First Epistle of John Applied Part 2, Sermon 20

First Epistle of John Applied Part 2 · Sermon 20

p. 344SERM. 20.THE FIRST EPISTLE OF S^t. IOHN.

CHAP. II. Ver. 1. Part. 2.

And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.

PResumption and despaire, are two destructive rocks, upon either of which, if the ship of the soule dash, it is split in pieces; they are the two dangerous praecipices upon which whosoever steps, sail…th headlong into hell. Finally, these are the two deviating extreames from the golden mean, to which he that turneth, must needs perish.

Indeed one of these is the more common, to wit, that of presumption, in which respect (alluding to that expression of Saul and David) we may say,1 Sam. 18.1 Sam 18 despaire hath slain its thousand, but presumption its ten thousand; yet though the poyson of the one be more spreading, the venome p. 345of the other is no lesse endangering; yea both where they seize, are deadly: whilest presumption is an enemy to pepentance, and despaire to faith, that deceiveth with vain hopes of mercy, this tormenteth with hellish feares of Justice: Finally, the one hurrieth the soul on into sinful courses: and the other keepeth the soul back from laying held on spiritual comforts.

Good reason why the Scriptures afford us antidotes against both these poysons; and here S. John like a skilful Pilot, a wise guide, a faithful friend, warneth those to whom he wrote of both these rocks, advising them that they should neither go on presumptuously in their sins, nor yet mourn despairingly when they had sinned. My little children, these things I mrite unto you, that you sin not, and if any man sin, we have an advocate, &c.

Having dispatched the caveat, proceed we to the comfort, and therein begin with the

1. Disease or danger supposed in those words.Part. 1. And if any man sin. The right understanding of this clause, depends much upon the genuine sence of the Verb, sin. To which end you may please to observe a threefold signification of it in Scripture.

1. To sin, is as much at to live in sin, and so respects the general course of a mans conversation; In this sence I conceive that of S. Paul to Timothy, is to be understood Them that sin (that is, saith Calvin, 1 Tim. 5.20. Calv. ibid.1 Tim 5:20qui dissoluti vivunt, who obstinately go on in sin) rebuke openly; for those who sin, though grossely, at first, are to be rebuked privately, and upon persisting openly. It is very observable to this purpose, how the Apostle useth those two phrases as synonimous, continuing in sin, and sinning;Rom. 9▪ 1.15.Rom 9:1Rom 9:15 for so he puts the question in the beginning of the sixth Chapter, what then? shall we continue in sin? and afterwards in the same Chapter, what then? shall we sinne?

2. To sin, is as much as to do some grosse act of sin, and p. 346so respects particular falls in the course of a mans life; in this sence Joseph maketh these two paralell phrases, doing great wickednesse, and sinning against God. Thus when Iob saith of his sonnes, Gen. 39.9. Iob 1.5.2.20.Gen 39:9Job 1:5Job 1:2Job 1:20It may be they have s…nned; and where it is said of Iob, in all this he sinned not, and when the question is put concerning the blind man, who sinned? this man or his parents? is to be interpreted of some grosse and hainous offence.

3. To sin, is as much as to do any thing dissonant to that exact rule which the law of God sets before us, and so referres to frailties and infirmities in this sence (no doubt) is that assertion of the wise man to be construed; there is no man that doth good and sinneth not, If you ask which of these is here meant,Eccles. 7.20.Eccl 7:20 I answer

1. The former of these acceptions is by no means here to be allowed. Christ is not, will not be an advocate for them that continue in their sins; he saith himself expressely, I pray not for the world, to wit, lying in wickedness; the world of unbeleevers: impenitent sinners have no interest in Christs intercession, and indeed it is very observable to this purpose, how our Apostle phraseth this clause, so as that wilful sinners might have no hold of it. For, observe 1. it is set down in conjunction with sin not, so much the particle And, intimateth, implying, that only those who make conscience of the caveat, have a share in the comfort, and if any man sin, to wit, who endeavoureth not to sinne. 2. It is set down with an if, he saith, not because we cannot but sin, (though this, as you shall hear presently, is his meaning) but if any man sin, as if he would intimate, that the sinning he speaketh of, is not a resolute, but a casual sinning; if any man sin, that is, if it happen that any man sin, to wit, besides his bent and course. 3. It is not in the future tence, if any man shall sin, lest that might be an encouragement to a man in future indulging to his sins, no, but in the second Aorist, if any man sin, being only intended to prevent p. 347despaire in men when they have sinned, so that I must at the entrance of this paradise, place a flaming sword to keep the tree of life, whereby presumptuous sinners may not gather the fruit which groweth upon it. The bread of this Scripture is very nourishing, but it is not common, we must not sin as much as we please, as long as we list, and think to put it on Christs score, to wallow in the mire, and expect his bloud shall cleanse us, to renew our provocations, and still find him our propitiation, multiply our rebellions, & make use of him as an advocate to plead for us▪ no, let us not deceive our selves, this si quis is not so large as to take in thē that sin, that is, serve sin, & live in it.

