Chapter XXXVII: Preface: By the Editor (36)

Let me then speak a word to these particulars. _First_, That sin is incident to the best, even after all persuasions, convictions, resolutions, desires, and designs to avoid sin. _Next_, That it is usual for sins after mercy, convictions, and resolution, to appear so heinous, that they may seem to overtop the mercy of God, and the merits of Christ, a soul is most apt to be troubled with guilt contracted after pardon, and a desire of purity. But withal I would, in the _Last_ place represent to you, that there is no ground of despair or discouragement for such an one though there be ground of humiliation and mourning. There is a provision made in the gospel against these continually incident fears, there is a security against the hazard of surprising sins, and, this comfort belongs only to such souls as unfeignedly desire not to sin, and are in some measure persuaded by the grace of God not to sin, not to those who willingly give themselves up to their own lusts. It is as common a doctrine as any, that sin hath some lodging in every man’s heart and flesh, and is not totally cast out, but only bound with chains within, that it do not exercise its old dominion over a believer. But I fear, the most common truths, though they be most substantial in themselves, are yet but circumstantial in our apprehensions, and very rarely and extraordinarily have place in the deeper and more serious thoughts of our hearts. They are commonly confessed, it is true, but as seldom considered, I am sure. For who did truly ponder the inclineableness of our nature to sin, the strong propension of the heart to evil, the deceitfulness of sin itself, and the many circumstantial helps and additions it gets to its strength, but would stand in awe, and watch seriously over himself. I dare say, many sin, rather because of a misapprehended immunity from it and a misreckoning of their own measure and strength, than because of the strength of sin itself. I know no one thing makes sin so strong as this,—that we do not apprehend our own weakness, and so give over watchfulness, which is the greatest and best part of our armour of defence, when it is done in faith, and this watch kept on the tower of the Lord’s promises. The apprehension of our escaping the pollutions of the world, and of some strength to resist them; this adds no more strength to us, but diminisheth and taketh from our vigilance and so exposeth us, as it were, naked and secure, to the cruelty of our adversary. I would wish every Christian to be thoroughly acquainted, and often conversant in two books of sophistry, I may so term them—the deceitfulness of his own heart, and the deceivableness of sin, Jer. xvii. and Heb. iii. 13. These are the volumes he would daily turn over to learn to discern the sophistications, self flatteries, blindness, darkness, and self love of his own heart, to take off the deceiving mask of pretences and appearances of good, and behold sensibly the true and real inclinations of the heart to wickedness, to passion, pride, uncleanness, malice, envy, and all those affections of the flesh,—to find out the true beating of the pulse of the heart. And indeed this just discerning and discovery of the thief in the soul, is a great part of his arraignment, for if sin be under the view of an eye that hates it, and loves God, much of its power and virtue, which be in darkness, is taken away. I press this the more because I verily apprehend it to be the plague of many Christians, who have some general insight into the matter of good and evil, and espy some more gross corruption in themselves, and have some affection to good. Yet this estrangedness to our own hearts, and the vein or strain of them, the not unbowelling of our hidden affections, and not discerning of the poison of pride, self love, love of the world, and such like lusts, which are intermingled in all that we do, and spread, as it were, universally through the whole man, this, I say, makes most of us to be subject to so many surprisals by sin. We are often routed before we draw up, and often conquered ere we consider. This makes us such unproficients in mortification, so that scarce any sin is killed, while the roots of all sin lie hid under the ground from us. Then withal, I desire you to study how deceivable a thing sin is,—how many deceitful fair pretences it is covered with. It hath the voice of Jacob, but the hands of Esau. Look, what it is that is pleasant or suitable to our natural spirits,—it insinuates itself always under the shadow of that, and if there be not much heedfulness and attention, and much experience of the wiles of that subtile one, it is a great hazard to be catched with it unadvisedly, while we clasp about another thing which is presented as a bait and allurement. Now, is it any wonder that a poor soul be drawn to sin often, when our enemy doth not for the most part profess hostility, but friendship, and under that colour pleads admission within our ports? And, besides, we have a treacherous friend in our bosom, that betrays us into his hands, that is, our own deceitful hearts. These things I mention to put you in remembrance of what condition you are in, in this world, and what posture you should be in. Watch, I say, and when ye have done all, stand with your loins girt, and though you cannot possibly escape all sin, yet certainly it is not in vain thus to set against it, and keep a watch over it, for by this means you shall escape more sin and sin less, as he that aims at the mark, though he do not hit it, yet shall ordinarily come nearer it, than he that shoots only at random, and as the army that is most vigilant and watchful, though they cannot prevent all losses and hazards, yet commonly are not found at such a loss, as those who are proud, confident, and secure.

