4. How terrible should the consideration of the glory of Christ be to
angels, as Mediator in his humanity, which he had before in his deity, as God blessed for ever. He enters into his glory as Adam into the possession of a world, with a dominion over all the works of God.
Had not every part of his work in the world administered a mighty pleasure to God, there had not been a hand reached out to have lifted him to glory; but he went up 'with a shout,' Ps. 47:5,—with the applause of God and acclamations of angels. No shouting had been in heaven, no chariot sent from thence to fetch him, no attribute of God had bid him welcome, had any been disgraced by him. There had been a gloominess and disorder instead of a jubilee, nor could he ever have sat down upon the throne of the divine holiness, had not the holiness of God, the most estimable perfection of his nature, been highly glorified by him.
4. How terrible should the consideration of the glory of Christ be to the unregenerate and unbelievers! The greatness of God's pleasure in the redemption performed by our Saviour, testified by this his exaltation, argues a wrath as terrible against those that lightly esteem him. What greater provocation than to set our judgment against the judgment of God, and to think him not worth glory by our disesteem, who hath deservedly entered into a glory above all creatures. It is far worse to despise a Saviour in his robes than to crucify him in his rags. An affront is more criminal to a prince upon his throne, than when he is disguised like a subject and masked in the clothes of his servant. Christ is entered into glory after his sufferings; all that are his enemies must enter into misery after their prosperity. As there is the greatest contrariety in their affections, so there will be the greatest distance in their conditions. Such cannot be with him where he is in glory, because they are contrary to him. What prince upon his throne and in his majesty would admit into his presence base and unworthy criminals, but to punish them, not to cherish them?
Impure persons are not fit to stand before a prince's throne. The sight of Christ in glory is the happiness of believers, not to be communicated to the wicked. Those that will not bow to him must bend to him; if they will not bend to him in his glory, they must fall under his wrath, and be parts of his conquest in his anger, if they will
not surrender to him upon his summons from his throne of grace.
What a folly is it to kick against that person, before whom, one time or other, all knees must bow, either voluntarily or by constraint, and render him an active or a passive honour! Philip. 2:10, 11. Since he had a power joined with his glory, that power will as much be exercised against his enemies as for his friends. As the one are to sit upon his throne, so the other are to be made his footstool; and whosoever will not be ruled by his golden sceptre, shall be crushed by his iron rod.
Use 2 is of comfort. The great ground of almost all discomfort is a wrong and imperfect notion of the death, and especially of the exaltation, of Christ, and his sitting at the right hand of God. Sorrow filled the disciples' hearts, because they apprehended not the reason and ends of Christ's departure from them, John 16:5, 6. Had they considered whither he was to go, and for what, they would not have been dejected.
(1.) By his glory the justification of believers is secured. As all believers did make a satisfaction to God in the death of Christ, so they are all discharged by God in the resurrection and ascension of Christ. Christ having a full discharge by his entering into glory as a common person, all those whose sins he bore have a fundamental discharge in that security of his person from any more suffering. As he bore the sins of many as a common person in the offering himself, and thereby satisfied for their guilt, so he receives an absolution as a common Head for all those whose guilt he bore in his sufferings. The glory he entered into secures him from any further lying under the burden of our sins, or enduring any more the penalties of the law for them; for as he suffered, so he was acquitted, and entered into glory as our surety and representative: Heb. 9:27, 'As it is appointed unto all men once to die, and after that the judgment, so Christ was once offered for the sins of many; and unto them that look for him, shall he appear without sin unto salvation.' As judgment is appointed for all men as well as death, and they receive their final and irreversible judgment after death, so Christ, by his exaltation, is judged perfect,
fully answering the will and ends of God; and shall not appear any more as a sacrifice in a weak and mangled body, but in a glorious body, as a manifestation of his justification, fitted for the comfort of those that look for him. Upon the score of this judgment passed upon him by God in our behalf, he is to appear at length for salvation. If he suffered for us, his sufferings are imputed to us; and if his exaltation be an approbation of his sufferings for us, then the validity of his sufferings for our justification is acknowledged by God's receiving him into glory; for as in his death all believers were virtually crucified, so in his justification (whereof his exaltation is an assurance) all believers have a fundamental justification. It was for the purging, not his own but our sins, that he 'sat down at the right hand of the throne of the Majesty on high,' Heb. 1:3; and therefore he sat down as justified for us. The reason of his advancement was the expiation performed by him. As long therefore as the glory of Christ holds, the reason of that glory holds, i.e. the stability of his expiation, and consequently the security of our justification upon faith. The glory Christ is dignified with adds no value to his sufferings, but declares the value of them; as the stamp on bullion declares it to be of such a current value, but adds no intrinsic value to what it had before. In Christ's death, the nature of his sacrifice is declared; in his resurrection, the validity and perfection of his sacrifice is manifested; in his glorious ascension, the everlasting virtue of that sacrifice is testified. All three, eyed by faith in conjunction, secure our justification, and render a perpetual repose to the conscience. His throne being for ever and ever, the virtue of his sacrifice, upon the account of which he was placed in that throne, is incorruptible; and therefore there is no room for dejection and jealousies of the sufficiency of the ransom, after so illustrious a recompence received by him. Had he not indeed entered into glory, we had but a weak assurance of a discharge from the Judge.