2. The second of these acceptions may warrantably be admited, as at least an orthodoxe sence of these words, and so the verb sin in the former clause, and this may be construed identically, or differently; either thus, I write these things that you sin not, to wit, continue not in your sins, and if any man sin, that is, having left, do fall into sin; and so the construction is diverse; or thus, I write these things that you sin not, that is, take heed of grosse sins, and if any man sin, that is, happen to commit some gross act of sin, & so the sence of the verb in both clauses is the same, & according to this interpretation, here is manifestly implied a double possibility, the one of regenerate persons falling into grosse sins, and the other of obtaining pardon for them.

1. According to this construction, the conditional particle (foreign if) importeth a possibility for them who are converted to fall, and that into a grosse sin. Indeed there is no sin so small which a convert doth not abhorre, and yet there is scarce any sin so great, which he may not commit; it is true, on the one hand it is possible for him to live without, but on the other, it is as well possible for him to fall into, even a scandalous crime; doubtles what hath bin, may be, & therefore when we find in Scripture eminent Saints marked with notorious spots, we may justly cōceive them incident to any as well as them. Whilest grace p. 348is defective. and temptations are strong, it is no wonder if sometimes corruptions get the mastery, and we not only step aside, but fall foulely; very needful in this respect are those counsels of S. Paul.

1. Brethren if a man be overtaken with a fault, ye that are spiritual, Gal. 6.1.Gal 6:1restore such an one in the sp…r…t of meeknesse, considering thy self, lest thou also be tempted, ille hodi…, ego cras, was a devout saying of a good man, he is fallen to day, and I may to morrow; and therefore if thou standest whilest another falleth, thankfully acknowledge thy Fathers goodnesse, but do not proudly disdain thy brothers weaknesse, Again

1 Cor. 10·12.1 Cor 102. Let him that thinketh he standeth, take heed lest he fall. He is a wicked sinner who presumeth on Gods mercy, and he is a proud Saint who presumeth on his own strength: whilest we are here, temptations will enter upon us, and we may enter into temptation. When we have acted a sin, we may fear too much, if it be such a fear as ends in horror and despaire; but we cannot too much fear, lest we should sin. Since as the former is flagellum, a scourge of the bad; so the latter is fraenum, a bridle to the good: nor is there a better preservative from, then the fear of falling.

But further it is well observed, that this expression, if any man sin, Zanch. in loc.is elliptica oratio, an elliptick speech, and there is somewhat implyed, which may be thus supplyed; let him not despaire or cast away all hope of pardon, and so we see that there is a possibility of pardon for such sins. It is the erroneous opinion of the Novatians, that sins committed after Baptisme are unpardonable, and this chiefly grounded upon that of the authour to the Hebrewes, where he asserts it impossible for them who fall away (after enlightening and partaking of the holy Ghost) to be renewed again by repentance;Heb. 6.3.4.Heb 6:3Heb 6:4 in answer to which (though some interpret foreign, to be no more then foreign expounding impossible by difficult yet) I conceive we are to understand p. 349the falling away, not of a grosse fall into a particular sin, but a malicious Apostacy from the christian Religion, which crucifieth the Son of God afresh, and puts him to open shame, as if he were an impostor and seducer, not the worlds Redeemer; a sin which being alwayes joyned with impenitency, rendereth renewing impossible … such persons. Notwithstanding which,Tertul. de …. there remaineth a possibility of pardon for particular sins, into which baptized and regenerate persons fall, in which respect repentance is fitly called by Tertullian, Secunda tabula post nausrag… um, a second plank for them, who after they are bound for heaven, are shipwracked by the storme of some violent temptation, and therefore though grosse falls are to be matter of deep humiliation, yet not of deadly desperation.

3. Lastly, the third which is the most comprehensive acception and proper signification of the word is by some, and not improbably conceived to be the most genuine construction of it in this place;Si quis fragilitate … …averit. Cajet. in loc. Si de infirmitate vita subrepserit pe…catum, &c. Aug. in loc. in this respect the conditional particle is as much as a causal, and aliquis aequivalent to omnis, if any, that is, because ev…ry man sinneth. Indeed it w…re to be desired that this supposition might never be a position, but understanding it of infirmities, it not only may, but will be so long as we live here, and therefore as Solomon having made an Hypo thesis, if they sin against thee, presently addeth a Parenthesis, 1 King. 8.46.1 Kgs 8:46and that by way of an Epanorthosis (and there is no man that sinneth not) so it might here be in like manner annexed; if any man sin, as who is there that doth not sin: this being (as hath been heretofore proved) incident to the best Saints. Indeed, time was, when there was a possibility of not sinning, to wit, in the state of innocency: time shall be, when there shall be an impossibility of sinning, namely in the state of glory: but in this present state of grace, there is both a possibility of sinning grossely, and a necessity of sinning in some degree.