Now, as it is supposed, that sin is ordinarily incident to the child of God, so it is especially to be caveated, that he despair not in his sins, for it is imported in this provision, that the believer is in great hazard upon new lapses into sin, either of daily incursion, or of a grosser nature, to be discouraged. As there is so much corruption in any man’s heart, as will turn the grace of God into wantonness, and incline him upon the proposal of free grace to presume to take liberty to the flesh, so that same corruption, upon another occasion, works another way, upon the supposal of new sins, aggravated with preceding mercy and grace in God, and convictions and resolutions in him, to drive him into despondency and dejection of spirit, as if there were no pardon for such sins. And indeed, it is no wonder if the soul be thus set upon, if we set aside the consideration of the infinite grace of God, that far surpasseth the ill deserts of men. To speak of the very nature of the thing itself, there is no sin in its own nature more unpardonable than sin after pardon; nothing so heinous, aggravated with so many high circumstances, which mingleth it with the worst ingredients, as this sin, after so much grace revealed in the gospel, to the end that we may not sin. Sins washed so freely, in so precious a fountain, and yet to defile again, sins forgiven so readily and easily, the debt whereof, in justice, the whole creation was not able to pay, and yet to offend so gracious a Father, a soul being thoroughly convinced of the vanity, folly, and madness of sin, of the deceitfulness and baseness of its pleasures, and set in a posture against it, as the most deadly enemy; and yet, after all this, to be foiled, deceived, and insnared—here, I say, are very piercing considerations, which cannot but set the challenge very deep into the heart of a Christian and wound him sore. How will he be filled with shame and confusion of face if he look upon God, every look or beam of whose countenance represents unto the soul the vilest and most abominable visage of sin! Or if he look into himself, there is nothing but self condemning there. He finds his own conscience staring him as a thousand witnesses. Thus the soul of a believer being environed, he is ready to apprehend, that though God should have pardoned the sins of his ignorance yet that there is more difficulty in this,—to pardon his returnings to folly, and therefore are some put to harder exercise, and greater terrors, after conversion, than in the time of it. The sins of ignorance being, as it were, removed as a cloud, and scored out in a heap, but the sins of knowledge after mercy, lying more distinctly and clearly in the view of the soul, it is more difficult to blot them out of the conscience, and sprinkle the heart from an evil conscience. These things I speak to you for this reason, that you may be afraid to sin. I suppose that there is no hazard of eternal damnation by sin. Grant that you know beforehand, that if you sin, there is yet forgiveness with him, and there is no hazard of perishing by it, yet, sure I am, it is the most foolish adventure in the world, to take liberty on that account, for though there be indemnity that way, as to thy eternal estate, yet I am persuaded, that there is more damage another way, in thy spiritual estate in this world, than all the gains of sin can countervail. There is a necessary loss of peace and joy, and communion of the Holy Ghost. It is inevitable, in the very ordinary and natural course and connection of things, but that sin, that way indulged, will eclipse thy soul, and bring some darkness of sorrow and horror over it. To speak after the manner of man, and in the way of reason itself, the entertainment of that which God hates will deprive thee of more solid joy and sweetness in him, than all the pleasures of sin could afford. Therefore I dare not say to you, as one too unadvisedly expresseth it, “Fear not, though you do sin, of any hurt that can come by these sins, for if you sin it shall do you no hurt at all.”(253) I say, this were indeed but to make you too bold with sin. I had rather represent unto you, that though ye be secured in your eternal estate, and there can come no condemnation that way, yet there is much hurt comes by sin, even in this world, and sure, I think it a very rational and Christian inducement, to prevail with a Christian not to sin, to tell him that he shall make a foolish bargain by it, for he shall lose much more than he can gain. Is there no hurt or loss incident to men, but eternal perdition? Nay, my beloved, there is a loss Christians may sustain by sinning freely, which all the combined advantages of sin cannot compensate. Is not one hour’s communion with God, are not the peace of your own consciences, and the joy of the Spirit, such inestimable jewels, that it were more suitable for a man to sell the world, and buy them, than to sell them, and buy a poor momentary trifling contentment, which hath a sting in the tail of it, and leaves nothing but vexation after it? O these bruises in David’s bones, these breaches in his spirit, that loss of the joy of his salvation! Let these teach you who are escaped the great hurt of sin, to fear, at least, to be hurt by it this way, more than ever you can expect to be helped by it.

But then, I desire to add this in the third place, that there is provision made against the discouragement of those souls that desire not to sin, and yet sin against their desire. If the challenge I spoke of be written in thy conscience, as it were with the point of a diamond, deeply engraven, yet my beloved, consider, that “if any man sin, we have an advocate,” &c. There is an express caution against thy discouragement. Certainly our Saviour hath provided for it. Since the case is so incident, and the supposition so ordinary, it is not conceivable that he hath not caveated and secured thy salvation in such cases, for he knew certainly before he pardoned thee, and visited thee at first, that thou wast to be subject unto this necessary burden of sin, and that it would often times molest and trouble you, and sometimes prevail over you. All this he knew, that when he should order your forces, and draw out against sin, with the greatest desire and resolution, that yet you might be foiled unexpectedly, and this was not unknown to him, when he showed mercy at first. Therefore, since his love is unchangeable, and his wisdom, being infinite, saith it should be so, he would never have cast his love on such persons, if these things, which were then before him, could make him change. Now, I grant there is more wonder in the pardon of following sins, than in the first pardon, and therefore you should still love more, and praise more. But what is this wonder to the wonder of his grace? It is swallowed up in that higher wonder, for his thoughts and ways are not like ours, his voice is, “Return, thou backsliding sinner, to thy first husband, though thou hast played the harlot.” Therefore, I desire that whatsoever be presented in that kind, to aggravate your sins, let it humble you more indeed, and make you hate sin, but let it not hinder you to think as highly of his mercy and grace, and to set that in the heavens above it.

