Fourth. The necessity of the Advocate's office in Jesus Christ appears plainly in this-to plead about the judgments, distresses, afflictions, and troubles that we meet withal in this life for our sins. For though, by virtue of this office, Christ fully takes us off from the condemnation that the unbelievers go down to for their sins, yet he doth not thereby exempt us from temporal punishments, for we see and feel that they daily overtake us; but for the proportioning of the punishment, or affliction for transgression, seeing that comes under the sentence of the law, it is fit that we should have an Advocate that understands both law and judgment, to plead for equal distribution of chastisement, according, I say, to the law of grace; and this the Lord Jesus doth.
Suppose a man for transgression be indicted at the assizes; his adversary is full of malice, and would have him punished sorely beyond what by the law is provided for such offence; and he pleads that the judge will so afflict and punish as he in his malicious mind desireth. But the man has an advocate there, and he enters his plea against the cruelty of his client's accuser, saying, My lord, it cannot be as our enemy would have it; the punishment for these transgressions is prescribed by that law that we here ground our plea upon; nor may it be declined to satisfy his envy; we stand here upon matters of law, and appeal to the law. And this is the work of our Advocate in heaven. Punishments for the sin of the children come not headlong, not without measure, as our accuser would have them, nor yet as they fall upon those who have none to plead their cause.27 Hath he smote the children according to the stroke wherewith he hath smitten others? No; "in measure when it shooteth forth," or seeks to exceed due bounds, "thou wilt debate with it: he stayeth his rough wind in the day of the east wind" (Isa 27:8). "Thou wilt debate with it," inquiring and reasoning by the law, whether the shootings forth of the affliction (now going out for the offence committed) be not too strong, too heavy, too hot, and of too long a time admitted to distress and break the spirit of this Christian; and if it be, he applies himself to the rule to measure it by, he fetches forth his plumb line, and sets it in the midst of his people, (Amos 7:8; Isa 28:17), and lays righteousness to that, and will not suffer it to go further; but according to the quality of the transgression, and according to the terms, bounds, limits, and measures which the law of grace admits, so shall the punishment be. Satan often saith of us when we have sinned, as Abishai said of Shimei after he had cursed David, Shall not this man die for this? (II Sam 19:21). But Jesus, our Advocate, answers as David, What have I to do with thee, O Satan? Thou this day art an enemy to me; thou seekest for a punishment for the transgressions of my people above what is allotted to them by the law of grace, under which they are, and beyond what their relation that they stand in to my Father and myself will admit. Wherefore, as Advocate, he pleadeth against Satan when he brings in against us a charge for sins committed, for the regulating of punishments, both as to the nature, degree, and continuation of punishment; and this is the reason why, when we are judged, we are not condemned, but chastened, "that we should not be condemned with the world" (I Cor 11:32). Hence king David says, the Lord hath not given him over to the will of his enemy (Psa 27:12). And again, "The Lord hath chastened me sore; but he hath not given me over unto death" (Psa 118:18). Satan's plea was, that the Lord would give David over to his will, and to the tyranny of death. No, says our Advocate, that must not be; to do so would be an affront to the covenant under which grace has put them; that would be to deal with them by a covenant of works, under which they are not. There is a rod for children; and stripes for those of them that transgress. This rod is in the hand of a Father, and must be used according to the law of that relation, not for the destruction, but correction of the children; not to satisfy the rage of Satan, but to vindicate the holiness of my Father; not to drive them further from, but to bring them nearer to their God. But,
Fifth. The necessity of the advocateship of Jesus Christ is also manifest in this, for that there is need of one to plead the efficacy of old titles to our eternal inheritance, when our interest thereunto seems questionable by reason of new transgressions. That God's people may, by their new and repeated sins, as to reason at least, endanger their interest in the eternal inheritance, is manifest by such groanings of theirs as these-"Why dost thou cast me off?" (Psa 43:2). "Cast me not away from thy presence" (Psa 51:11). And, "O God, why hast thou cast us off for ever?" (Psa 74:1). Yet I find in the book of Leviticus, that though any of the children of Israel should have sold, mortgaged, or made away with their inheritance, they did not thereby utterly make void their title to an interest therein, but it should again return to them, and they again enjoy the possession of it, in the year of jubilee. In the year of jubilee, saith God, you shall return every man to his possession; "the land shall not be sold for ever," nor be quite cut off, "for the land is mine; for ye are strangers and sojourners with me. And in all the land of your possession, ye shall grant a redemption for the land" (Lev 25:23,24).
The man in Israel that, by waxing poor, did sell his land in Canaan, was surely a type of the Christian who, by sin and decays in grace, has forfeited his place and inheritance in heaven; but as the ceremonial law provided that the poor man in Canaan should not, by his poverty, lose his portion in Canaan for ever, but that it should return to him in the year of jubilee; so the law of grace has provided that the children shall not, for their sin, lose their inheritance in heaven for ever, but that it shall return to them in the world to come (I Cor 11:32)28
All therefore that happeneth in this case is, they may live without the comfort of it here, as he that had sold his house in Canaan might live without the enjoyment of it till the jubilee. They may also seem to come short of it when they die, as he in Canaan did that deceased before the year of jubilee; but as certainly as he that died in Canaan before the jubilee did yet receive again his inheritance by the hand of his relative survivor when the jubilee came, so certainly shall he that dieth, and that seemeth in his dying to come short of the celestial inheritance now, be yet admitted, at his rising again, to the repossession of his old inheritance at the day of judgment. But now here is room for a caviler to object, and to plead against the children, saying, They have forfeited their part of paradise by their sin; what right, then, shall they have to the kingdom of heaven? Now let the Lord stand up to plead, for he is Advocate for the children; yea, let them plead the sufficiency of their first title to the kingdom, and that it is not their doings can sell the land for ever. The reason why the children of Israel could not sell the land for ever was, because the Lord, their head, reserved to himself a right therein-"The land shall not be sold for ever, for the land is mine." Suppose two or three children have a lawful title to such an estate, but they are all profuse and prodigal, and there is a brother also that has by law a chief right to the same estate: this brother may hinder the estate from being sold for ever, because it is his inheritance, and he may, when the limited time that his brethren had sold their share therein is out, if he will, restore it to them again. And in the meantime, if any that are unjust should go about utterly and for ever to deprive his brethren, he may stand up and plead for them; that in law the land cannot be sold for ever, for that it is his as well as theirs, he being resolved not to part with his right. O my brethren! Christ will not part with his right of the inheritance unto which you are also born; your profuseness and prodigality shall not make him let go his hold that he hath for you of heaven; nor can you, according to law, sell the land for ever, since it is his, and he hath the principal and chief title thereto. This also gives him ground to stand up to plead for you against all those that would hold the kingdom from you for ever; for let Satan say what he can against you, yet Christ can say, "The land is mine," and consequently that his brethren could not sell it. Yes, says Satan, if the inheritance be divided.
O but, says Christ, the land is undivided; no man has his part set out and turned over to himself; besides, my brethren yet are under age, and I am made their guardian; they have not power to sell the land for ever; the land is mine; also my Father has made me feoffee in trust for my brethren, that they may have what is allotted them when they are all come to a perfect man, "unto the measure of the stature of the fulness of Christ" (Eph 4:13). And not before, and I will reserve it for them till then; and thus to do is the will of my Father,