(2.) Hence there is a perpetual bar against the charge our sins and Satan may bring against us. As Christ suffered for us, so he entered into glory for us. He suffered in the notion of a redeemer, and he is ascended up into heaven under the notion of an advocate. He sits not
there as a useless spectator, but as an industrious and powerful intercessor. The end of his being with the Father is to be an advocate:
1 John 2:1, 'We have an advocate with the Father;' and the office of an advocate is to plead the cause of a client against a false and unjust suit. He drew up the answer upon the cross to the bill sin had put in against us, and in his glory he pleads and makes good that answer.
He merited on the cross, and improves that merit on his throne, and diffuseth his righteousness to shame the accusations of sin. It was through the blood of the covenant he rose; it was through and with the blood of the covenant he entered into the holy place, to carry the merit of his death as a standing monument into heaven. He fixes the sight of it always in the eye of God, and the savour of it is in his nostrils, so that as the world, after the savour of Noah's sacrifice, should no more sink under the deluge, so a believer in Christ should no more groan under the curses of the law, though he may smart in this world under the correction of a Father. We have great enemies: the devil tempts us, and corruptions haunt us, and both accuse us. To whom do they present their accusations, but to that Majesty, at whose right hand the Redeemer hath his residence? Whence must the vengeance they call for ensue, but from that Majesty, upon whose throne a suffering Saviour sits in triumph to answer the charge, and stop the revenge? Since he suffered to tear the indictment, hath he entered into glory to have it pieced together again and renewed? As he bowed down his head upon the cross to expiate our sins, so he hath lifted it up upon the throne to obviate any charge they can bring against us. This is a mighty comfort to a good and clear conscience in the midst of infirmities, that Christ is ascended into heaven, and is on the right hand of God, angels, authorities, and powers, evil ones as well as good, being made subject to him; evil ones by force, and good ones voluntarily; and therefore secures those from any charge of evil angels that are baptized into his death, and have 'the stipulation of a good conscience towards God,' which is the apostle's reasoning, 1 Peter 3:21, 22.
(3.) The destruction of sin in a perfect sanctification is hereby assured, since his glory is a pledge of the glory of believers. It is an
earnest also of all the preparations necessary to the enjoyment of that glory, but a perfect holiness is the only highway to happiness. A Redeemer in glory will at length 'present to himself a glorious church,' Eph. 5:27; glorious without spot, smooth without wrinkles, sound, without blemish, like to himself. The resurrection of Christ, the beginning of his exaltation, is the foundation of the sanctification of every believer. The power which raised him, and set him in heaven, was an earnest of the power that was to be exerted to raise and work in those that were to be his members, and fix them in the like condition, Eph. 1:19, 20. Christ being risen and exalted for their justification, was an assurance that the same power should be employed for doing all works necessary in a justified person. As in his death they were crucified with him, and by virtue of his resurrection raised from their spiritual death, so by virtue of his exaltation they shall at last cast off their grave-clothes, and, like
Elijah, be wholly separated from a dusty mantle. All that are chosen by God shall pass into a conformity to the image of his Son, Rom.