Sermon XXV.

1 John ii. 1.—“And if any man sin, we have an advocate with the
Father,”, &c.

It is the natural office of the conscience to accuse a man in evil doing. As every man by sin is liable to the judgment of the supreme court of heaven, so he is likewise subject to the inferior court of his own conscience, for the most high God hath a deputy within every man’s breast, that not only is a witness, but a judge, to fasten an accusation, and pronounce a sentence upon him according to the law of God. And while it is so, that a man is accused in both courts, at the supreme tribunal, and the lower house of a man’s own conscience, when man’s accuser is within him, and God, his righteous Judge, above him, who can come in to plead such a man’s cause? A person self condemned, who shall plead for his absolution? If he cannot but accuse himself, and stop his mouth, being guilty before God of the transgression of all his law, then what place for an advocate to accuse him, or defend his cause? And who is it that can enter in the lists with God, who, because the supreme and highest Judge, must be both Judge and party? Where shall a daysman be found to lay his hands on both, and advocate the desperate-like cause of sinners? Truly, here we had been at an eternal stand, and here had the business stuck for ever, for anything that the creation could imagine, had not the infinite grace and wisdom of God opened themselves to mankind, in opening a door of hope to broken and outlaw sinners. And behold, here is the provision made for the security and salvation of lost souls,—there is one able and mighty to save,—a person found out fit for this advocation, who taketh the broken cause of sinners in hand, and pleads it out, and makes out justice to be for them, and not against them,—“If any man sin, we have an advocate,” &c.

There is one thing imported, that sin maketh a man liable to a charge and accusation, and brings him under the hazard of judgment. Indeed it is hard enough to endure an accusing conscience, and a spirit wounded with the apprehension of wrath. When our Saviour would express great affliction, he doth it thus—“A man’s enemies shall be those of his own house.” If a domestic enemy be so ill, what shall a bosom enemy be, when a man’s accuser is not only beside him, but within him,—not only in the house with him, but in the field too,—carried about with him whithersoever he goeth, so that he can have no retiring or withdrawing place from it! Indeed, some poor souls make a mad escape from under the challenge of their consciences, they get away from their keepers to more excess in sin, or make some vain diversion to company, and other things of the world. But the end thereof shall be more bitterness, for that will not still sleep within them, but shall awake upon them with more terror, and one day put them in such a posture, that all the comforts of the world shall be but as a drop of water to a man in a burning fever, or as oil to a flame. But, as I told you, that is not the greatest matter, to be self accused, and self-condemned, if there were not a higher tribunal, which this process originally flows from, one greater than the conscience, who speaks to us in his word, and hath written his charge and sentence against us, and this is it which sets the soul most on edge, and it is but the very apprehension of that higher judgment, which is the gall and wormwood, the poison of those challenges in the conscience. I would desire you to look upon this, and consider that there is a sentence passed in the word of God upon all your actions, that the wrath of God is revealed in the scriptures as due to you, however you may flatter yourselves in your sins, and fancy an immunity from wrath, though you live in sin. I wish ye were once persuaded of this,—that all sinners must once appear before God’s tribunal and hear the righteous sentence of the dueness of punishment pronounced; I say, all must once appear, either to hear and believe it, or to see it executed. The wisdom of God requires, that all men’s guilt, which is a transgression of the law, should once come to a judicial trial and decision by the law, and either this must be done in your own consciences here, that ye may sist yourselves before him, and take with your sins, and humble yourselves in his sight, and then the matter is put over upon a Mediator, or else you must give him leave, nay he will take leave to cite you to appear, to see the sentence executed which was pronounced, since ye would not apply it to your own hearts. O! happy is that soul that anticipates that great day of final judgment, by a previous self judgment and self trial. Well, then, hath the scriptures included all under sin, that all men might be guilty and every mouth stopped before God, Rom. iii. 19. What shall we do then? Since righteousness and justice is against us, who can plead for us? It would seem that there could be no relaxing, no repealing, no dispensing with this law at least that if there be anything of that kind, that righteousness and judgment can have no hand in it. Yet, behold, what follows, “we have an advocate,” &c. And an advocate’s office is to sue out the client’s right, from principles of justice. Elsewhere Christ hath the office of a Judge, here he is an advocate for the party, and both of these may have a comfortable consideration, John v. 22. “The Father judgeth no man, but hath committed all judgment to the Son.” And yet, here we have an advocate with the Father, and that is, with the Father as judge. These do not cross one another, but make out our abundant consolation, that one entire office of our Saviour is represented under all these various notions suited to our capacity. A Judge he is yea, his tribunal is the highest and supreme, from which there is no appeal, the ultimate decision lies here of all capital or soul cases and causes. It is true, the Father doth not wholly divest himself of judgment and authority in the matters of life and death, for the gospel is his contrivance, as it was the Son’s, but Christ is, as it were, substituted his vicegerent, in the administration of the second covenant. You read of a preparatory tribunal erected in the word by God the Creator, that is, of the law which condemns us. Now, such is the mercy and grace, and free love of God, that he hath relaxed that sentence as to the persons. He hath not taken that advantage which in justice he had against us, but upon some valuable considerations hath committed to the Son a royal power of prescribing new laws of life and death, and new terms of salvation, and Christ having, at his Fathers will, satisfied the law, in what it did threaten us, he is, as it were, in compensation of such a great service, made Lord and King “both of the dead and living,” (Rom. xiv. 9,) and “all things in heaven and earth are given to him,” Matt. xxviii. 18, John xiii. 3. And therefore, whatever soul is aggrieved under the accusation and charge of the law, hath liberty, yea, and is called to it, of duty, to appeal unto this new erected tribunal, where Christ sits to dispense life according to the terms of grace and he may be sure the Father will not judge him according to the law, if the Son absolve him in the gospel.

