He that saith he abideth in him, ought himself also so to walk, even as he walked

l John 2:  6.

Our apostle in this chapter hath a variety of subjects. Some we have taken notice of : others we are not as yet come to. We have been in the three former verses on some certain outward evidences of grace, which distinguish one professor from another, and discover a vast outward difference between them. The apostle hath set forth the same in the person of an individual: why so I cannot say, unless it might be to make it the more awful and striking. You shall have the two former verses recited. They are these. " He that saith, I know him, and keepeth not his commandments; is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the' love' of God perfected: hereby know we that we are in Him. He then proceeds to the words of my present text, in which he says, He that saith he abideth in him, ought himself also so to walk, even as he walked. He had, in the first chapter, spoken of walking with God in a way of holy spiritual communion. He is, in this, speaking of walking before God, and outwardly before men. He therefore says, And hereby we do know that we know him, if we keep his commandments." Now keeping the commandments, by which I would conceive to be comprehended, all, whatsoever the Lord Jesus Christ hath appointed, and commanded throughout the whole revelation of his will; this will never give its the true and saving knowledge of Christ. Nor can we serve him, or obey him, until we have the true knowledge of Him therefore the apostle cannot be speaking here, but of what is outward and self-evident to others. Our walk with God is unseen by men: our walk before God, some part of it is external; it is under the influence of it we walk before men; we do this by making his word our rule-His Spirit our guide-His glory our end. When, "whether we eat or drink, or whatsoever we do, we do all to the glory of God." As in the visible church of Christ, there are such as are the Lord's, and such as are not, some being sons, others servants, some heirs, others children of the bondwoman, some born from above, others but temporary ones, who never bring forth fruit unto everlasting life; so John seems to aim at distinguish these one from the other ; especially such of them as lived in sin. Some of these were mere formal professors: others of them were swallowed up in errors: and some were preachers of' the same. Some were one thing, and some another. It will be quite convenient to speak of these when we come to verse the 18th of this chapter. Our apostle set in contrast one with the other, a mere professor, and a real possessor. The one said I know Christ, so did the other. The one paid no attention to the precepts and commands of Christ.: the other kept the word of Christ, and meditated on the same. The one was so empty as to improve no ordinance: the other was so spiritually improved, that the love of' God produced its true and proper effect within him: this the apostle holds up to view; with this commendation. " Hereby know we that we are in Him:" this is a good clear outward evidence of the same ; for he is speaking of that which gives this outward testimony thereof. He then sets forth one who saith he abideth in Christ, how it became him to act. Before, he had said, " He that saith, I know him :" this was a mere verbal assertion in the mouth of him who spake it: yet as proceeding from the heart of another, it produced its proper fruits and effects. Which as it did, the apostle says, He that saith he abideth in him., ought himself also so to walk, even as he walked. There is a difference between professing Christ, and an abiding in Christ. The one is a simple profession of his Name, Person, love, righteousness, sacrifice, and salvation : the other is a continuation in the same. So that as perseverance crowns the action, so abiding in the true confession of Christ, crowns our faith. Or in other words, it confirms and proves the reality of it; in the same sense in which our Lord says, " But he that shall endure unto the end, the same shall be saved." In order to open and explain my present text, I will attempt the following particulars.

1. The confession made by the person in the words before us : it is this, He saith he abideth in Christ.

2. I will endeavour to set forth, what abiding in Christ is.

3. The obligation on such an one for holy walking: and how, and after whom he ought to walk, even after Christ, and as he did.

4. That all this is enforced by apostolical authority. He that saith he abideth in him, ought himself also so to walk, even as he walked. It is our Lord Jesus Christ, who is expressed under the term Him. As he also is in the three former verses. He had before been entitled an Advocate. A righteous one. An advocate with the Father. The propitiation. After which it is He, and Him. So it is in our text : so it is in many of the succeeding verses. Nor is there any great addition to this until we come into the third chapter: this may be conceived as the reason for it-the sacred writer is not just here speaking concerning matters of faith ; but of practice. I am

