of all sin. This, therefore, is another privilege that they are made partakers of who have Jesus Christ to be their Advocate. He is just, he is righteous, he is "Jesus Christ the righteous"; he will not be turned aside to judge awry, either of the crime or the law, for favour or affection. Nor is there any sin but what is pardonable committed by those that have chosen Jesus Christ to be their Advocate.
Tenth Privilege. Another privilege that they have who have Jesus Christ to be their Advocate, is this, the Father has made him, even him that is thine Advocate, the umpire and judge in all matters that have, do, or shall fall out betwixt him and us. Mark this well; for when the judge himself, before whom I am accused, shall make mine Advocate, the judge of the nature of the crime for which I am accused, and of matter of law by which I am accused-to wit, whether it is in force against me to condemnation, or whether by the law of grace I am set free, especially since my Advocate has espoused my cause, promised me deliverance, and pleaded my right to the state of eternal life-must it not go well with me? Yes, verily. The judge, then, making thine Advocate the judge, for he "hath committed all judgment unto the Son," hath done it also for thy sake who hast chosen him to be thine Advocate (John 5:22) It was a great thing that happened to Israel when Joseph was become their advocate, and when Pharaoh had made him a judge. "Thou," says he, "shalt be over my house, and according unto thy word shall all my people be ruled. See, I have set thee over all the land of Egypt-and without thee shall no man lift up his hand or foot in all the land of Egypt-only in the throne will I be greater than thou" (Gen 41:40,44). Joseph in this was a type of Christ, and his government here of the government of Christ for his church. Kings seldom make a man's judge his advocate; they seldom leave the issue of the whole affair to the arbitration of the poor man's lawyer; but when they do, methinks it should even go to the heart's desire of the client whose the advocate is, especially when, as I said before, the cause of the client is become the concern of the advocate, and that they are both wrapped up in the self-same interest; yea, when the judge himself also is therein concerned; and yet thus it is with that soul who has Jesus Christ for his Advocate. What sayest thou, poor heart, to this? The judge-to wit, the God of heaven, has made thy Advocate, arbitrator in thy business; he is to judge; God has referred the matter to him, and he has a concern in thy concern, an interest in thy good speed. Christian man, dost thou hear? Thou hast put thy cause into the hand of Jesus Christ, and hast chosen him to be thine Advocate to plead for thee before God and against thy adversary; and God has referred the judgment of that matter to thy Advocate, so that he has power to determine the matter. I know Satan is not pleased with this. He had rather things should have been referred to himself, and then woe had been to the child of God; but, I say, God has referred the business to Jesus Christ, has made him umpire and judge in thine affair. Art thou also willing that he should decide the matter? Canst thou say unto him as David, "Judge me, O God, and plead my cause" (Psa 43:1)? Oh, the care of God towards his people, and the desire of their welfare! He has provided them an Advocate, and he has referred all causes and things that may by Satan be objected and brought in against us, to the judgment and sentence of Christ our Advocate. But to come to a conclusion for this; and therefore,
Eleventh Privilege. The advantage that he has that has the Lord Jesus for his Advocate is very great. Thy Advocate has the cause, has the law, has the judge, has the purse, and so consequently has all that is requisite for an Advocate to have, since together with these he has heart, he has wisdom, he has courage, and loves to make the best improvement of his advantages for the benefit of his client; and that which adds to all is, he can prove the debt paid, about which Satan makes such ado-a price given for the ransom of my soul and for the pardon of my sins. Lawyers do use to make a great matter of it, when they can prove, that that very debt is paid for which their client is sued at law. Now this Christ Jesus himself is witness to; yea, he himself has paid it, and that out of his own purse, for us, with his own hands, before and upon the mercy-seat, according as the law requireth (Lev 16:13–15; Heb 9:11–24). What then can accrue to our enemy? or what advantage can he get by his thus vexing and troubling the children of the Most High? Certainly nothing, but, as has been said already, to be cast down; for the kingdom of our God, which is a kingdom of grace, and the power of his Christ will prevail. Samson's power lay in his hair, but Christ's power, his power to deliver us from the accusation and charge of Satan, lieth in the worth of his undertakings. And hence it is said again, "And they overcame him by the blood of the Lamb," and he was cast out and down (Rev 12:10–12). And thus much for the privileges that those are made partakers of, who have Jesus Christ to be their Advocate.
