof 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 isdanger; and though a strong Christian may be too hard for, and may overcome him inone 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 servedmany more. The strongest are weak, the wisest are fools, when suffered to be siftedas wheat in Satan's sieve; yea, and have often been so proved, to the wounding oftheir great hearts, and the dishonour of religion. To conclude this: God of his mercyhath sufficiently declared the truth of what I say, by preparing for the best, thestrongest, and most sanctified, as well as for the least, weakest, and most feeblesaint, as Advocate-"My little children, I write unto you, that ye sin not. Andif 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 Christis 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, hearkento what I say.

(1.) Wouldest thou know whether Christ is thine Advocate or no? I ask, Hast thouentertained him so to be? When men have suits of law depending in any of the king'scourts above, they entertain their attorney or advocate to plead their cause, andso he pleads for them. I say, hast thou entertained Jesus Christ for thy lawyer toplead 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 thefirst thing that I would propound to thee: Hast thou, with David, entertained himfor 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? ThisI 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 becausethy question doth naturally lead me to it. Wherefore, I ask again, hast thou beenwith 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 theein that high court of justice that is above? I say, Art thou sensible of this? Forthe defendants-and all God's people are defendants-do not use to entertain theirlawyers, but from knowledge, that an action either is, or may be, commenced againstthem before the God of heaven. If thou sayest yea, then I ask, Who told thee thatthou standest accused for transgression before the judgment-seat of God? I say, Whotold thee so? Hath the Holy Ghost, hath the world, or hath thy conscience? For nothingelse, 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 toplead thy cause? Some make their sighs, their tears, their prayers, and their reformations,their advocates-"Hast thou tried these, and found them wanting?" Hast thouseen thy state to be desperate, if the Lord Jesus doth not undertake to plead thycause? for Jesus is not entertained so long as men can make shift without him. Butwhen it comes to this point I perish for ever, notwithstanding the help of all, ifthe Lord Jesus steps not in. Then Lord Jesus, Lord Jesus, good Lord Jesus! undertakefor me. Hast thou therefore been with Jesus Christ as concerned in thy soul, as heartilyconcerned 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 thoustandest charged at the bar of God? Hast thou also considered the justness of theJudge? Again I ask, Hast thou considered what truth, as to matter of fact, thereis 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 artlike 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 Godgo out from the throne against thee? I ask thee these questions, because if thouart in the knowledge of these things to seek, or if thou art not deeply concernedabout the greatness of the damage that will certainly overtake thee, and that forever, shouldest thou be indeed accused before God, and have none to plead thy cause,thou hast not, nor canst not, let what will come upon thee, have been with JesusChrist to plead thy cause; and so, let thy case be never so desperate, thou standestalone, and hast no helper (Job 30:13, 9:13) Or if thou hast, they, not being theadvocate 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 shallbe found in thy answers, better by far than any; for it is he that tries the reinsand the heart, and therefore to him I refer thee. But,

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

O! it is excellent to behold how some sinners will do this when they get Christ andthemselves in a closet alone; when they, upon their bare knees, are pouring out oftheir souls before him; or, like the woman in the gospel, telling him all the truth(Mark 5). O! saith the soul, Lord, I am come to thee upon an earnest business; Iam arrested by Satan; the bailiff was mine own conscience, and I am like to be accusedbefore the judgment-seat of God. My salvation lies at stake; I am questioned formy interest in heaven; I am afraid of the Judge; my heart condemns me (I John 3:20).Mine enemy is subtle, and wanteth not malice to prosecute me to death, and then tohell. Also, Lord, I am sensible that the law is against me, for indeed I have horriblysinned, and thus and thus have I done. Here I lie open to law, and there I lie opento law; here I have given the adversary advantage, and there he will surely havea hank[11] against me. Lord, I am distressed, undertake for me! And there are somethings that thou must be acquainted with about thine Advocate, before thou wilt ventureto go thus far with him. As,

(a.) Thou must know him to be a friend, and not an enemy, unto whom thou openestthy heart; and until thou comest to know that Christ is a friend to thee, or to soulsin thy condition, thou wilt never reveal thy cause unto him, not thy whole causeunto him. And it is from this that so many that have soul causes hourly dependingbefore the throne of God, and that are in danger every day of eternal damnation,forbear to entertain Jesus Christ for their Advocate, and so wickedly conceal theirmatters from him; but "he that hideth his sins shall not prosper" (Prov28:13) †

FOOTNOTE † Quoted from the Genevan, or Puritan translation.-ED.
This, therefore, must first be believed by thee before thou wilt reveal thy causeunto him.

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

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

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

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

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

(d.) They must also be convinced of this-that Christ is tender, and will not be offendedat the dullness of his client. Some men can reveal their cause to their lawyers betterthan some, and are more serviceable and handy in that affair than others. But, saiththe Christian, I am dull and stupid that way, will not Christ be shuff[13] and shywith me because of this? Honest heart! He hath a supply of thy defects[14] in himself,and knoweth what thou wantest, and where the shoe pinches, though thou art not abledistinctly to open matters to him. The child is pricked with a pin, and lies cryingin the mother's lap, but cannot show it's mother where the pin is; but there is pityenough in the mother to supply this defect of the child; wherefore she undressesit, opens it, searches every clout from head to the foot of the child, and so findswhere the pin is. Thus will thy lawyer do; he will search and find out thy difficulties,and where Satan seeketh an advantage of thee, accordingly will provide his remedy.