1. To take up, and take notice of the confession made by the person in the words before us. It is this, " He saith he abideth in Christ." The fact is, the apostle speaks the word for the person : which suited the subject he would enter on well ; as it would draw forth the attention, and give full and proper opportunity for him to set forth what the walk and conduct of such an one ought to be : for we must have ought here. It being an inestimable blessing bestowed, for a man to know Christ to profess Christ-to abide in Christ-to be bold in declaring this ; surely it. must lay such an one under the highest obligations to the Lord Jesus Christ, which the apostle was so fully persuaded of', that at the very first view of the same, he pronounces, He that saith he abideth in him, ought himself also so to walk, even as he, (i. c. Christ) walked. But to the confession. The person in the words of my text is considered as saying, he abideth in Christ. We cannot abide in Christ except we are in Him : we must be first in him, before we can believe on Him. If we are not in him, we cannot be quickened by Him. There is an eternal union: there is a manifestation union: and there is a communication union : by the which the soul is quickened with spiritual and immortal life-is made partaker of the faith of the operation of God-is enlightened with the light of everlasting life: it sees Jesus: it professes him: it enjoys everlasting life: it hath it. now, as truly as it will have it in glory everlasting. Which is agreeable with our Lord's words, '' He that believeth on me hath everlasting life." From this follows the true profession of Christ, and faith in Him. The person in the words before us, a primitive believer in John's time declared this: he improved on it: he increased on the foundation : he was confirmed and strengthened is the faith, and was established in it.: he owned and declared the same. It was all of grace: the free gift of God to him : he, therefore, openly and boldly told it out, it might have been in like manner with the Psalmist, when he said, " Come, and hear, all ye that fear God, and I will declare what he hath done for my soul." To say, I know Christ, by the revelation of the Holy Ghost, in the word, this is the effect, of great grace: to say, I am in Him, this is all advance in the school of Christ: to say, I abide in Christ, I am rooted, grounded, and settled in Him, this is beyond all the former. It is so by way of spiritual gradation ; very few saints attain to this: it belongs to all, yet is enjoyed by few. The person spoken of by John, professed Christ, and he also said, he abode in Him, in the true faith and acknowledgment of his most holy name. He saith, saith the apostle, he abided, in him. Surely it could not but rejoice his heart, and be very refreshing to his mind, such a declaration from the lips of one, in whom we may conclude he had confidence in the Lord touching him. We find it so ourselves : we do, we cannot but esteem such as are established in the faith of Christ; because we expect more from them than from others : we also conceive they are the persons who bring more glory and Honour to our most precious Lord than others. At the same time, more is required from them than all others. Our apostle throughout. the whole of this Epistle, is for perpetual proof of every thing he treats of: he would have all he said concerning the great things of the gospel, received: as professed to be received into the mind, he would have them proved, by their corresponding effects. Nor could he think they were properly received, if the true genuine effects did not follow. Take this hint as the key to unlock this whole Epistle, then we Shall find no perplexity in the same. The sun shining upon me, I can not but feel the effects of it; the air breathing within, and upon me, I must be revived, refreshed, and strengthened therewith; I cannot be inwardly satisfied with meat and drink, but I must be inwardly nourished thereby: so Christ cannot at any time shine within us and upon us, but we must be enlivened and refreshed: the Holy Ghost cannot breathe within us and upon us, but we mast be spiritually invigorated. We cannot enjoy real views and blessed communion with the Father in his everlasting love, but it must produce the effects of the same, within our hearts, on our affections, in our lives and walk and conversations : this I conceive to be the whole sum total of this Epistle. Every cause will produce its own proper effect : it. will never produce that which is contrary to it. If you are really in Christ, you will truly believe in Him: if so, you cannot but abide in Him: as sorely as this is the case you will walk in Him: this will be an holy, regular walk: you will not walk without rule, nor without example; no: far from it: Christ himself will be your example. If a man was to say, I know Christ and live in sin; this, says the apostle, is such a contradiction in terms, I should, and I would spit in his very face. If a man was to say to me, that he abideth in Christ, why, says John, I should say to him, walk, or so oughtest thou to walk even as Christ walked. As the words of the text concern such as profess and declare they abide in Christ, He abideth in Chris', I shall therefore get into my next particular, hoping to improve our present subject.

2. By endeavoring to set forth what abiding in Christ is, or, what it is to abide in Christ. He that saith he abideth in him, ought himself also so to walk, even as he walked.

