Chapter 61

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

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

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

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

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

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

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

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

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

(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 my cause; but he must also reveal to his lawyer his cause. He must go to him and tell him what is the matter, how things stand, where the shoe pinches, and so. Thus did the church of old, and thus doth every true Christian now; for though nothing can be hid from him, yet he will have things out of thine own mouth; he will have thee to 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 thy vengeance on them: for unto thee have I revealed my cause” (Jer 11:20). And again; “But, O Lord of hosts, that triest the righteous, and seest the reins and 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, not only 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 and themselves in a closet alone; when they, upon their bare knees, are pouring out of their 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; I am arrested by Satan; the bailiff was mine own conscience, and I am like to be accused before the judgment-seat of God. My salvation lies at stake; I am questioned for my 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 to hell. Also, Lord, I am sensible that the law is against me, for indeed I have horribly sinned, and thus and thus have I done. Here I lie open to law, and there I lie open to law; here I have given the adversary advantage, and there he will surely have a hank11 against me. Lord, I am distressed, undertake for me! And there are some things that thou must be acquainted with about thine Advocate, before thou wilt venture to go thus far with him. As,

(a.) Thou must know him to be a friend, and not an enemy, unto whom thou openest thy heart; and until thou comest to know that Christ is a friend to thee, or to souls in thy condition, thou wilt never reveal thy cause unto him, not thy whole cause unto him. And it is from this that so many that have soul causes hourly depending before 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 their matters from him; but “he that hideth his sins shall not prosper” (Prov 28:13)

FOOTNOTE: Quoted from the Genevan, or Puritan translation.-ED. This, therefore, must first be believed by thee before thou wilt reveal thy cause unto 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, unto whom 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 Christ and the soul. If the soul is not somewhat persuaded of the faithfulness of Christ-to wit, that if he can do him no good, he will do him no harm, he will never reveal his 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 that do honestly reveal their cause to their lawyer, will endeavour to possess him, as I 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 enemy can do. And thus souls deal with Jesus Christ; see Psalms 51 and 38, with several others 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 forgavest the 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 entertains12 his lawyer to stand for him and to plead his cause, he doth not only reveal, but commit 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 difference betwixt revealing my cause and committing of it to a man. To reveal my cause is to open it to one; and to commit it to him is to trust it in his hand. Many a man will reveal his cause to him unto whom he will yet be afraid to commit it; but now, he that entertains a lawyer to plead his cause, doth not only reveal but commit his cause 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 estate by. 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 they had 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 thy cause 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 and fall, 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 be convinced,

(a.) Of the ability of Jesus Christ to defend him; for a man will not commit so great a 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, against all the cavils of an enemy. And hence it is that the ability of Jesus Christ, as to the saving of his people, is so much insisted on in the Scripture; as, “I have 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, and a 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 cause of his people, is also amply set out in Scripture. “He shall not fail nor be discouraged, till he have set judgment in the earth,” “till he send forth judgment unto victory” (Isa 42:4; Matt 12:20).

(c.) They must also be convinced of his willingness to do this for them; for though one be able and of courage sufficient, yet if he is not willing to undertake one’s cause, what is it the better? Wherefore, he declareth his willingness also, and how ready 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 offended at the dullness of his client. Some men can reveal their cause to their lawyers better than some, and are more serviceable and handy in that affair than others. But, saith the Christian, I am dull and stupid that way, will not Christ be shuff13 and shy with me because of this? Honest heart! He hath a supply of thy defects14 in himself, and knoweth what thou wantest, and where the shoe pinches, though thou art not able distinctly to open matters to him. The child is pricked with a pin, and lies crying in the mother’s lap, but cannot show its mother where the pin is; but there is pity enough in the mother to supply this defect of the child; wherefore she undresses it, opens it, searches every clout from head to the foot of the child, and so finds where 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 they weary God” (Isa 7:13). And mine is a very cross and intricate cause; I have wearied many a good man while I have been telling my tale unto him, and I am afraid that I shall also weary Jesus Christ. Answer. Soul, he suffered and did bear with the manners of Israel forty years in the wilderness; and hast thou tried him half so long? (Acts 13:18). The good souls that have gone before thee have found him “a tried stone,” a sure one to be trusted to as to this (Isa 28:16). And the prophet saith positively that “he fainteth not, neither is weary”; and that “there is no searching of his understanding” (Isa 40:28). Let all these things prevail with thee to believe, that if thou hast committed by cause unto him, he will bring it 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 taken in hand to plead thy cause? Then, I ask, dost thou, together with what has been mentioned before, wait upon him according to his counsel, until things shall come to a legal issue? Thus must clients do. There is a great many turnings and windings about suits and trials at law; the enemy, also, with his supersedeas15 cavils, and motions, often defers a speedy issue; wherefore, the man whose is the concern must wait; as the prophet said, “I will look,” said he, “unto the Lord; I will wait for the God of my salvation.” But how long, prophet, wilt thou wait? Why, says he, “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; thy adversary, indeed, is cast, but whether thou shalt have an absolute discharge, as Peter had, or a conditional one, as David, and as the Corinthians had, that is the question (II Sam 12:10-14). True, thou shalt be completely saved at last; but yet whether it is not best to leave to thee a memento of God’s displeasure against thy sin, by awarding that the sword shall never depart from thy house, or that some sore sickness 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 and a 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 his soul in this virtue, saying “My soul, wait thou only upon God; for my expectation is from him” (Psa 62:5). For now we are judged of the Lord, that we may not be condemned with the world. And by this judgment, though it sets us free from their damnation, yet we are involved in many troubles, and, perhaps, must wait many a day before 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 thou shouldest know the methods of him that manages thy cause for thee in heaven; and suffer 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 saith unto 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 look for 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. “Wait on 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 doing this, 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, walk humbly 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 thou mayest receive from the mouth of thine advocate, as to any fresh matters that may forward and expedite a good issue of thine affair in the court of heaven. The want of this was the reason that the deliverance of Israel did linger so long in former times. “O,” says he, “that my people had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto 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 lost because at present thou dost not hear from court. Cry, if thou wilt, O, when wilt thou 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 dwells far down in the country, and has some business at the term, in this or another of the king’s courts, though he will wait his lawyer’s time and convenience, yet he will so wait as still to inquire at the post house, or at the carrier’s, or if a neighbour 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 ordinances are his post house, his ministers are his carriers, where tidings from heaven are to be had, and where those that are sued in that court by the devil may, at one time or 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 to hear 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). And now, soul, I have answered thy request, and let me hear what thou sayest unto me.