We are not only guiltless, because Christ is the propitiation for our sins; we are also righteous, inasmuch as he is Jesus Christ the righteous, and that righteousness of his, he makes over to his believing people. Moreover we are sanctified as well as guiltless and righteous, because Christ is our advocate, as well as our propitiation and righteousness. He claims on our behalf those graces and gifts of the Spirit, which he purchased for his people, when he ascended up on high, leading captivity captive. He pleads with the Father that according to the tenor of the covenant" ordered in all things and sure," he is made unto his people, wisdom, and righteousness, and sanctification, and redemption." Let us then contemplate our complete salvation in the person of that Jesus who "is head over all things to his Church," "who has made an end of sin, and has brought in an everlasting righteousness," ," who endured for us the penalty of the broken law, and at the same time vindicated that law and made it honourable, and fulfilled all its requirements on our behalf. And let us confide in the allpowerful Mediator, and believe that our souls are secure in his hand. Let us by faith, again and again, commit them to Jesus; relying with a feeling of perfect safety on his atoning sacrifice, his righteousness made ours by imputation, and his continual and prevailing advocacy, through which he insures for us the perpetuity of the faith and grace he has already bestowed, and obtains for us fresh supplies of every needful blessing.

3. And hereby we do know that we know him, if we keep his commandments.

Although it has been assumed by some commentators, that the Apostle John delivers his sentiments in this epistle, for the most part in the way of aphorisms, so that very little connexion is to be discovered in his mode of instruction, it does not appear desirable that this should be taken for granted. Certainly there is a peculiarity in our apostle's style, which perhaps may make him appear at first sight, to be delivering unconnected positions; but upon a closer examination, we may often discern that his statements have a spiritual connexion, although they are not strictly amenable to the logic of the natural man. As before observed, there is a deep spirituality in the writings of St. John, both in his epistles and in the gospel that bears his name. And hence the impossibility of entering into his meaning, except we possess the spiritual key by which the Holy Ghost enables us to unlock heavenly mysteries. Also our apostle discourses of spiritual truths in a way of great abstraction, and appears to deal for the most part with those principles of our most holy faith which are altogether removed from the apprehension of mere reason, however cultivated it may be. His words, like those of his divine Master, are in a very high degree

spirit and life." In what an apparently simple, but yet abstract form, does he present us with the vital truths of Christianity; and how deeply internal is the work of faith, as he describes it, in its various actings in the soul! His practical preaching is always this, believe, and live, and love. We are presented with

faith in Christ as a first principle; and faith in Jesus is a principle of life. With this principle of faith and of life, love is connected; and "Love is the fulfilling of the law." How brief is the enunciation of these divine theorems; and yet how surely are they the main links in that chain of practical godliness, which binds the believer to his Lord. But the structure and union of these ethereal links, eludes the observation of the merely carnal or common observer; the harmony of the workmanship is only revealed to the well practised eye of faith.

The verse now under consideration is one of the many passages of Scripture, which are often misquoted by way of opposing those, who say and do not. More than this, it is supposed by some, to bear them out in their vain notion of substituting an external morality, for the internal evidence of faith. But the transition would indeed be abrupt from the grace of Christ to our own works, and from confidence in Jesus Christ the righteous, to confidence in our own supposed fulfilment of the law, did the Apostle now instruct us, to infer the existence of the knowledge of Jesus, provided that our outward life be without fault. Our divinely-instructed teacher, had just before reminded us of our liability to sin; and had apprized us for the great consolation of our souls, that under the conviction of our newly-contracted offences, we had still an advocate pleading our cause in the highest heavens. Can we believe that he would now suddenly pass over to our own fulfilment of the law as the test of faith, and propose to the weak believers, whose consolation he had so greatly at heart, that they should reckon their sinful miscarriages to be fatal proofs that they did not possess the saving knowledge of the Lord? It is impossible to conceive that

this could be the apostle's purpose. For although there are seasons in which the believer may undoubtedly perceive, in his ability to keep the commandments, a manifest token of the grace of God, and may very properly find in this ability a fresh confirmation of the reality of his faith, it does not appear that the apostle was contemplating any such case; and much less, that he was insinuating a word of warning to the believers who might be tempted to repose so carelessly on the doctrine of the continual forgiveness of sin, as to forget that they had a warfare to accomplish in the destruction of their personal iniquities, and in the acquisition of the contrary graces of the Spirit. A more simple and obvious meaning of the apostle's words, and one which agrees far better with the preceding context, is supplied, if we suppose that by the word, " Commandments," is signified those peculiar sayings of Jesus, which enjoin upon his followers a firm and abiding confidence in his power, to save to the uttermost all who come unto God by him. And then the Apostle's argument will run thus-I have been endeavouring to set before you the great propitiation and all-atoning sacrifice for sin; I have shewn you Jesus as the High Priest of your profession, and your prevailing advocate with the Father. From this cornerstone, elect and precious, Satan your great enemy, and his emissaries, the earthly and carnally-minded professors of the Gospel, will try to remove you; for this stone which God has laid in Zion, is still a stone of

stumbling and rock of offence. "But hold fast your confidence which hath great recompense of reward," and "be not moved away from the hope of the Gospel." "It is a hope sure and stedfast, and cast within the veil, whither the forerunner, Jesus, has already entered for you; even that Jesus, who for you is made an high

priest for ever, after the order of Melchizedek." And let me add, "hereby do we know that we know him if we keep his commandments." He has given us unqualified injunctions to believe in his power and willingness to save. He has exhorted us to come to him that we should not perish, but obtain eternal life. He commands us to abide in him, and to trust unreservedly to his loving kindness and merciful protection. When the battle is hot against us, and our enemies are mighty, then he bids us not fear, but look to him as the Captain of our Salvation. And hereby do we know that we know him, if we have respect to his sayings. If we live upon his word, then it is, that we discover anew our interest in Christ. Every fresh acting of faith on the power and grace of Jesus, gives us an additional testimony to our knowledge of the Lord. Our continual observance of the precepts of Jesus, which directs us to trust in him as a Saviour from all sin, gives evidence to our own souls, that our knowledge of Christ is real and not fictitious. When we thus spiritually eat the flesh and drink the blood of the Son of God, deriving all our spiritual life and strength from him; when we are occupied in coming to Jesus, and to the fountain of his blood, believing that in so doing, we obtain remission of all sins; when we are clinging to his cross in deep self-abasement, but with lively hope; cast all our care upon him, believing that he careth for us, then it is, that "we do know that we know him."

and when we can

The believer is exhorted by the apostle Peter, to make his calling and election sure, i. e. clear, and apparent to others, by the exhibition of all Christian graces in his life and conversation. The apostle James also requires, that the assumption of faith should be proved by its genuine fruits. Nor is the beloved John less solicitous