p. 350These daily infirmities though they cannot be avoyded, yet must be bewailed, the burres of corruption which cleave to us, must prick us. These Canan…tes which we cannot expell, must be thornes in our eyes, and pricks in our sides; with David we must pray, Lord cleanse me from secret sins;Psal. 19.12. Rom. 7. ult.Ps 19:12Rom 7 with Paul we must complaine, Oh wretched man that I am, but yet though they be our grief, they need not be our terrour; matter of sorrow they ought to be, but not of despaire: ever remembring that there is balm in Gilead, a remedy appointed for these unavoydable diseases, and so I am fallen on the

Part. 2.Remedy proposed, we have an advocate, &c.

Before we enter upon the particulars, something would be observed in general, and indeed it is well worthy our consideration, that the Apostle prescribing a remedy for our sins, sends us to Christ as him in whom alone our comfort lyeth:Aret. in loc. extra nos, rapit nos, sath Aretius aptly; he taketh us from our selves, that he may fixe us upon Christ: Indeed he requireth, that if we sin, we should confesse our sins; but still we must have recourse to Christ as an advocate for us, and a propitiation for our sins; he calls upon us before to walk in the light, but withall minds us of the blood of Christ, as that which must cleanse us; none more for repentance and holiness of life, then St. John, yet still he would have us by faith rely on the efficacy of Christs merits. The truth is, he that relyeth on Christ, buildeth upon a rock, but he that resteth on his own performances; buildeth upon the sand & as on the one hand we must not think to rest by faith on Christ, and neglect our duty; so on the other, we must so perform our duty, as still by faith to rest on Christ. The truth is, our own performances are so accompanied with defects, that they cannot afford full consolation. We confess & pray, & repent, but alas these very duties need an advocate; so that as Noahs dove found no rest for the sole of her foot till she came to the Arke, no more can we find any hearts p. 351ease, soules rest, till we come to Christ, and this be spoken in the generall.

More particularly we may observe two ingredients in this remedy, namely, Christs intercession and reconciliation, the former in the end of the first, and the latter in this second verse.

The first ingredient is Christs intercession in those words, we have an advocate with the Father, Part. ….Jesus Christ the right…ous, wherein there are two things observable,

The quality, what it is, we have an advocate.

The efficacy, how prevalent it is in respect of

The person with whom, the Father.

The person who, Jesus Christ the righteous.

The first thing to be discussed, is the Quality of this Ingredient, and to that end we must enquire what this meaneth, that Christ is called an Advocate.

The more clearly to unfold this comfortable truth, I shall proceed by these steps.

1. The Greek word foreign here used,Aret. in loc. is attributed in Scripture both to Christ and the Spirit, but when it is attributed to the spirit, it is rendered by comforter, when to Christ by advocate, and not without reason, since the spirits work is to speak comfortably to us, and Christs to plead powerfully for us; indeed whensoever this title is given to the holy Ghost, it is either in respect of the world, and then it noteth his pleading for God with men by way of conviction, or in respect of beleevers, Jo. 16.7.8.14 19. Rom. 8.…8.John 16:7John 16:8John 16:14Rom 8:8and then it noteth his incouraging them in all their distresses, and enabling them by strong groanes, to plead with God for themselves, but when it is given to Christ, it importeth his taking our cause upon himselfe, and undertaking to intercede with God in our behalfe.

2. This will the better appeare, if we consider that advocate is verbum forense, a judicial word, so that look as in all such proceedings, there is the guilty, the accuser, Morem & consuetudinem fori exprimit.the Court, the Judge, and the Advocate; so is it here, p. 352Heaven is the Court, man is the guilty, Satan the accuser. God is the Iudge, and Christ the Advocate, and look as the advocate appeareth in the Court before the Iudge to plead for the guilty against the accuser, so doth Christ before God in heaven, to answer whatsoever the devil can object against us.

3. But further, as Christ is here called an advocate, so is he elsewhere a Iudge; thus St. Peter saith, that Christ commanded the Apostles to preach,Acts 10.42.Acts 10:42 and testify that it is he whom God hath ordained to be Iudge of quick and dead. Indeed both these in respect of different times, and his several offices are aptly verified of him.

1. Now being ascended to heaven, he is an advocate; at the last day when he descends from heaven, he shall be a Iudge; how comfortable is this meditation to beleevers, that he who is now their advocate, is hereafter to be their Iudge; and if he vouchsafe to plead for them at the barre, he shall certainly passe sentence for them upon the Bench.