8:29. What did Christ enter into glory for, and receive a power, but to destroy the strength of that in the heart, the guilt whereof he expiated by his blood, that as he appeased the anger of God and vindicated the honour of the law by removing the guilt, he might fully content the holiness of God by cleansing away the filth? As he had a body prepared him to accomplish the one, so he hath a glory conferred upon him to perfect the other, that as there is no guilt shall be left to provoke the justice of God, so there shall be no defilement left to offend his holiness. The first-fruits of this glory therefore was the mission of the Holy Ghost, whose proper title is a 'Spirit of holiness,' in regard of his operation as well as his nature, and whose proper work is to quicken the soul to a newness of life, and mortify by his grace the enemies of our nature. He is not entered into glory to be unfaithful in his office, unmindful of his honour, negligent of improving the virtue of his blood in purging the souls that need it and desire it. No doubt but Father, sanctify them through thy truth, sounds as loud from his lips upon his illustrious throne as it did upon earth, when he was approaching towards the confines of it, John
17:17. He did not utter those words upon the borders of his kingdom,
to forget them when he was instated in it. What he prayed for in his humiliation, he hath power to act in his exaltation; and therefore, since his desires for the sanctification of his people were so strong then, his pursuit of those desires, and his diligence to obtain them, will not languish now in his present state. His peremptory desire,
John 17:24, that all his people might be with him, implies a desire for the perfection of that grace which may fit them to be with him.
(4.) An assurance from hence of an holy assistance in, and an honourable success of, all afflictions and temptations. He entered into glory, but after his suffering, and therefore went not into glory without a sense of his sufferings. He entered into glory in the same relation as he suffered: he was a sufferer for us, and therefore ascended into heaven for us. He hath therefore a sense of what sufferings he endured for us, as well as of what glory he enjoys for us.
The sense he bears in him still is therefore for our sakes. It is that human nature wherein the expiation was made on earth that is now crowned with glory in heaven; that human nature, with all the compassions inherent in it, with the same affections wherewith he endured the cross and despised the shame, with the same earnestness to relieve us as he had to die for us; with the same desire to supply our wants as he had to redeem our persons. He forgets not in his glory what he was in his humiliation, nor is unmindful of them in their misery whom he intends to bring to glory. He remembers his own sufferings, and for what he suffered, and how he hath left a suffering people behind him. He cannot mark out a mansion in heaven for any one remaining upon earth, but he remembers what condition he left them in, and what present misery attends them. To that end he went to heaven to prepare a place, and order the mansions for reception, John 14:2. His head is not more gloriously crowned than his heart is gloriously compassionate. His passion was temporary, but his compassions are as durable as his glory. While he left the infirmities of his body behind him, he took his pitying nature with him to wear upon his throne: he is 'touched with a feeling of our infirmities,' Heb. 4:15. Indeed, he cannot but be touched with them, because before his glorious entrance he felt them. To think there is a
glorified head in heaven, is a refreshment to every suffering member on earth; and such a glorified head that can as soon forget his own glory as any part of his suffering body. And as to temptation from the devil, this glory gives an assurance of a complete victory over him at last. That devil that was repulsed by him in the wilderness, wounded by him on the cross, chained by him at his resurrection, and triumphed over at his ascension, cannot expect to prevail. He that could not overpower our Head, while he was covered with the infirmities of the flesh, cannot master him, since all power is delivered to him in heaven and earth; and while the head is in glory, it will protect and conduct the members. He that wanted not wisdom and strength in the form of a servant to defeat him, doth not want it upon the throne of a conqueror to outwit and crush him. He can, and will, in due season, as well silence the storms of hell, as in the days of his infirm flesh he did the waves of the sea and the winds of the air.
The members cannot be drowned while the head is above water.