I need not observe, these words as well as the former are all used by way of discrimination : also they point out the individuation and personal distinction there is between one professor, and another : yet so mach has been before said on this, there cannot be any further necessity of treading over the same ground. If it be here settled, it may serve for all that follows throughout this sacred Epistle. It contains all through, two sorts of persons whom the apostle writes of: one, the saints: the others, who though they had a name with all and amongst them, were not of them, so as to be of one heart and spirit with them. Well, this I will now leave out : should it come up hereafter, what hath been before said, in what is passed over, and in what is now said, will be sufficient, to keep in mind and maintain the real difference there is, and will ever be found to subsist, between a true believer in the Lord Jesus Christ, and a mere nominal professor. So long as this true and proper barrier is kept up, and maintained in this sacred writing, there will never be any thing found in or throughout it to stumble and distress a real saint. But to my present work ; for that is what I am only called now to attend to : it is to set forth what abiding in Christ is. He that saith, he abideth in Christ. It is in consequence of one's saying-, He abideth in Christ, the words are brought forward. Now the question is, what is it to abide in Him? To which the reply most undoubtedly must be as follows--To abide in Christ most certainly is, to rest. on Christ alone, for the whole of our salvation-to abide and continue in the true belief, confession, and acknowledgment of all the truths and doctrines of the everlasting gospel of his grace-to abide by, and also in, the ordinances thereof-to cleave to Christ in them-to abide by Him in the true confession of them-to worship and acknowledge Him in these; this is to abide in Christ : all which may he considered as included in the words of my text. He that saith he abideth in him ought himself also so to walk, even as he walked. Also by the apostle Paul saints are exhorted to this in such words as these, '' Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession." Heb. iv. 14. These words are an exhortation to an abiding in the truths, doctrines, and ordinances of the everlasting gospel : surety we cannot but from them, receive a true and right apprehension of what it must be to abide in them, and Christ, who is the substance of them. So from our Lord himself, we may receive further light into what it is to abide in Him. He said to his disciples the very night on which his Passion commenced, in delivering to them that most. important. discourse, begun in the 15th chap. and which ends at the 16th verse of the 16th chap. of John's gospel: " Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me. I am the vine, ye are the branches : He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing." Christ is the true vine, into which his people are implanted : they receive their all from Him, by virtue of his union unto them, and their union with Him. Their abiding in Him, in the sense here spoken of, is the effect of their believing in Him, living wholly dependant on Him by faith, and cleaving wholly unto Him, the truths, worship, and ordinances of his Gospel. So to do is all of grace : it is not so much any act of ours, as it is the act and operation of the Holy Ghost within us and upon us. By thus cleaving to Christ, we abide in Christ : we find Him to be a strong tower of defense-a place of refuge and defense-a strong tower against the enemy-a place of broad rivers and streams. He is to us the glorious Lord-our bread to feed us-our wine to cheer us-our shield to defend us-our fountain to supply us-our All in All. In every sense and way, all-sufficient for us : we therefore abide in Him. We find ourselves filled with all good in Him, by Him, and from Him : so as to be able to say, as one of old did, I have all things. A man that abides in Christ., is one who knows Christ-who is fixed on Christ-who hath a blessed comprehensive apprehension of Christ: and who is also established in the faith, rooted and built up in Him. We have a most blessed encouragement to look for this blessing, if we need it. It is thus written, " Now he which stablisheth us with you in Christ, and hath anointed us, is God. Who hath also sealed us, and given the earnest of the Spirit in our hearts." 2 Cor. i. 21, 22. To profess to abide in Christ, most assuredly includes that such an one, is most blessedly acquainted with the truths and doctrines of God's most holy word: that he knows the glory of them ; sees and perceives the worth and excellency of them knows how to value them, more and beyond all which may he conceived, or expressed in and by all contained in created good. It must he conceived of a man established in Christ, that he is in the full possession of Christ in a way of believing; so as that his heart is established trusting in the Lord. I have been endeavoring to set such an one before you; to express him to you. This is more than the apostle doth in the passage before us: he hath more to do with his walk, and on insisting how he ought to walk, saying, He that saith he abideth in him, ought himself also so to walk, even as he walked. So that according to our apostle, it is not saying I am in Christ: nor saying, I abide in Christ, will satisfy him, without a life and walk correspondent to the same. Which brings me to my next particular.