2. There is a twofold office which Christ undertaketh, in respect of which these are truly attributed to him,Judex est Christus cum residet advocatus cum assurgit. Ambros. in Psal. 118. …ct. 20. Maxim. in pentecost. h…m. 1.Ps 118 the one Regal, and the other Sacerdotal, as King, he shall one day sit as a Iudge; as Priest he now stands as an advocate at Gods hand, by his Kingly power he shall execute the one, but of his Priestly goodnesse he vouchsafeth the other: and thus whilest as a King, he can and will himself confer, yet as a Priest, he obtaineth of the Father remission of our sins.

4. It is not unworthy our observation, that as Christ is here called by S. Iohn an advocate, 1 Tim. 2.5 Gualt. in loc.1 Tim 2:5so by S. Paul a Mediator, unus utriusque nominis sensus, saith Gualter; the sence of both is one and the same, but yet there is som… difference to be observed between them. Christ is a m… diator both in respect of his person and office, both b…cause he is a middle person, Isidor. Hiszal. orig. l. 3. c. ….and because he mediateth b…tween God and man, whereas he is an advocate onelyonly? p. 353respect of his office. Again he is a mediator in respect of all his offices, an advocate only in respect of his Sacerdotal. Finally a mediator, inasmuch as he doth both deal with God for man, and with man for God; pacifying God towards man, bringing man to God, obtaining favour with God for us, and declaring Gods will to us, but an advocate onelyonly inasmuch as he intercedeth with God, and pleadeth our cause in heaven. Mediator then, is as it were the genus, and advocate the species; it being one part of his mediatorship, that he is an advocate.Bez. in loc. I shall end this with Bezaes distinction, who observeth that Christ is called a Iudge in respect of our adversaries, a mediator in reference to God, and an advocate in regard of us, judging our enemies, mediating with God, and pleading for us.

5. We may not unfitly here distinguish between a patron and an advocate, between a defender and an interceder; the one undertaketh to justifie the fact, Aug. ep. 55.the other only to prevent the punishment of the fault. If any man sinne; far be it from Christ to be a patron, to defend the fault, but he is an advocate to deprecate the guilt. In the end of the verse he is called Iesus Christ the righteous, and therefore non nisi justam causam suscepit, he cannot maintain a bad cause; but though he abhorres to plead for the sin, Serrar. in loc·yet he will for the sinner, and though he dare not excuse the commission, yet he intercedes for the remission of the offence.

6. Lastly, when Christ is said as an advocate, to intercede, we are not to fancie a supplicating voyce, Non supplicium moro Calv. Est. Vide Naz. orat. 4 de Theol. Heb. 9.24.Heb 9:24and bended knees; no, it suiteth not with the Majesty of Christ in heaven. But that which Christ doth as an advocate, is (according to the Apostolical phrase) his appearing for us in that coelestial Court, as an Advocate doth for his Clyent in humane Iudicatories. To open this more fully, be pleased to know that the advocateship of Christ consists in a fourefold presentation.

p. 3541. Of his person in both natures divine and humane, his and ours as our Sponsor and Mediator, in this respect he liveth in heaven, Heb 7.21.Heb 7:21saith the Apostle, to make intercession, as he lived on earth to dye, so he liveth in heaven to intercede for us, presenting himself as one that hath made satisfaction for our offences: hence it is, that there is not only a ptesentation of himself, but

2. Of his merit, as the High Priest entered into that holy of holies, with the blood of the sacrifice, so is Christ entered with his own blood, and as there was once for all an oblation of it upon the Crosse, so there is a continual presentation of it in heaven;He…. 12.…4. in this respect his blood is said to speake better things then Abels: for whereas Abels blood did from the earth imprecate, Christs in heaven deprecates vengeance: indeed quot vulnera, tot ora, how many wounds, so many mouths to plead for sinners, thus action is the best part of this Oratour, who intercedeth by shewing his wounds, his pierced hands and feet, his opened side, his bruised body. As a Mother intreating her sonne openeth her dugs and brest, so this Son interceding with his Father, Vide Greg l. 6 ep. 25. Ambros. in Ps. 118 oct. 20. Aug. in P. 25.Ps 118presenteth his blood and his wounds. When AEchylus the tragedian was accused, his brother Amyntas coming into the Court, opened his garments, shewed them cubitum sine manu, an arme without an hand lost in their service, by which he obtained his brothers discharge; So doth Christ for us, by shewing to the Father as once he did to Thomas, his wounds, and his side: in which respect Calvin saith well, that Christs intercession is nothing else but a perpetual application of his death;Calv. in loc. though yet withall we must conceive, that in Christs Advocateship, there is not only a presentation of his person and merits, but

3. Of his will and desire in our behalf, Christ interceding by the vertue of his blood, doth not beg in a precarious way, but yet he signifieth his will; and if you would know what his will is, I answer it is; That the pardon p. 355which his blood hath merited, may be granted and assured to, That the spirit which his death hath purchased, may be given for the strengthening of, That the salvation which by his sufferings he hath wrought, may in due time be conferred on all his members: besides all which, this Advocate makes a presentation.