(5.) An assurance of the making good all the promises of the covenant accrues from hence. If he suffered death to confirm them, he will not enjoy his glory but to perform them. 'The sure mercies of David' were established at his resurrection, and at his ascension put into his hands to be distributed by him; by those (though his resurrection is only named as being the beginning of his exaltation)
God assures us that he shall die no more, but live to dispense those blessings he hath purchased, and accomplish those covenant promises in his glory, which he sealed by his blood, which are sure mercies, declared sure by his seal, and by his possession. The end of his exaltation is not cross, but pursuant to the end of his passion. It is upon the account of his being a 'faithful witness,' that he is the 'prince of the kings of the earth,' Rev. 1:5. It is a strong argument that he will be exact in his glorious condition to honour the truth of God in the performance of his promises, since he hath been so exact in the ignominious part of his work, to remove that which barred the way to the accomplishment of them, viz., satisfying that justice which protected the covenant of works, that mercy might act by a covenant of grace towards men.
(6.) Hence there is an assurance of the resurrection of our bodies; he began to enter into glory when he was raised, and his resurrection was in order to his further glorification. He was exalted to bring death, among the rest of his enemies, under his feet, and therefore his entrance into glory completes the conquest of it, 1 Cor. 15:25, 26.
It is not so much an enemy to his person now, since he hath surmounted it, but an enemy to his mystical body, and therefore is to be conquered in it. As Adam in his fall was the spring of death to all that descend from him, so Christ in his advancement is the fountain of life to all that believe in him. Hence is he called 'a quickening
Spirit,' 1 Cor. 15:45, so that he hath the same efficacy to give life, as Adam had to transmit death to his posterity, ver. 20–22. As it was not only the soul of Christ, but the body, was exalted, so our bodies shall be raised, since they are sanctified by Christ as well as our souls. He redeemed not one part of us, but our persons, which consist both of body and soul. There is no ground to imagine that when the head is raised, the members should always remain crumbled to dust, and covered with grave-clothes. He rose as our head, otherwise we could not be said by the apostle to 'rise with him,'
Col. 2:12. The glorious resurrection of Christ, indeed, is not the meritorious cause of our resurrection (for all the merit pertains to his humiliation), but the seal and earnest and infallible argument of it.
He did not only rise for himself, but for his members, and their justification, Rom. 4:25, and therefore for their resurrection; for there is no reason death, the punishment, should remain, if guilt, the meritorious cause of it, be removed. He rose for our justification declaratively, i.e. his resurrection was a declaration of our fundamental justification, because justice was thereby declared to be satisfied, which would else have shut us in the grave, and locked the chains of death for ever upon us. It is by this, the first step of his entrance into glory, we have an assurance that the graves shall open, bodies stand up, and death be swallowed up in victory.
(7.) Hence ariseth an assurance of a perfect glorification of every believer. The heavens receive him till, and therefore in order to, 'the restitution of all things,' Acts 3:21, the full restoration of all things
into due order, and therefore a full freedom of the regenerate man from sin and misery. As the apostle argues in the case of the resurrection, 'if Christ be risen, we shall rise,' 1 Cor. 15:13; so it may upon the same reason be concluded, that if Christ entered into glory, believers shall enter into glory; for as from the fulness of his grace we receive grace for grace, so from the fulness of his glory we shall receive glory for glory; and the reason is, because he entered into glory as the head, to take livery and seizin of it for every one that belongs to him. He entered as a forerunner, to prepare a place for those that were to follow him, and was crowned with glory as he is the Captain of salvation, Heb. 2:9; so that this glory was not possessed by him merely for himself (for he was glorious in his deity before), but to communicate to our nature which he bore in his exaltation. As immortality was given to Adam, not only for himself, but to derive to his posterity, had he persisted in a state of innocence; so the second Adam is clothed with a glorious immortality, as the communicative principle to all believers. As God, in creating Adam the root of mankind, did virtually create us all, so in raising and glorifying Christ, the root of spiritual generation, he did virtually raise and glorify all that were his seed, though their actual appearances in the world, either as men or believers, were afterwards. As the resurrection of Christ was an acquittance of the principal debtors in their surety, so the advancement of Christ was the glorification of his seed in the root. When the head is crowned with a triumphant laurel, the whole body partakes of the honour of the head; and a whole kingdom has a share in a new succession of honour to the prince. As those that believe in Christ shall sit with him upon his throne, Rev. 3:21, so they shall be crowned with his glory; not that they shall possess the same glory that Christ hath (for his personal glory as the Son of God, and his mediatory glory as the head of the church, are incommunicable, it hath an authority to govern joined with it, which the highest believer is uncapable of), but they shall partake of his glory according to their capacity, which he signifies by his desire and will: John 17:24, 'That they may be with him where he is, and behold his glory;' not only with him where he is, for so in a sense devils are, because, as God, he is everywhere, but in