Now, with this it consists, that he who hath all final judgment in his hand, yet is our advocate in another consideration, as we consider God the Father sitting upon the tribunal of justice, and proceeding according to the terms and tenor of his first law, or covenant of life and death. Then Christ comes in with his advocation for poor sinners, and sustains their persons, and maintains their cause, even from the principles of justice. He presents his satisfactory sacrifice and pleads that we are not to be charged with that punishment that he hath suffered, because he hath indeed fulfilled our legal righteousness, and by this means the law’s mouth is stopped, which had stopped our mouth, and the sinner is absolved, who was found guilty. Thus you see the salvation and absolution of believers is wonderfully secured, for there is a sentence for it in the court of the gospel, pronounced by the Son. But lest you think he should usurp such an absolute power, then hear, that he is an advocate to plead out the equity and justice of it, before the very tribunal of the law, that the law itself being the rule, the Father himself, who made the law, being the Judge, the poor soul that flies unto him as a refuge, may be saved, since what it craved of us it gets in him, and is as fully satisfied that way, as it could have been by us. Therefore, that same righteousness which bids condemn the sinner, commands to save the believer in Christ, though a sinner. What shall a soul then fear? Who shall condemn? It is Christ that justifieth, for he is judge of life and death and that is much. But it is the Father that justifieth, and that is more whatsoever tribunal you may be cited unto, you may be sure. Is it the gospel? Then the Son is judge. Is it the law? Then the Son is advocate. He will not only give life himself, but see that his Father do it, and warrant you from all back hazards. Nay, before the matter shall misgive, as he comes down from off the throne, to stand at the bar and plead for sinners, who devolve themselves upon him, so he will not spare if need require, to degrade himself further, if I may say so, and of an advocate become a supplicant. And truly he ceased not in the days of his flesh to pray for us, “with strong cries and tears,” Heb. v. 7. And now he still lives to make intercession for us. He can turn from the plea of justice, to the intercession and supplication of mercy, and if strict justice will not help him, yet grace and favour he is sure will not disappoint him.

There is a divine contexture of justice and mercy in the business of man’s redemption, and there is nothing so much declares infinite wisdom, as the method, order, and frame of it. Mercy might have been showed to sinners, in gracious and free pardon of their sins, and dispensing with the punishment due to their persons, yet the Lord’s justice and faithfulness in that first commination might be wronged and disappointed by it, if no satisfaction should be made for such infinite offences, if the law were wholly made void both in the punishment, as also to the person. Therefore in the infinite depths of God’s wisdom there was a way found out to declare both mercy and justice, to make both to shine gloriously in this work, and indeed that is the great wonder of men and angels, such a conjunction or constellation of divine attributes in one work. And indeed, it is only the most happy and favourable aspect in which we can behold the divine Majesty. The Psalmist, Psalm lxxxv., expects much good from this conjunction of the celestial attributes, and prognosticates salvation to be near at hand, and all good things, as the immediate effect of it. There is a meeting there, as it were, of some honourable personages, (ver. 10, 11) such as are in heaven. The meeting is strange, if you consider the parties,—Mercy and Truth, Righteousness and Peace. If Mercy and Peace had met thus friendly, it had been less wonder, but it would seem, that Righteousness and Truth should stand off, or meet only to reason and dispute the business with Mercy. But here is the wonder,—Mercy and Truth meet in a friendly manner, and “kiss one another.” There is a perfect agreement and harmony amongst them, about this matter of our salvation. There was a kind of parting at man’s fall, but they met again at Christ’s birth. Here is the uniting principle, “Truth springing out of the earth.” Because he who is “the truth and the life, was to spring out of the earth therefore” righteousness will look down from heaven, and countenance the business, and this will make all of them to meet with a loving salutation.