4. Of our prayers and supplications which we make in behalfe of our selves and others, and the prayers of the Church which she maketh in our behalf. Preces sacrificii sui odore sanctificat, saith Calvin, Cal. in loc.he perfumes our prayers with the odour of his sacrifice, and so presents them to his Father; in this respect he is as it were the Master of requests, Revel. 8.3. Ephes. 3.12. Joh. 16 23.Rev 8:3Eph 3:12John 16:23and the angel (in the revelation) with the golden censer, and we are said to have boldnesse of accesse through him, and he assured his disciples that whatsoever they did aske in his name, should be given them.

I end this first part.Leu. ib. Lapide observeth that an advocate appearing in the behalf of guilty persons, is to do three things. To alledge what may satisfy the law, and yet the guilty person escape. To present the humble confessions and intreaties of the nocent, and withall to interpose his own desires and requests to the Iudge in the delinquents behalf; in all these considerations Christ is our advocate, as you have already heard; he as it were alledgeth his sufferings as a satisfaction of the law for our sins, he tenders our penitent acknowledgements and prayers for pardon to the Judge, yea he declareth it to be his own, no lesse earnest then just desire; that for his sake our sins should be forgiven us. And now that you may see he is according to Tertullians phrase, exorator, a prevailing oratour, Tertul. de pudicit. l. 2. c. 19.be pleased to take a view of

2. The efficacy of this intercession, and that in respect

1. Of the person with whom he is an advocate, The Father. To unfold this, know

1. First, that the Father is properly the name of the first person in the sacred Trinity, and accordingly with p. 356Carthusian we are so here to understand it, though not excluding the other persons;Carthus. in loc. indeed all the three persons being offended, when any sin is committed, Christ is vertually an advocate with them all, but yet because he cannot be said properly to intercede with himself, and lest he might be thought inferiour to the spirit, if an advocate with him, therefore his intercession is set forth as expressely directed to the Father? And inasmuch as the other persons have the same essence, and therefore will with the Father, Christ in being an advocate with him, is also with them.

2. But further, the Father relateth to the Son, whence the Arrians argue, …hat as the advocate is inferiour to the Iudge, Philip. 2.6.Phil 2:6so the Son is to the Father, when as yet St. Paul saith, he thought it no robbery to be equall with God, that is, the Father, In answer to which

1. It may, and that orthodoxly be returned by way of concession, that the Son is inferiour to the Father with this restriction as Son, and the Father as Father; look as though the essence be the same, yet the persons are really distinct one from the other, so I know no reason but that we may assert, though the persons have an equality, because an identity of essence, yet as persons they are inferiour one to the other: this solution St. Basil maketh use of to clear those words, my Father is greater then I, whilest yet he was equal with his Father; nor is it any infringement to the truth,Bas. in illa verba. nor incouragement of the Arrian heresy, to assert, that whereas the Son of God, as God is equall with, yet as Son, he is inferiour to the Father.

2. But letting this go, you may please to take notice, that the Son of God is advocate with the Father as mediator, and he is mediator not as God, nor as man, but as God-man: upon which consideration he may be truly asserted inferiour to the Father: hence the Sonne of God his becomming man, is called an emptying himself (for so St. Pauls phrase signifieth) whereby he that is equal with, p. 357became in our nature subordinate to, and so capable of, being advocate with the Father.

3. Lastly, The Father is a comprehensive expression, and may have reference both to the advocate, and the guilty, and so either his Father or our Father. Indeed God is the Father of Christ, and the Father of all beleeving penitents, in a very different respect, whilest he is Christs Father by Generation, ours only by Regeneration; Christs by natural begetting, ours by gracious adopting, Christs primarily, ours mediately, in and through him;Vide Ambros. l 3. de virginit. Aug. in Iohan. and therefore our Saviour saith not, I go to our, but to mine and your Father, because he is otherwise Christs then ours, but yet he is ours as well as Christs; and these words the Father may well take in both, as having a strong influence into the efficacy of the intercession.

1. With The, that is, Christs Father, the Advocate, is the Iudges Son, and therefore the Father is illius amantissimus, dearly affected towards him, and cannot but grant his desire, surely he that saith to us, This is my well beloved Son, hear him, will himself hear him upon that very account: as the sufficiency of Christs death depends upon his God-head, so the validity of his intercession upon his Sonship, when God saith concerning Christ, Mat…h. 3.17. Psal. 2.10.Ps 2:10thou art my Son, there presently followeth an Ask of me and I will give thee; I and my Father saith Christ are one; so that God can as well deny himself as his son; adde to this.