a fellowship and communion with him in glory. He is exalted as our head, whereby we have an assurance upon faith of being glorified with him. Had he stayed upon earth, we could have had no higher hopes than of an earthly felicity, but his advancement to heaven is a pledge that his members shall mount to the same place, and follow their Captain; in which sense his people are said to 'sit together with him,' Eph. 2:6. And herein is the difference between the translation of Enoch into heaven, the rapture of Elias in a fiery chariot, and the ascension of Christ: they were taken as single persons, he as a common person. Those translations might give men occasion to aspire to the same felicity, and some hopes to attain it upon an holy life, but no assurance to enjoy it upon faith, as the ascension of Christ affords to his members. And further, the glory of Christ seems not to be complete till the glorification of his members; his absolute will is not perfectly contented, till his desire of having his people with him be satisfied, John 17:24. The departed saints are happy, yet they have their desires as well as fruitions, they long for the full perfection of that part of the family which is upon earth. Christ himself is happy in his glory, yet the same desires he had upon earth to see his believing people with him in glory, very probably do mount up in his soul in heaven; and though he fills all in all, and hath himself a fulness of the beatific vision, yet there is the fulness of the body mystical, which he still wants, and still desires. The church, which is his body, is called 'his fulness,' Eph. 1:23. It is then his glory is in a meridian height, when he 'comes to be glorified in all his saints' about him, 2 Thes. 1:10. The elevation then of the Head, is a pledge of the advancement of believers in their persons, and a transporting them from this vale of misery to the heavenly sanctuary. His death opened heaven, and his exaltation prepares a mansion in it; his death purchased the right, and his glory assures the possession.
Use 3. Of exhortation.
Meditate upon the glory of Christ. Without a due and frequent reflection upon it, we can never have a spirit of thankfulness for our great redemption, because we cannot else have sound impressions of
the magnificent grace of God in Christ. It is the least we can do, to give him a room in our thoughts, who hath been a forerunner in glory, to make room for us in an happy world.* As the ancient
Israelites linked their devotion to the temple and ark at Jerusalem, the visible sign God had given them of his presence, ought we not also to fix our eyes and hearts on the holy place which contains our ark, the body of the Lord Jesus? The meditation on this glory will keep us in acts of faith on him, obedience to him, 'lively hope' of enjoying blessedness by him, 1 Peter 1:21. If we did believe him dignified with power at the right hand of his Father, it would be the strongest motive to encourage and quicken our obedience, and fill us with hopes of being with him, since he is gone up in triumph as our head; it would make us highly bless God for the glory of Christ, since it is the day of our triumph, and the assurance of our liberty.
(1.) It will establish our faith. We shall esteem Christ fit to be relied upon, and never question that righteousness, which hath, so great an advancement to bear witness to the sufficiency of it. Since his obedience to death was to precede the possession of his glory, that being now conferred, evidenceth his obedience to be unblemished. It gives us also a prospect of that glory which shall follow our sufferings for him, which is very necessary for the support and perfection of our faith.
(2.) It will inspire us not only with a patience, but a courage, in suffering for the gospel. By this the apostle encourageth Timothy to endure hardness: 2 Tim. 2:8, 'Remember that Jesus Christ, of the seed of David, was raised from the dead.' The elevation of Christ is a full confirmation of the gospel, and all the doctrines contained therein. Who can faint under sufferings for that, that seriously reflects, and sees the ignominy of the cross turned into the honour of a crown? If his humiliation was succeeded by an exaltation, the members may expect the same methods God used to the head. What shame can it be to confess, yea, and die, for one that is so highly advanced, especially when, in that advancement, we have a communion with him? A conformity to him in suffering, will issue in
an honour in the same place. If he entered as a forerunner, then all that are to follow him must go the same way, to mount to a like honour.