Now, as this was the contexture of the divine attributes in the business of redemption, so our Lord and Saviour taketh upon him divers names, offices, and exercises, different functions for us because he knoweth that his Father may justly exact of man personal satisfaction, and hath him at this disadvantage, and that he might have refused to have accepted any other satisfaction from another person. Therefore he puts on the habit and form of a supplicant and intercessor for us, and so while he was in the flesh, he ceased not to offer up “prayers and supplications with strong cries and tears,” and he is said still “to make intercession for us.” As he learned obedience, though a Son, so he learned to be a humble supplicant, though equal with God. Because our claim depends wholly on grace, he came off the bench, and stood at the bar, not only pleading but praying for us, entreating favour and mercy to us. And then, he personates an advocate in another consideration, and pleads upon terms of justice, that we be pardoned, because his Father once having accepted him in our stead he gave a satisfaction in value equal to our debt, and performed all that we were personally bound to. So then you may understand how it is partly an act of justice, partly an act of mercy, in God to forgive sin to believers, though indeed mercy and grace is the predominant ingredient, because love and grace was the very first rise and spring of sending a Saviour and Redeemer, and so the original of that very purchase and price. He freely sent his Son, and freely accepted him in our stead, but once standing in our room justice craves that no more be exacted of us, since he hath done the business himself.

A sinner stands accused in his own conscience, and before God, therefore, to the end that we get no wrong, there is a twofold advocate given us, one in the earth, in our consciences, another in the heavens with God. Christ is gone up to the highest tribunal, where the cause receives a definitive sentence, and there he manageth it above, so that though Satan should obtrude upon a poor soul a wrong sentence in its own conscience, and bring down a false and counterfeit act, as it were, extracted out of the register of heaven, whereby to deceive the poor soul, and condemn it in itself, yet there is no hazard above, he dare not appear there, before the highest court, for he hath already succumbed on earth. When Christ was here, the prince of the world was judged and cast out, and so he will never once put in an accusation into heaven, because he knoweth our faithful advocate is there, where nothing can pass without his knowledge and consent. And this is a great comfort, that all inferior sentences in thy perplexed conscience, which Satan, through violence hath imposed upon thee, are rescinded above in the highest court, and shall not stand to thy prejudice, whoever thou be that desirest to forsake sin and come to Jesus Christ.

But how doth Christ plead? Can he plead us not guilty? Can he excuse or defend our sins? No, that is not the way. That accusation of the word and law against us is confessed, is proven, all is undeniably clear, but, he pleads satisfied, though guilty,—he presents his satisfactory sacrifice and the savour of that perfumes heaven, and pacifieth all. He shows God’s bond and discharge of the receipt of the sum of our debt, and thus is he cleared, and we absolved. Therefore I desire you, whoever you are that are challenged for sin, and the transgression of the law, if ye would have a solid way of satisfaction and peace to your consciences, take with your guiltiness. Plead not “not guilty.” Do not excuse or extenuate, but aggravate your guilt. Nay, in this you may help Satan, accuse yourselves, and say that you know more evil in yourselves than he doth and open that up before God. But in the meantime, consider how it is managed above. Plead thou also “satisfied in Christ though guilty,” and so thou mayest say to thy accuser, “If thou hast any thing to object against me, why I may not be saved, though a sinner, thou must go up to the highest tribunal to propone it, thou must come before my judge and advocate above, but forasmuch as thou dost not appear there, it is but a lie, and a murdering be.”

Now this is the way that the Spirit advocates for us in our consciences, John xiv. and xv. 26. παρακλετος is rendered here “Advocate,” there “Comforter.” Both suit well, and may be conjoined in one, and given to both, for both are comfortable advocates,—Christ with the Father, and the Spirit with us. Christ is gone above for it, and he sent the Spirit in his stead. As God hath a deputy judge in man, that is, man’s conscience, so the Son, our advocate with God, hath a deputy advocate to plead the cause in our conscience, and this he doth, partly by opening up the Scriptures to us and making us understand the way of salvation in them, partly manifesting his own works and God’s gifts in us by a superadded light of testimony, and partly by comforting us against all outward and inward sorrows. Sometimes he pleads with the soul against Satan “not guilty,” for Satan is a slanderous and a false accuser, and cares not _calumniari fortiter ul aliquid hæreat_, to calumniate stoutly, and he knoweth something will stick.(254) He will not only object known sins and transgressions of the law, but his manner is to cast a mist upon the eye of the soul, and darken all its graces, and then he brings forth his process, that they have no grace, no faith in Christ, no love to God, no sorrow for sin. In such a case, it is the Spirit’s office to plead it out to our consciences, that we are not totally guilty, as we are charged, and this is not so much a clearing of ourselves, as a vindication of the free gifts of God, which lie under his aspersion and reproach. Indeed, if there be a great stress here, and, for wise reasons, the Spirit forbear to plead out this point, but leave a poor soul to puddle it out alone, and scrape its evidences together in the dark,—I say, if thou find this too hard for thee to plead not guilty then my advice is, that ye wave and suspend that question. Yield it not wholly, but rather have it entire, and do as if it were not. Suppose that article and point were gained against thee, what wouldst thou do next? Certainly, thou must say, I would then seek grace and faith from him who giveth liberally. I would then labour to receive Christ in the promises. I say, do that now, and thou takest a short and compendious way to win thy cause, and overcome Satan. Let that be thy study, and he hath done with it.