2. With The, that is, our Father, the guilty are the Iudges children, & therefore the Father is erga nos clementissimus, most indulgent towards us, and in this respect the advocate likely to speed; great is the love of parents, ventowards their offending children, witnesse that of David to Absolon, especially when they return, witnesse that of the F…ther to the prodigal, pro maximo delicto paululum supplici… satis est patri, Terrent. adv.a few stripes will serve with a Father for a great offence; nay, any intercession will prevaile with a Father to withhold his correction. Yea, how often p. 358will a Father desire another to step in and intercede for his childe, I say not (saith Christ) to his disciples, that I will pray the Father for you, Joh· 16.27.the Father himself loveth you, as if there were scarce any need of this mediation; however no doubt but that this being the pleasure of the Lord, it shall prosper in his hand, and Gods heart being prepared, Christs suit must needs be granted. To shut up this first consideration. Iacob the younger brother obtained the blessing from his Father in the garments of Esau the elder. Christ the elder obtaineth …he blessing at the Fathers hands for his younger brethren, no wonder if the brother pleading for brethren, and that with the Father, become an effectual Advocate, and so much the rather, considering

2. The person who it is, and how fitly he is qualified for this office, being Iesus Christ the righteous. This word righteous, is capable of various acceptions, which accordingly Interpreters make use of.

1. Righteous is som…times as much as merciful, and thus Iesus Christ the righteous, that is, gracious, and therefore ready to become an advocate for us;Heb. 1.17. Mishez. in loc.Heb 1:17 to this pu… pose it is, that the authour to the Hebrewes calls him a merciful High Priest, one who having compassion on us and our infirmities, is willing to plead our cause before God.

2. Righteous is sometimes as much as faithful, and so Iesus Christ the righteous, that is, in performing his promise when he was on earth; Socin. ib.he promised his disciples, I will pray the Father, and now he is in heaven to perform it.

3. Righteous, is as much as just, and so Iesus Christ the righteous, Hug ib.that is, in doing us right; if we retain him for our advocate, he will not be withdrawn from pleading our cause by any means what ever.

4. But lastly, Righteous is as much as holy, innocent, so we find them joyned together concerning Christ,Calv. p. 359whom the Apostle Peter calls the Holy and just one, and so Jesus Christ the righteous is as much as pure and innocent, And this both in respect of himselfe and us.Act…. 3.24.

1. In himself, he is righteous, because blameless, one who is altogether free from sin. It is well observed by the learned Chamier, That the Apostle saith not, we have a righteous advocate Jesus Christ, Cham de satiss. l 23. c. 12.but we have an advocate Jesus Christ the righteous. And therefore this terme righteous signifieth not so much, rationem fungendi officii, as ipsius officii fundamentum, the manner of performing this office, as a qualification rendring him fit to undertake it, and so is most properly referd to his innocency, since he could not have been an advocate, If he had not been in this sence righteous. In this respect it is that Ferus saith truly, verè necessaria cond…tio, Vide Fer. Est in loc.this is a condition necessarily requisite, since, If he had had any sin of his own to answer for, he could not have pleaded for us, neque enim idoneus advocatus qui ipse sit reus, as Estius saith excellently, He can be no fit advocate for another, who himselfe is guilty. But yet this is not all, he is Jesus Christ the righteous or innocent not onelyonly in himselfe but also.

2. In respect of us, Inasmuch as he maketh us righteous, cleansing us from the guilt of our sins. To this purpose saith Illiricus, he is called …he righteous, vide Illi…. Cajet. Lor: Gualt. in loc.not so much in a passive, as an active sence, and Cajetan observing the following words, he is the propitiation, saith ecce justitia Jesu Christi, herein is the righteousnesse of Jesus Christ our advocate, that he maketh us by his propitiation righteous, & so is inabled to plead our cause. To this effect it is that Lorinus observeth, He is such an advocate, as satisfieth the judge, not onelyonly by reason, but reality, interceding by vertue of a price payd. And hence it is, that though he findeth both us and our cause unjust, yet (which no other advocate can doe) he maketh both us and it righteous, so that though we by reason of our sins are unworthy p. 360of pardon, yet Christ pleading his satisfaction, rendreth us worthy, and our cause just. And no wonder if being thus every way righteous, he become an effectual advocate, and thus much shall suffice for the Explication of this choyce ingredient in this divine remedy, We have an advocate with the Father Jesus Christ the righteous.

To end it in a brief application, and that by way of

1. Consolation, the Greek word here used (as Vorstius well observeth) may be rendred either advocate, Perinde est. s. advocatus. s. consolator. Vo…st. in loc.or comforter, since inasmuch as Christ is an advocate, he is a comforter to all penitent sinners. If you please read over the Text againe and take the words asunder and you shall find that every word breatheth comfort.