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

(4.) Wouldst thou know whether Jesus Christ is thine Advocate, whether he has takenin hand to plead thy cause? Then, I ask, dost thou, together with what has been mentionedbefore, wait upon him according to his counsel, until things shall come to a legalissue? Thus must clients do. There is a great many turnings and windings about suitsand trials at law; the enemy, also, with his supersedeas[15] cavils, and motions,often defers a speedy issue; wherefore, the man whose is the concern must wait; asthe prophet said, "I will look," said he, "unto the Lord; I will waitfor the God of my salvation." But how long, prophet, wilt thou wait? Why, sayshe, "until he plead my cause, and execute judgment for me" (Micah 7:7-10).

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

Question. But what is it to wait upon him according to his counsel?

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

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

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

(d.) To wait, is also to incline, to hearken to those further directions which thoumayest receive from the mouth of thine advocate, as to any fresh matters that mayforward and expedite a good issue of thine affair in the court of heaven. The wantof this was the reason that the deliverance of Israel did linger so long in formertimes. "O," says he, "that my people had hearkened unto me, and Israelhad walked in my ways! I should soon have subdued their enemies, and turned my handagainst their adversaries. The haters of the Lord should have submitted themselvesunto him; but their time should have endured for ever" (Psa 81:13-15).

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

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

Soul.-Truly, says the soul, methinks that by what you have said, I may have thisblessed Jesus to be mine Advocate; for I think, verily, I have entertained him tobe mine Advocate. I have also revealed my cause unto him, yea, committed both itand myself unto him; and, as you say, I wait; oh! I wait! and my eyes fail with lookingupward. Fain would I hear how my soul standeth in the sight of God, and whether mysins, which I have committed since light and grace were given unto me, be by mineAdvocate, taken out of the hand of the devil, and by mine Advocate removed as farfrom me as the ends of the earth are asunder; whether the verdict has gone on myside, and what a shout there was among the angels when they saw it went well withme! But alas! I have waited, and that a long time, and have, as you advise, run fromordinance to minister, and from minister to ordinance, or, as you phrase it, fromthe post to the carrier, and from the carrier to the post house, to see if I couldhear aught from heaven how matters went about my soul there. I have also asked thosethat pass by the way, "if they saw him whom my soul loveth," and if theyhad anything to communicate to me? But nothing can I get or find but generals; as,that I have an Advocate there, and that he pleadeth the cause of his people, andthat he will thoroughly plead their cause. But what he has done for ME, of that asyet I am ignorant. I doubt if my soul shall by him be effectually secured, that yeta conditional verdict will be awarded concerning me, and that much bitter will bemixed with my sweet, and that I must drink gall and wormwood for my folly; for ifDavid, and Asa, and Hezekiah and such good men, were so served for their sins, (IIChron 16:7,12), why should I look for other dealing at the hand of God? But as tothis, I will endeavour to "bear the indignation of the Lord, because I havesinned against him," (Micah 7:9), and shall count it an infinite mercy, if thisjudgment comes to me from him, that I may "not be condemned with the world"(I Cor 11:32). I know it is dreadful walking in darkness; but if that also shallbe the Lord's lot upon me; I pray God I may have faith enough to stay upon him tilldeath, and then will the clouds blow over, and I shall see him in the light of theliving.

Mine, enemy, the devil, as you see, is of an inveigling temper; and though he hasaccused my before the judgment-seat of God, yet when he comes to me at any time,he glavers[16] and flatters as if he never did mean me harm; but I think it is thathe might get further advantage against me. But I carry it now at a greater distancethan formerly; and O that I was at the remotest distance, not only from him, butalso from that self of mine, that laboureth with him for my undoing!

But although I say these things now, and to you, yet I have my solitary hours, andin them I have other strange thoughts; for thus I think, my cause is bad, I havesinned, and I have been vile. I am ashamed myself of mine own doings, and have givenmine enemy the best end of the staff. The law, and reason, and my conscience, pleadfor him against me, and all is true; he puts into his charge against me, that I havesinned more times than there be hairs on my head. I know not anything that ever Idid in my life but it had flaw, or wrinkle, or spot, or some such thing in it. Mineeyes have seen vileness in the best of my doings; what, then, think you, must Godneeds see in them? Nor can I do anything yet, for all I know that I am accused bymy enemy before the judgment-seat of God, better than what already is imperfect."I lie down in my shame, and my confusion covers my face." "I havesinned, what shall I do unto thee, O thou preserver of men" (Jer 3:25, Job 7:20).

Reply.-Well, soul, I have heard what thou hast said, and if all be true which thouhast said, it is good, and gives me ground of hope that Jesus Christ is become thineAdvocate; and if that be so, no doubt but thy trial will come to a good conclusion.And be not afraid because of the holiness of God; for thine Advocate has this forhis advantage, that he pleads before a judge that is just, and against an enemy thatis unholy and rejected. Nor let the thoughts of the badness of thy cause terrifythee overmuch. Cause thou hast indeed to be humble, and thou dost well to cover thyface with shame; and it is no matter how base and vile thou art in thine own eyes,provided that it comes not by renewed acts of rebellion, but through a spiritualsight of thine imperfections. Only let me advise thee here to stop. Let not thy shamenor thy self-abasing apprehension of thyself, drive thee from the firm and permanentground of hope, which is the promise, and the doctrine of an Advocate with the Father.No; let not the apprehension of the badness of thy cause do it, forasmuch as he didnever yet take cause in hand that was good, perfectly good of itself; and his excellencyis, to make a man stand that has a bad cause; yea, he can make a bad cause good,in a way of justice and righteousness.


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

FOURTHLY, And for thy further encouragement in this matter, I will here bring in