(3.) It will encourage us in prayer. From this topic Christ himself raised the disciples' hopes of speeding in their petitions: John 14:12,
13, 'Because I go to the Father, whatsoever you ask in my name, that will I do;' for so some join the words. He was glorified as a priest, not only because he was one, but that he might be in a better capacity to exercise the remaining part of his office. The perpetuity of his priesthood is a great part of his glory; and it is a part of this office to receive and present the prayers of his people, Rev. 8:3. How cheerfully may we come to him, who is entered into the holy of holies for us, if we had sensible apprehensions of his present state! A dull frame is neither fit for that God that hath glorified Christ, nor fit for that Christ that is glorified by him.
(4.) It would form us to obedience. Since the humanity is in authority next to the deity, it would engage our obedience to him, to whom the angels are subject. The angels, in beholding his glory, eye him to receive his commands; and we, in meditation on it, should be framed to the same posture. Christ, by his death, acquired over us a right of lordship, and hath laid upon us the strongest obligation to serve him.
He made himself a sacrifice, that we might perform a service to him:
Rom. 14:9, 'He both died, and rose, and revived, that he might be Lord both of the dead and living.' By his reviving to a new state and condition of life, his right to our obedience is strengthened. There is no creature exempt from his authority, and therefore no creature can be exempt from obedience to him. Who would not be loyal to him who hath already received a power to protect them, and a glory to reward them?
(5.) It would alienate our affections from the world, and pitch them upon heaven. The thoughts of his glory would put our low and sordid souls to the blush, and shame our base and unworthy affections, so unsuitable to the glory of our head. If we looked upon Christ in
heaven, our 'conversation' would be more there, Philip. 3:20, 21; our hearts would 'seek' more 'the things which are above,' Col. 3:1; we should loathe everything where we do not find him, and think on that heaven where only we can fully enjoy him. It would make us have heavenly pantings after the glory of another world, and disjoint our affections from the mud and dirt of this. This would elevate our hearts from the cross to the throne, from the grave to his glory, from his winding-sheet to his robes. If we think on him mounted to heaven, why should we have affections grovelling upon the earth? It is not fit our hearts should be where Christ would not vouchsafe to reside himself after his work was done. If he would have had our souls tied to the earth, he would have made earth his habitation; but going up to the higher world, he taught us that we should follow him in heart, till he fetched our souls and bodies thither to be with him in person.
(6.) It would quicken our desires to be with Christ. How did the apostle long to be a stranger to the body, that he might be in the arms of his triumphant Lord! Philip. 1:23. How did Jacob ardently desire to see Joseph, when he heard he was not only living, but in honour in Egypt! And should not we, upon the meditation of this glory, be enflamed with a longing to behold it, since we have the prayer of Christ himself to encourage our belief that it shall be so?
What spouse would not desire to be with her husband in that glory she hears he is in? What loving member hath not an appetite to be joined to the head? There is a natural appetite in the several parts of some animals, as serpents, &c., to join themselves together again. No nature so strongly desirous to join the several parts, as the same spirit of glory in Christ, and of grace in his members, is to join head and members together. The thoughts of his glory would blow up desires for this conjunction, that we may be free from that sin which hinders his full communications to us, and by pure crystal glasses receive the reflections of his glory upon us.
(7.) It would encourage those at a distance from him to come to him, and believe in him. What need we fear, since he is entered into glory,
and sat down upon a throne of grace? If our sins are great, shall we despair, if we do believe in him, and endeavour to obey him? This is not only to set light by his blood, but to think him unworthy of the glory he is possessed of, in imagining any guilt so great that it cannot be expiated, or any stain so deep that it cannot be purified by him. A nation should run to him because he is glorified, Isa. 55:5. The most condescending affections that ever he discovered, the most gracious invitations that ever he made, were at those times when he had a sense of this glory in a particular manner, to shew his intention in his possessing it. When he spake of all things delivered to him by his
Father, an invitation of men to come unto him is the use he makes of it, Mat. 11:27, 28. If this be the use he makes of his glory to invite us, it should be the use we should make of the thoughts of it to accept his proffer. Well, then, let us be frequent in the believing reviews of it.