1. Wee, it is not you, but wee St. John includeth himselfe in the number of those sinners, who need Christ an advocate, Maluit se in numero pone…e peccatorum &c. Aug▪ in loc.and therefore we may be the lesse discouraged in the sence of our infirmities. And again it is not I, but wee, he excludeth not others from having an interest with himselfe in Christ the advocate, and therefore every penitent moy apply this comfort to himselfe, which is so much the more comfortable because it is wee.

Have, it is not we may, but we have, a burdened conscience cannot be satisfied with a perhaps, nor will it hang upon uncertainties, this comfort of Christs intercession is certain, and therefore positively asserted, nor is it spoken of as a thing past, but present, not we had, but we have, and indeed it is so in the present tence that we now may as truly say we have; as St. John then, yea so long as there shall be penitents on earth, there will not want this advocate in heaven, so true is that of the Author to the Hebrews, Hebr. 7.21.Heb 7:21he ever liveth to make intercession, that is to be.

An advocate, It is true we want not accusers that will be ready to lay our sins to our charge, Satan without, p. 361and our own consciences within, ready to bring an endictment against us, nor have we any merit of our own to plead before God for us, but we have an advocate to stand and appear for us, and that

With. Many times a cause miscarrieth in humane courts, by reason of the advocates absence, but of this their is no feare in our advocate, for he is at the Judges right hand and so stil ready upon all occasions as it were to put in a word for us to the

Father; not the Judge, but the Father to render our hope of prevayling so much the more firme,Vox dulcissima patris verum facilitatem indecat. Fer. this sweet word of Father implying not onelyonly a passibility, but a facility of obtaining, so much the rather considering that it is

The Father, and so capable of a reference both to Christ and us, hee that is our advocate is not a servant a friend but a Son, and so the Judges chiefest favorite, wee for whom he is an advocate, are not slaves, or strangers, Vide Bellarm. de ascens dom.or enemies, or onelyonly servants, but Sonnes, though too dificient in our obedience, and can we imagine that the suite should not speed, nay further this advocate whom we have with the Father is

Iesus that signifieth a Saviour, and he that vouchsafeth to be our Saviour will not stick to be our advocate, conc. 35. Heb…. 7.…3.yea that he may save as the Apostles phrase is to the utmost, he will leave no way unatempted, as by his passion, so by his intercession by the one purchasing salvation for, by the other applying it to us, nor need we doubt that he will be thus every way a Iesus to us, when we observe that he is the

Christ, a word that signifieth anointed, and indeed so he was to all his offices among the rest to that of his priesthood, and so this part of it which consists in intercession. Anointing carryeth in it both designation to, and preparation for an office; all that were anointed, being thereby called to, and furnished with abilities for the p. 362office to which they were anointed, our advocate therefore being Christ, is both a legal, and skilful advocate, called to the barre, invested with gifts, and therefore knoweth how to plead and that our joy may be full, take in the last words.

Righteous, and therefore he will not deceive us in our trust, or faile our expectation, though an advocate be able, & knowing, yet if he be not just, our cause may miscarry, but this advocate is so righteous: that he cannot be perverted, nay he is righteous, and therefore can stand in Gods sight to plead for us, whereas were he himselfe nocent, he must flee from the face of the Iudge, and being unable to answer for himselfe, could not undertake our cause. Once more this advocate is Iesus Christ

The righteous, because so exactly, perfectly without the least spot, we know how far the intercession of Abraham, Moses, and other righteous men have prevayled, yea St. Iames saith The effectuall fervent prayer of a righteous man availeth much, I…mes. 5.16.and that not onelyonly for himselfe, but others, & surely then much more must the intercession of him who is the righteous one be effectual. Yea perhaps (as Origen observes▪ Orig. hom. 8. in Num.) Therefore Moses obtained so much of God in Israels behalfe that we might not be faithlesse, but confident in our advocate Iesus Christ the righteous.