[THE NECESSITY OF HAVING CHRIST FOR OUR ADVOCATE.]
Fifthly, I come now to the fifth thing, which is, to show you what necessity there is that Christ should be our Advocate.
That Christ should be a Priest to offer sacrifice, a King to rule, and a Prophet to teach, all seeing men acknowledge is of necessity; but that he should be an Advocate, a pleader for his people, few see the reason of it. But he is an Advocate, and as an Advocate has a work and employ distinct from his priestly, kingly, or prophetical offices. John says, "He is our Advocate," and signifieth also the nature of his work as such, in that very place where he asserteth his office; as also I have showed you in that which goes before. But having already showed you the nature, I will now show you the necessity of this office.
First. It is necessary for the more full and ample vindication of the justice of God against all the cavils of the infernal spirits. Christ died on earth to declare the justice of God to men in his justifying the ungodly. God standeth upon the vindication of his justice, as well as upon the act thereof. Hence the Holy Ghost, by the prophets and apostles, so largely disputeth for the vindication thereof, while it asserteth the reality of the pardon of sin, the justification of the unworthy, and their glorification with God (Rom 3:24; Isa, Jer, Mal; Rom 3, 4, 8; Gal 3,4). I say, while it disputeth the justness of this high act of God against the cavils of implacable sinners. Now the prophets and apostles, in those disputes by which they seek to vindicate the justice of God in the salvation of sinners, are not only ministers of God to us, but advocates for him; since, as Elihu has it, they "speak on God's behalf," or, as the margin has it, "I will show thee that there are yet words for God," words to be spoken and pleaded against his enemies for the justification of his actions (Job 36:2). Now, as it is necessary that there should be advocates for God on earth to plead for his justice and holiness, while he saveth sinners, against the cavils of an ungodly people, so it is necessary that there should be an Advocate also in heaven, that may there vindicate the same justice and holiness of God from all those charges that the fallen angels are apt to charge it with, while it consenteth that we, though ungodly, should be saved.
That the fallen angels are bold enough to charge God to his face with unjustness of language, is evident in the 1st and 2nd of Job; and that they should not be as bold to charge him with unjustness of actions, nothing can be showed to the contrary. Further, that God seeks to clear himself of this unjust charge of Satan is as manifest; for all the troubles of his servant Job were chiefly for that purpose. And why he should have one also in heaven to plead for the justness of his doing in the forgiveness and salvation of sinners appears also as necessary, even because there is one, even an Advocate with the Father, or on the Father's side, seeking to vindicate his justice, while he pleadeth with him for us, against the devil and his objections. God is wonderfully pleased with his design in saving of sinners; it pleases him at the heart. And since he also is infinitely just, there is need that an Advocate should be appointed to show how, in a way of justice as well as mercy, a sinner may be saved.
The good angels did not at first see so far into the mysteries of the gospel of the grace of God, but that they needed further light therein for the vindication of their Lord as servants. Wherefore they yet did pry and look narrowly into it further, and also bowed their heads and hearts to learn yet more, by the church, of "the manifold wisdom of God" (I Peter 1:12; Eph 3:9,10). And if the standing angels were not yet, to the utmost, perfect in the knowledge of this mystery, and yet surely they must know more thereof than those that fell could do, no wonder if those devils, whose enmity could not but animate their ignorance, made, and do make, their cavils against justice, insinuating that it is not impartial and exact, because it, as it is just, justifieth