But in any challenge about the transgression of the law, or desert of eternal wrath, the Spirit must not plead “not guilty,” for thou must confess that, but in as far as he driveth at a further conclusion, to drive thee away from hope and confidence to despondency of spirit, in so far the Spirit clears up unto the conscience that this doth nowise follow from that confession of guiltiness, since there is a Saviour that hath satisfied for it, and invites all to come, and accept him for their Lord and Saviour.

Sermon XXVI.

1 John ii. 1.—“We have an advocate with the Father, Jesus Christ
the righteous.”

There is no settlement to the spirit of a sinner that is once touched with the sense of his sins, and apprehension of the justice and wrath of God, but in some clear and distinct understanding of the grounds of consolation in the gospel, and the method of salvation revealed in it. There is no solid peace giving answer to the challenges of the law and thy own conscience, but in the advocation of Jesus Christ, the Saviour of sinners. And therefore the apostle propones it here for the comfort of believers who are incident to be surprised through the suddenness of sin, and often deceived by the subtlety of Satan, whose souls’ desires and sincere endeavours are to be kept from iniquity, and therefore they are made to groan within themselves, and sometimes sadly to conclude against themselves, upon the prevailing of sin. Here is the cordial, I say. He presents to them Jesus Christ standing before the bar of heaven, and pleading his satisfaction in the name of such souls, and so suiting forth an exemption and discharge for them from their sins. So he presents us with the most comfortable aspect, Christ standing between us and justice, the Mediator interposed between us and the Father, so there can come no harm to such poor sinners, except it come through his sides first, and no sentence can pass against them, unless he succumb in his righteous cause in heaven.

The strength of Christ’s advocation for believers consists partly in his qualification for the office, partly in the ground and foundation of his cause. His qualification we have in this verse, the ground and foundation of his pleading in the next verse, in that “he is the propitiation for our sins,” and upon this very ground his advocation is both just and effectual.

Every word holds out some fitness, and therefore every word drops out consolation to a troubled soul. “With the Father,” speaks out the relation he and we stand in to the Judge. He hath not to do with an austere and rigid Judge, that is implacable and unsatisfiable, who will needs adhere peremptorily to the letter of the law, for then we should be all undone. If there were not some paternal affection, and fatherly clemency and moderation in the Judge, if he were not so disposed, as to make some candid interpretation upon it, and in some manner to relax the sentence, as to our personal suffering, we could never stand before him, nor needed any advocate appear for us. But here is the great comfort,—he is Christ’s Father and our Father, so himself told us, (John xx. 17,) “I go to my Father and your Father, and my God and your God.” And therefore we may be persuaded that he will not take advantage, even in that which he hath in justice, of us, and though we be apprehensive of his anger, in our failings and offences, and this makes us often to be both afraid and ashamed to come to him, measuring him after the manner of men, who are soon angry, and often implacably angry. We imagine that he cannot but repel and put back our petitions, and therefore we have not the boldness to offer them, yet he ceaseth not to be our Father and Christ’s Father. And if ye would have the character of a father, look (Jer. xxxi. 18,) how he stands affected towards ashamed and confounded Ephraim, how his bowels move, and his compassions yearn towards him as his pleasant child. The truth is, in such a case, in which we are captives against our will, and stumble against our purpose, he pities us as a father doth his children, knowing that we are but dust and grass, Psal. ciii. 13-17. See the excellent and sweet application of this relation by the Psalmist—if it stir him, it stirs up rather the affection of pity, than the passion of anger. He pities his poor child, when he cries out of violence and oppression; and therefore, there are great hopes that our advocate Jesus Christ shall prevail in his suits for us, because he, with whom he deals,—the Father,—loves him, and loves us, and will not stand upon strict terms of justice, but rather attemper all with mercy and love. He will certainly hear his well beloved Son, for in him he is well pleased, his soul rests and takes complacency in him, and for his sake he adopts us to be his children, and therefore he will both hear him in our behalf, and our prayers too, for his name’s sake.