Aug. in loc.And now oh thou drooping sinner, let me bespeak thee in S. Austins language, Thou committest thy cause to an eloquent Lawyer and art safe, how canst thou miscarry, when thou hast the Word to be thy Advocate. Let me put this question to thee, if when thou sinnest, thou hadst all the Angels, Saints, Confessors, Martyrs, in those celestial mansions to beg thy pardon; dost thou think they would not speed? I tell thee, One word out of Christs mouth is more worth, then all their conjoyned intreaties. When therefore thy daily infirmities discourage thee, or particular falls affright thee, imagine with thy self, that thou heardest thy Advocate pleading for thee, in p. 363these or the like expressions; Oh my loving and affectionate Father, look upon the face of thine anointed, behold the hands and feet, and side of thy crucified Christ, I had no sins of my own for which I thus suffered, no; it was for the sins of this penitent wretch, who in my name sueth for pardon; Father, I am thy Son, the Son of thy love, thy bosome who pleads with thee; it is for thy child, thy returning penitent child, I plead, that for which I pray, is no more then what I payed for; I have merited pardon for all that come to me: Oh let those merits be imputed, and that pardon granted to this poor sinner. Chear up then thou disconsolate soul, Christ is an Advocate for thee, and therefore do not despaire, but beleeve, and beleeving rejoyce, and rejoycing triumph, and triumphing, take up that bold challenge of St. Paul, Who shall lay any thing to the charge of Gods elect? it is God that justifieth, who is he that condemneth? it is Christ that died: yea rather, that is risen again, Rom. 8.33.34.Rom 8:33Rom 8:34who is even at the right hand of God, who also maketh intercession for us.

2. Councell, and that in several particulars.

1. Since we are so well provided, seek we not elsewhere; it is not unfitly observed to this purpose, that St. Iohn saith not, we have advocates in the plural number, but an advocate in the singular;Zanch. in loc. this being Christs peculiar prerogative. Indeed the Papists have coyned a distinction between Mediator redemptionis, and intercessionis, a Mediator of redemption and intercession, appropriating the former to Christ, attributing the latter to the Virgin Mary, and the rest of the glorified Saints, but the advocateship, and the propitiation are here by our Apostle joyned together, and accordingly our Church in the close of one of the Collects, putting mediatour and advocate together, prefixeth an exclusive particle to both, through our onelyonly mediator and advocate Iesus Christ our Lord. I deny not, but that the Saints in heaven p…ay for the Church on earth, but though they pray for her in general, yet not for her paeticular members, whose sins and wants they are p. 364strangers to, and therefore cannot pray for, and that they pray for the Church; it is, ex charitate ut fratres, non ex offic…o ut mediatores, by way of charity, not authority; as friends, not as advocates.

And whereas it is another subterfuge of the Romanists, that though Christ be our onelyonly mediator with the Father, yet we may make use of the Mother; and the rest to be our advocates to Christ; besides, that in their prayers, they expressely desire the Saints to pray to God for them, even in respect of Christ, it is both vain and impious. Vain, because it being his work to reconcile us to God; there is no need of any to reconcile us to him, and though an advocate be needful to the Iudge, yet what need of an advocate to the advocate: nay indeed, when Christ bids us come to him, to wit, our selves; what an impious contempt were it of his command, to go to him by a proxie.

It may perhaps be here objected, if we may not desire the prayers of the Saints in heaven, why do we of those on earth?1 Thes 5.24. Cypr. ep. …6.1 Thess 5:24 how is i… that St. Paul calleth upon the Thessalonians to pray for him, and St. Cyprian in an Epistle to the Romane Confessors, craveth their remembrance of him in their prayers, and nothing more usual with christians, then thus, both by word and writing, to beg one anothers prayers? but beloved, this we desire of one another not as advocates, but only as fellow-helpers; and hence it is, that whilest as members we pray each for other, we all in our prayers acknowledge Christ to be him who doth, and must intreat for us all. In summe, there is a great deal of difference between a christian-desiring of their prayers, who know our persons, Vide Aug. in loc,to whom we may signifie our wants, and a religious invocation upon them for their prayers, who are both ignorant of us and our necessities. Let then the Apostatized Rome seek to Angels and Saints, we will only make mention in our prayers of the name of Iesus Christ, as him on whose intercession we depend and rest.

p. 3652. Since he is an advocate for us with the Father, let us be advocates for him with the world, let us plead his cause, vindicate his honour, speak for his Gospel, intercede for his members; it is but that to which gratitude obligeth, to do for him: (as far as we may) what he doth for us, and so return like for like: indeed he can and will plead his own cause, nor doth he stand in need of our help, but he taketh it kindly, when we expresse our thankefulnesse by becoming advocates for him.

3. That when we sin, Christ may be our advocate, Id. ibid.let us be sure to arraign and accuse our selves; it is St. Austins advice, continually censure and condemn thy self, so mayest thou come boldly in confidence of thine advocate. Indeed I may here fitly make use of those words towards the end of the former Chapter, if we confesse our sinnes, he is our advocate to plead for pardon: in one word, Let us with penitent hearts, on all occasions go to him, and humbly intreat him that he would intreat for us; he desireth no more then to be desired; prayer is the only fee this advocate expects. Let us therefore confesse, and confessing, pray to the Father in his name; yea to himself, that he would pray to the Father, and let us not doubt but he will perform what we desire, and obtain what we expect, the forgivenesse of our sins; and not only so, but in the end, that which is the end of our faith, the salvation of our souls.