3. The obligation on such an one who confesseth and declareth that he abideth in Christ, to walk holily: and also how, and after whom he ought to walk; even after Christ, and as he did. He that saith he abideth in him, ought himself also so to walk, even as he walked.

How inconceivable it is, that any should entertain the least apprehension of the everlasting gospel of the blessed God, as not replete with holiness, and all-sufficient to maintain, and establish the full and complete system of holiness, and fully and effectually operate on the renewed mind, so as most fully and effectually to produce therein its most blessed and glorious effects ; whereby such who believe in the Father's everlasting love, the Person, and complete salvation of the Son of God, and in the distinctive Personality of the Eternal Spirit, who is the Sanctifier of the whole election of grace, and will perfect them for ever in eternal glory, may have most clear and blessed communion with them, as suited to the revelation they have made of themselves in their mutual and glorious acts of grace. Yet many are the prejudices entertained in the mind of some, concerning many of the glorious mysteries of grace that some conceive clear light and knowledge into the same, would be injurious to the interest of holiness : others think, if people were established in Christ, and the truths of the everlasting gospel, they would want a motive for practical holiness. True light and clear knowledge into the words of our text, are sufficient to set aside such gross and false conceptions. He that abideth, and saith, that he abideth in him, ought himself also so to walk, even as he walked. This is the language of it ; the person is considered as one who abideth in Christ: it is necessary therefore he should walk even as Christ walked. This is full proof, that to abide in Christ, firm and fast to all the doctrines of truth, does not, by any means, take off the mind from holy walking: it is the most powerful excitement thereunto : it lays an obligation on the person so to do: it is included in the very expressions. The word ought, is here the same which our Lord made use of to his disciples, after his resurrection ; when he said unto them, O fools, and slow of heart to believe all that the prophets have spoken : Ought. not Christ to have suffered these things, and to enter into his glory ?" Luke xxiv. 25, 26. There is a necessity for him who abideth in Christ, to walk holily. It cannot be otherwise : it must be so: he cannot, be prevented. His confession of Christ constraineth him: his abiding in Christ lays him under an immutable obligation so to do. He must walk after Christ: he mast walk as he did: he must walk as having him for an ensample. This most assuredly is implied and contained in the words of my text. He that saith he abideth in him, ought himself also so to walk, even as he walked. The ought is a binding influential word. A man in Christ is holy in Christ : he is one of Christ's holy brethren: the Holy Ghost dwelleth in him: he is possessed of, and inhabited by the Spirit of Christ : he is made a partaker of all holy nature : he cannot be unholy if he would : he is called to holiness: he is bought with a price, and is the Lord's free man. He is most graciously and freely constrained, to glorify the Lord with his body and soul which are his: he is under a present and everlasting obligation to give up his whole person to the Lord, and to he the Lord's for ever. This is the substance of what is here before us. The apostle indirectly makes an argument of it, to shew it is impossible to know Christ and live in sin. He that saith he abideth in him, might himself also so to walk, even as he walked. This very profession calls for and requires it: an ought of necessity is put upon it. No outward evidence can be given of abiding in Christ, but by this: there is therefore no avoiding it. The whole contents of the expressions are vastly strong : the walk expressed is the real Christian's; the example and pattern of' it is Christ himself: He it is who is to be followed. Not as though we could imitate Him : no. This is by no means conceived of or designed : it is but to follow at an humble distance after Him ; declaring ourselves to be his meek and lowly followers. It is this, he who saith he abideth in Christ, is to be-a real follower of Christ-he is to set the Lord before him-he is to study conformity to Him-he is to consider the obligations he is under to his Lord and Saviour Jesus Christ -he is to walk in Christ-to walk with Christ-to walk up and down in the name of the Lord, in his fear, as seeing him who is invisible. The term walking, is expressive of outward bodily action: what the apostle is here treating- of, is outward and visible : it is performed in the body, and by it. He is not here speaking of internal spiritual mental exercise ; but of what is altogether outward and to be seen. It is because it is visible an ought is put upon it. When I say, what is here spoken of is outward, I do not mean to say, it can be performed without an inward and spiritual faculty. No. It cannot. Yet it is an outward walk; it is the life, and conversation, which are most certainly designed here; and all this, it must be confessed, is outward and visible. It is open to the eyes, ears, and perception of others : hence it is, and it becomes visible. That an outward walk is designed here, the words of the text are sufficient to prove: as also the terms in which the subject is expressed. He that saith he abideth in him, ought himself also so to walk, even as Christ walked. The words walk and walked, the one spoken of the man who abideth in Christ, the other of Christ himself, fully evince it. Our Lord's walk in holiness and righteousness, was outward and visible before men : so is what is called for in our text to be. The end to be answered, by the walk proposed in my text, is a further proof of its being all outward visible walk. A man who walks in the view of others is seen : those who look at and behold him, see who, and what he is : if he walks in an upright and becoming manner, they cannot but allow and confess it: it should be so: yet as it respects a child of God, it is not always so with him. Even so it is, in what is here before us. A believer is in this world ; he lives in it; he professeth Christ ; he abideth in Christ; he is on his journey through this vale of tears ; at the end of it is death : yet he walks on until he comes to his journey's end. He is, for the glory of his Lord, to give an outward evidence in his walking, that he is the Lord's : and that so as he may thereby be distinguished, as belonging to the Lord Jesus Christ. This is what these words are here brought in for, to distinguish one professor from another. As several inward effects of grace had been spoken of, so now he speaks of one outward evidence of the same; and this is such an one, as cannot escape notice and observation: it is to walk so as to give continual proof, in and by the same, that we look to Christ. He lives in us: reigns in us: we walk in our measure and degree, to reflect the image and example of Christ on others. It is very beautifully expressed by the apostle Paul in his epistle to the church of Christ at Philippi, in such words as these. "Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of' a crooked and perverse: nation, among whom ye shine as lights in the World; Holding, forth the word of life ; that I may rejoice in the day of Christ, that, I have not run in vain, neither laboured in vain." ii. 14-I6. The words, he ought to walk even as Christ walked, or if you will have the whole text, He that saith he abideth in Christ, or, in him, ought himself also so to walk, even as Christ walked, are vastly expressive of the holiness, purity, and godliness, which are the outward ornament that adorns the conversation of' a child of God. This being an evidence of real Christianity, it should be closely attended unto: not to make us Christians, but to prove us to be so : not for our own glory, but for the glory of our Lord. Such as say they know Christ, and abide in Him, let such remember, they ought to walk even as Christ did. He that saith he abideth in him, ought himself also so to walk, even as he walked. Having expressed the obligation, on such an one who abideth in Christ, for an holy walking, and how, and after whom he is to walk, even after Christ, and as he did; I proceed to my last particular.

