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.
Soul.-Truly, says the soul, methinks that by what you have said, I may
have this blessed Jesus to be mine Advocate; for I think, verily, I
have entertained him to be mine Advocate. I have also revealed my cause
unto him, yea, committed both it and myself unto him; and, as you say,
I wait; oh! I wait! and my eyes fail with looking upward. Fain would I
hear how my soul standeth in the sight of God, and whether my sins,
which I have committed since light and grace were given unto me, be by
mine Advocate, taken out of the hand of the devil, and by mine Advocate
removed as far from me as the ends of the earth are asunder; whether
the verdict has gone on my side, and what a shout there was among the
angels when they saw it went well with me! But alas! I have waited, and
that a long time, and have, as you advise, run from ordinance to
minister, and from minister to ordinance, or, as you phrase it, from
the post to the carrier, and from the carrier to the post house, to see
if I could hear aught from heaven how matters went about my soul there.
I have also asked those that pass by the way, “if they saw him whom my
soul loveth,” and if they had 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, and that he will
thoroughly plead their cause. But what he has done for ME, of that as
yet I am ignorant. I doubt if my soul shall by him be effectually
secured, that yet a conditional verdict will be awarded concerning me,
and that much bitter will be mixed with my sweet, and that I must drink
gall and wormwood for my folly; for if David, and Asa, and Hezekiah and
such good men, were so served for their sins, (II Chron 16:7,12), why
should I look for other dealing at the hand of God? But as to this, I
will endeavour to “bear the indignation of the Lord, because I have
sinned against him,” (Micah 7:9), and shall count it an infinite mercy,
if this judgment 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 shall be the Lord’s lot upon me; I pray God
I may have faith enough to stay upon him till death, and then will the
clouds blow over, and I shall see him in the light of the living.
Mine, enemy, the devil, as you see, is of an inveigling temper; and
though he has accused my before the judgment-seat of God, yet when he
comes to me at any time, he glavers16 and flatters as if he never did
mean me harm; but I think it is that he might get further advantage
against me. But I carry it now at a greater distance than formerly; and
O that I was at the remotest distance, not only from him, but also 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, and in them I have other strange thoughts; for thus I think, my
cause is bad, I have sinned, and I have been vile. I am ashamed myself
of mine own doings, and have given mine enemy the best end of the
staff. The law, and reason, and my conscience, plead for him against
me, and all is true; he puts into his charge against me, that I have
sinned more times than there be hairs on my head. I know not anything
that ever I did in my life but it had flaw, or wrinkle, or spot, or
some such thing in it. Mine eyes have seen vileness in the best of my
doings; what, then, think you, must God needs see in them? Nor can I do
anything yet, for all I know that I am accused by my 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 have sinned,
what shall I do unto thee, O thou preserver of men” (Jer 3:25, Job
7:20).