When Elisha fixed his eyes upon his master, Elijah, ascending into heaven, he had a double portion of his spirit. If we would exercise our understandings by faith on the ascension and glory of the Redeemer, and our hearts accompany him in his sitting down upon the throne of his Father, we might receive from him fuller showers, be revived with more fresh and vigorous communications of the Spirit; for thus he bestows grace and gifts upon men.
A DISCOURSE OF CHRIST'S
INTERCESSION
My little children, these things I write unto you, that ye sin not.
If any man sin, we have an advocate with the Father, Jesus Christ the righteous.— 1 JOHN 2:1 .
THE apostle having, in the latter verses of the former chapter, spoken of the extensiveness of pardon, ver. 7, 9, subjoins, ver. 8, 10, that yet the relics of sin do remain in God's people. But though all sin that was pardoned, was pardoned upon the account of the blood of Christ, which had a property to cleanse from all sin, and that confession of sin was a means to attain this forgiveness purchased by our Saviour's blood, yet men might suck in the poisonous doctrine of licentiousness, believing that upon their confession they should presently have forgiveness, though they walked on in the ways of their own hearts. And, on the other side, many good men might be dejected at the consideration of the relics of sin in them, which the apostle asserts, 1 John 1:8, 10, that no man was free from in this life.
In this verse, therefore, the apostle prevents those two mistakes, which men might infer from the former doctrine, that we may not presume by the news of grace, nor despond by a reflection on our sin.
I. Presumption, on the one hand, in these words, 'My little children, these things write I unto you, that you sin not.' Though I have told you that forgiveness of sin is to be had upon confession, yet the intent of my writing is not to encourage a voluntary commission.
II. Dejection and despair, in these words, 'If any man sin, we have an advocate with the Father.' If you do commit sin, you must not be so much cast down, as if the door of mercy were clapped against you; no, there is an agent above to keep it open for every one that repents and believes. Here, then, the apostle treats of the remedy God had provided for the sins of believers, viz., the advocacy of Christ, who
having laid the foundation of our redemption in the satisfaction made to God by his blood, resides in heaven as an advocate to plead it on our behalf. This, saith one,* is the sum and scope of the whole gospel; he that believes this can never despair; he that believes it not, is ignorant of Christ, though he hath the whole doctrine of the gospel in his memory. The word Παράκλητος signifies an advocate, comforter, or exhorter; it is only in this place used of Christ, but of the Spirit it is used, John 14:16, John 16:7, and in both places rendered Comforter. And παράκλησις, a word of affinity to this from the same root, is rendered, 1 Thes. 2:3, exhortation. Some* tell us, that because the advocates among the Romans and Greeks were the most eloquent orators, therefore the Jews commonly called the most eminent doctors among them paracletes. The word is used by the Jews,† who derived it from the Greeks, for one that intercedes with a prince, either to introduce or restore a person to his favour. The Syriac uses the same word פרקליטא, derived from the Greek word, though it seems to have some affinity with the word פרק, which signifies to redeem or deliver. The word is used to express an advocate by another author,‡ where he tells us, that it is necessary for him that would be consecrated to the Father of the world, to make use of his Son, the most perfect advocate, both for the remission of our sins, and the communication of happiness to us; where the word παράκλητος cannot be taken for a comforter, but an advocate or solicitor, because the Son of God procures the not remembering of sins, as well as the supplying of us with all good.
And the same author, in another place, ascribes the purging of sin to the λόγος θεοῦ, a term whereby Christ is signified in Scripture.§ The same word which, when serving to express the Holy Ghost, is translated comforter, is here, when used of Christ, translated advocate. The Spirit is a persuasive advocate for God among men, as Christ is an eloquent advocate by the rhetoric of his wounds with God for men. Christ is both an advocate and a comforter. He owns himself a comforter, as well as the Spirit: John 14:16, 'I will pray the Father, and he shall give you another Comforter,' implying that he was a comforter as well as the Spirit. He is a comforter of man in the name of God, and advocate with God in the behalf of man.