4. To shew that all this is enforced by apostolical authority. It is from the beloved apostle of, Jesus Christ, all this is pronounced. He that saith he abideth in him, ought himself also so to walk, even as he walked.

Whilst this Epistle is so full of distinctions between one and another under the same external profession of Christ, yet the discrimination is so solemn and awful, as sometimes to have too much influence on the minds of real saints. We should never look for any thing of grace and holiness in ourselves : we should look to the Holy Ghost, to draw out from within us, what he hath most graciously wrought there. It is because we sometimes look to our new nature for grace, instead of looking to the Lord the Spirit, that we go without that continual supply of grace we constantly need. With respect to and concerning personal holiness of life, walk, and conversation, whilst it becomes us to be found in the continual exercise thereof, yet we must be looking to the Lord alone for the same. It should also be remembered, outward holiness is the fruit of inward holiness : the one cannot be without the other; the one being the cause, the other the effect. The gospel calls for the effects : these are what outwardly are to be seen: these clearly appear: they speak on our behalf, and shew to whom we belong. It is in this way and manner they are here by our apostle treated of. I remember Mr. Romaine once said, " But you are afraid of the interest of holiness. Indeed Sirs, I know of no holiness but what is contained in the fullness of Christ ; and is received out of it in a way of believing on Christ, and living on him."

