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may be strengthened more and more, and enabled to "run with patience the race which is set before us." We are then comforted with the assurance, that if we confess our sins, God is just and faithful to forgive us our sins: For that "not according to works of righteousness which we have done, but according to his mercy he saved us, through Jesus Christ our Lord."

LECTURE LVI.

ON JESUS CHRIST, AS OUR ADVOCATE AND OUR PROPITIATION.

1 JOHN ii. 1–2.

1. My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

2. And he is the propitiation for our sins: and not for our's only, but also for the sins of the whole world.

To recover man from sin, to create a people who should walk before God in righteousness and holiness, was the great purpose of Christ's coming into the world. He "gave himself for us, that he might redeem us from all iniquity." Therefore St. John impresses upon his disciples, that they should not frustrate this purpose. These things write I unto you, that ye sin not. Let this be the great principle

of your hearts, that Christ died for sin, that ye might live unto righteousness.

Still I know, he would add, the frailty of your nature; the frailty that remains even in those that are regenerate, and made the children of God by adoption and grace. And your heavenly Father knows it; and your merciful Saviour knows it; and there is a remedy in the Gospel even for that which would not be committed if the Gospel were obeyed. If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins.

The office of Christ is here represented to us under the example of an advocate, who pleads the cause of one accused in a court of justice. He pleads the cause. His office is so far like that of Christ at the throne of God. But very different is the ground of his pleading. The advocate in the court sometimes pleads the innocence of his client, and shows that he has been falsely accused and if this plea fails, he attempts to extenuate the heinousness of the crime. Not so our heavenly advocate. Our sin is too clearly seen by Him, to whom all hearts are open, and all desires known: and what can be pleaded in excuse? We have "done despite unto the Spirit of grace;" and chosen the light advantage which was but for a moment, in preference to the far more exceeding weight of future glory.

It is true that our nature is corrupt, and that we have much to contend against both in ourselves and in the world. And we have the comfort of knowing that "the Lord our God is a merciful God;" who does not demand what he has not given, and toge

ther with man's works reckons also his opportunities. But does not the conscience of every one admit, that he has not acted to the best of his light and knowledge? That he might have avoided transgressions into which he has fallen, might have pleased God where he has displeased him?

The ground of pleading in our Advocate must be taken from his own nature, not from ours: from his perfect and complete satisfaction. He is the propitiation for our sins. He has undergone the penalty: and the sacrifice which he made upon the cross intercedes for us at the throne of God. When the Israelites had yielded to their besetting sin, and corrupted themselves by worshipping the molten image which Aaron was persuaded to set up, Moses was their advocate with the Father, and interceded for them, taking his argument from God's own glory. (Ex. xxxii. 11.) Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth?" But the pleading of Christ Jesus with the Father has another ground to rest on. The idea is suggested to the apostle, after he had used the term advocate. He is the propitiation for our sins. He has offered a propitiation, which he can plead in our behalf. He has satisfied the demands of justice, and so made the way clear for the exercise of mercy. Insomuch that we are assured that "the Father judgeth no man,

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but hath committed all judgment unto the Son." The same idea is confirmed where the Son declares: "All that the Father giveth me shall come unto me; neither shall any (man) pluck them out of my hand." And again; Father, I will that those whom thou hast given me, be with me where I am.' All this is the language of an advocate who has made propitiation: who has a covenant to plead, which gives efficacy to his intercession. They are those "whom thou hast given me;" for they have come unto me, trusting in my word, that "whosoever believeth in me shall not come into condemnation." "It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is now at the right hand of God, who also maketh intercession for us."5

Thus wonderfully is the dispensation of the Gospel suited to the nature of man. Whoever accepts that dispensation, engages himself to renounce sin. These things I write unto you, that ye sin not. "He that is born of God, cannot commit sin." If these passages stood alone, what would be their effect, but to drive the whole world to despair? Blessed be God, they do not stand alone. If any man sin, we have an advocate with the Father; and he is the propitiation for our sins: he has made a satisfaction sufficient, not for our sins only, who have first believed in him ; but for the sins of the whole world, even as many as

the Lord our God shall call."

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At the same time we observe how the overruling power of God is exercised in the whole dispensa

3 Ib. xvii. 24.

1 John v. 22.

2 Ib. x. 28.

4 Ib. v. 24.

5 Rom. viii. 34.

tion. This, which is the language of God's word, could not be the language of man's word. It could not be said by any human governor, Your transgressions are forgiven you; go and sin no more. And if any man do transgress, there is yet a provision for his safety. He has an advocate to plead for him with the judge, who has already secured his pardon. This never has been, and never can be, the course of any human legislation, any human government; and for a reason which is very evident. When an offender against man's law is discovered, and he is convicted of guilt, his sorrow is not for his offence; but for his discovery. And if he receive a pardon, his joy is, not that he is reconciled to his ruler, but that he is freed from punishment. No change takes place in his heart. He was before sorry, but it was "the sorrow of the world:" and now he rejoices, and his joy is as worldly as his sorrow. There is therefore no reason to suppose, that if the temptation to transgress should recur, the transgression would not recur also.

Very different is the case with him who is received into favour with God, because he trusts in Jesus Christ. That faith by which he is received into favour, shows him all that need to be shown in order to deter him from sin. It shows the heinousness of offending a merciful and gracious, as well as a pure and holy, God and Saviour. It shows the dreadful consequences to which sin leads how its "end is death." And thus through the influence of the Spirit, his heart is changed, together with his state. Whilst his person is accepted, his heart is renewed, and he "cannot sin, because he is born of God." He cannot be an habitual

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