But this is superadded to qualify our advocate,—he is the Christ of God, anointed for this very purpose, and so hath a fair and lawful calling to this office. He takes not this honour to himself, but was called thereto of his Father, Heb. v. 4. As he did not make himself a priest, so he did not intrude upon the advocateship, “but he that said, Thou art my Son called him to it.” If a man had never so great ability to plead in the law, yet, except he be licentiate and graduate, he may not take upon him to plead a cause. But our Lord Jesus hath both skill and authority, he hath both the ability and the office, was not a self intruder or usurper, but the council of heaven did licentiate him, and graduate him for the whole office of mediatorship: in which there is the greatest stay and support for a sinking soul, to know that all this frame and fabric of the gospel was contrived by God the Father, and that he is master builder in it. Since it is so, there can nothing control it or shake it, since it is the very will of God, “with whom we have to do,” that a mediator should stand between him and us, and since he hath such a mind to clear poor souls, that he freely chooseth and giveth them an able Advocate, it is a great token that he hath a mind to save as many as come and submit to him and that he is ready to pardon, when he prepares so fit an Advocate for us, and hath not left us alone to plead our own cause.

But the anointing of Christ for it, implies both δυναμιν and εξουσιαν _potentiam et potestatem_, the gifts for it as well as the authority, and the ability as well as the office, for God hath singularly qualified him for it,—given him the Spirit above measure, Isa. lxi. 1. He received gifts not only to distribute to men, but to exercise for men, and their advantage, Psal. lxviii. 18. And therefore the Father seems to interest himself in the cause as it were his own. He furnisheth our Advocate as if it were to plead the cause of his own justice against us, he upholds and strengthens Christ in our cause, as really as if it were his own, Isa. xlii. 1, 6, which expresseth to us the admirable harmony and consent of heaven to the salvation of as many as make Christ their refuge, and desire not to live in sin. Though they be often foiled, yet there is no hazard of the failing of their cause above, because our Advocate hath both excellent skill, and undoubtable authority.

Yea, he is so fully qualified for this that he is called Jesus the Saviour, he is such an Advocate that he saves all he pleads for. The best advocate may lose the cause, either through the weakness of itself, or the iniquity of the judge, but he is the Advocate and the Saviour, that never succumbed in his undertaking for any soul. Be their sins never so heinous—their accusation never so just and true—their accuser never so powerful, yet they who put their cause in his hand, who flee in hither for refuge being wearied of the bondage of sin and Satan, he hath such a prevalency with the Father, that their cause cannot miscarry. Even when justice itself seems to be the opposite party, yet he hath such marvellous success in his office, that justice shall rather meet amicably with mercy and peace, and salute them kindly, (Psal. lxxxv. 10, 11,) as being satisfied by him, that he come short in his undertaking.

But there is another personal qualification needful, or all should be in vain,—“Jesus the righteous.” If he were not righteous in himself, he had need of an advocate for himself, and might not plead for sinners, but he is righteous and holy, no guile found in his mouth, without sin, an unblameable and unspotted High Priest, else he could not mediate for others, and such an Advocate too, else he could not plead for others, Heb. vii. 26. As this perfected his sacrifice, that he offered not for his own sins, neither needed he, so this completes his advocateship, and gives it a mighty influence for his poor clients, that he needs not plead for himself. If, then, the law cannot attach our Lord and Saviour, can lay no claim to him, or charge against him, then certainly, all that he did behoved to be for others, and so he stands in a good capacity to plead for us before the Father, and to sue out a pardon to us, though guilty, for if the just was delivered for the unjust, and the righteous suffered for the unrighteous, much more is it consistent with the justice of the Father, to deliver and save the unrighteous and unjust sinner for the righteous Advocate’s sake. “If ye seek me, then let these go free,” saith he, John xviii. 8. So he in effect pleads with God his Father, O Father, if thou deal with me, the righteous One, as with an unrighteous man, then, in all reason and justice, thou must deal with my poor clients, though unrighteous, as with righteous men. If justice thought she did me no wrong to punish me, the righteous, then let it not be thought a wrong to justice to pardon, absolve, and justify the unrighteous.

Now, if he be so righteous a person, it follows necessarily, that he hath a righteous cause, for an honest man will not advocate an unjust cause. But how can the cause of believers be said to be righteous, when justice itself, and the law, indicts the accusation against them? Can they plead not guilty, or he for them? There is a twofold righteousness, in relation to a twofold rule, a righteousness of strict justice, in relation to the first covenant, and this cannot be pleaded, that our cause is exactly conformable to the covenant of works. We cannot, nor Christ in our name, plead any thing from that, which holds forth nothing but personal obedience, or else personal satisfaction. But yet our cause may be found to be righteous, in relation to the second covenant, and the rule and terms of it, in as far as God hath revealed his acceptance of a surety in our stead and hath dispensed with the rigour of the law, according to that new law of grace and righteousness contempered together. The cause of a desperate lost sinner may be sustained before the righteous Judge, and it is upon this new account that he pleads for us because he hath satisfied in our stead, and now it is as righteous and equitable with God, to show mercy and forgiveness to believing sinners, as it is to reveal wrath and anger against impenitent sinners.

I know there will be some secret whisperings in your hearts upon the hearing of this. Oh! it is true, it is a most comfortable thing for them whose advocate he is. There is no fear of the miscarrying of their cause above, but as for me, I know not if he be an advocate for me, whether I may come into that sentence, “We have an advocate,” &c. I confess it is true, he is not an advocate for every one, for while he was here, he prayed not for the world, but them that were given him out of the world, (John xvii.), much more will he not plead for the world, when he is above. He is rather witnessing against the unbelieving world. But yet, I believe his advocation is not restrained only to those who actually believe, as neither his supplication was, John xvii. But as he prayed for those who should hereafter believe, so he still pleads for all the elect not only to procure remission to the penitent, but repentance to the impenitent. There is one notable effect of the advocation and intercession of Christ, which indeed is common to the world, but particularly intended for the elect, that is, the present suspension of the execution of the curse of the law, by virtue whereof there is liberty to offer the gospel, and call sinners to repentance. No question, the sparing of the world, the forbearance and long suffering of God towards sinners, is the result and fruit of our Lord’s intercession and advocation in heaven, and so, even the elect have the benefit of it before they believe, but it is so provided, that they shall never sensibly know this, nor have any special comfort from it, till they believe, and so Christ doth not plead for pardon to their sins till they repent. He pleads even before we repent, but we cannot know it; yet he pleads not that pardon be bestowed before they repent, and so the saving efficacy of his advocation is peculiar and proper in the application to believing souls.

Now, consider, I say, whether or not thou be one that finds the power of that persuasion,—“My little children, I write unto you that ye sin not,” &c. Canst thou unfeignedly say, that it is the desire and endeavour of thy soul not to sin, and that thou art persuaded to this, not only from the fear and terror of God, but especially from his mercy and goodness in the gospel? This is one part of the character of such as Christ’s advocation is actually extended to. Moreover, being surprised with sin, and overcome beside thy purpose, and against thy desire, dost thou apprehend sin as thy greatest misery, and arraign thyself before the tribunal of God, or art thou attached in thy own conscience, and the law pleaded against thee, before the bar of thy own conscience? Then, I say, according to this scripture, thou art the soul unto whom this comfort belongs, thou art called of God to decide the controversy in thy own conscience. By flying up, and appealing to that higher tribunal, where Christ is advocate, thou mayest safely give over, and trust thy cause to him.

But, on the other hand, O how deplorable and remediless is the condition of those souls who have no cause of this kind stated within their own consciences, who are not pursued by Satan and sin, but rather at peace with them, amicably agreeing with them, acting their lusts and will! You who have no bonds upon you, to restrain you from sin, neither the terror of the Lord persuadeth yon, nor the love of Christ constrains you, you can be kept from no beloved sin, nor pressed to any serious and spiritual labour in God’s service; and then when you sin, you have no accuser within, or such an one as you suppress, and suffer not to plead it out against you or cite you before God’s tribunal. I say unto you, (and, alas! many of you are such) you do not, you cannot know, that you have an interest in this Advocate. You can have no benefit or saving advantage from Christ’s pleading, while you remain thus in your sins. Alas! poor souls, what will ye do? Can you manage your own cause alone? Though you defraud and deceive your own consciences now, though ye offer violence to them, do ye think so to carry it above? Nay, persuade yourselves you must one day appear, and none to speak for you, God your Judge, your conscience your accuser, and Satan, your tormentor, standing by, and then woe to him that is alone, when the Advocate becomes Judge. In that day blessed are all those that have trusted in him, and used him formerly as an Advocate against sin and Satan, but woe to those for ever, who would never suffer this cause to be pleaded, while there was an Advocate!

Sermon XXVII.

1 John ii. 2.—“And he is the propitiation,” &c.

Here is the strength of Christ’s plea, and ground of his advocation, that “he is the propitiation.” The advocate is the priest, and the priest is the sacrifice, and such efficacy this sacrifice hath, that the propitiatory sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the gospel, and these are the breasts of consolation which any poor sinner might draw by faith, and bring out soul refreshment. But truly, it comes not out but by drawing, and there is nothing fit for that but the heart, that alone can suck out of these breasts the milk of consolation. The well of salvation in the word is deep, and many of you have nothing to draw with, you want the bucket that should be let down, that is, the affectionate meditation and consideration of the heart, and therefore you go away empty. You come full of other cares, and desires, and delights, no empty room in your hearts for this, no soul longings and thirstings after the righteousness of God, and therefore you return as you came, empty of all solid and true refreshment. Oh, that we could draw it forth to you, and then drop it into your hearts, and make it descend into your consciences!