Whilst any of us are living on Christ we are holy. Communion between him and us, is the only way for increasing and promoting it : we are full of the practice of holiness, when we are living on Him and to Him. The gospel is holy in every part of it, and all throughout it : equally so with the law, which is holy, just, and good. The great Dr. Goodwin in somewhere says, the law is holy, but the gospel is far beyond it for holiness. I understand his meaning, therefore I make no objection against it.

Otherwise they being both holy, they may be considered as equally so. He means to distinguish the difference thus: the law is a transcript of Jehovah's will, concerning the moral holiness of his rational creatures: whilst the gospel is a display of his grace and holiness, made known in the salvation of his elect, fallen by transgression, through the fall of Adam. There is most assuredly, a greater manifestation and display of the Holiness of the Divine Nature, in the Person of the Lord Jesus Christ, who is both God and Man in one Person, than could ever have been reflected by the Law, on the mind of pure man, in his creation state, had he continued in it for ever. The Person, Holiness, Righteousness, and Sacrifice of the Lord Jesus Christ, as the Mediator of reconciliation, and as expressed therein and thereby, reflect the very essence of all which is true holiness and grace. It is that which contains the very uttermost demonstration of it, and lays the foundation for the influence and everlasting efficacy of the same on the minds of the called elect, and for their real personal and practical holiness. Yet this is always suspected. How is it so? Because of the full blaze of free grace which is hereby displayed: and because of the godlike way and manner in which the saints are made holy. We conceive it must be by some creature efforts : whereas we can no more make ourselves righteous before men, by any acts of our own, than we can make ourselves righteous before the Lord. We must be made righteous, before we can produce, and be filled with the fruits of righteousness : we must first be made holy, or we cannot walk holily. It is by the indwelling of the Holy Ghost, we are made inwardly holy. It is by the fruits of this, we appear to he holy, in our affections, thoughts, words, and actions. Not that. our unholy nature is made holy: but we have a new nature put within us : and a new spirit also. This is wholly of grace: the fruit and effect of the accomplishment of that most gracious promise which runs thus, " Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all our idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." Ezek. xxxvi. 2.5-27. It is in the fulfillment of all this, by the Lord himself, in the souls of his elect and called people, all their sanctification and holiness consists ; so that this whole Epistle of John is nothing more than insisting on it, that God cannot deny himself. There are some in whom, and to whom these promises are fulfilled and made good: consequently these cannot but be distinguished from all others, by a work within them, which is altogether godlike and divine such as produces supernatural effects: some without: some within: some are less evident, others more so. The truth and reality of the same is such, that the apostle, with all the weight of his apostolical office and authority, enforces and enjoins on all who professed Christ, to attend closely to what he wrote in this Epistle : he would by infallible and apostolical authority, and with all the weight thereof, sound this forth ; so as that a man who was in a profession arrived to any good degree, and steadfastness in the faith which is in Christ Jesus, should attend unto this. He that saith he abideth in him, ought himself also so to walk, even as he walked. Thus he shews his great attachment to holiness - to personal holiness-to practical holiness-to holiness of walk, and conversation: all which is open and external ; as is that which another apostle calls for and exhorts unto, when he saith " Follow peace with all men, and holiness, without which no man shall see the Lord." Heb. xii. 14. We cannot make ourselves inwardly holy : it is wholly out of our power: we are called upon to prove ourselves to be holy ; this is to be by an holy conversation : so says the apostle Peter, " As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all mariner of conversation; Because it is written, Be ye holy ; for I am holy." 1 Epis. i. 14-16. Holiness is our ornament.: it does not bring, us into acceptation with God : it does so with the saints. It is most truly necessary for us : it is recommended in, and throughout all the scriptures: it is most solemnly impressed on the minds of all who professed Christ, by each of the apostles. If it be asked, what is the reason? Is it that we may be beloved of God? Is it that we may be accepted of Him ? Is it that our salvation may be secured ? Is it that we may have any ground of confidence in ourselves? The answer to all this must be, No. We are beloved of God, out of the sovereignty of his own will: we are accepted in the Person of the Beloved : we are saved in the Person, and by the one complete atonement and righteousness of our Lord Jesus Christ, with an everlasting salvation : we can have no other confidence, and foundation for our salvation, than the Lord hath given us, in the word of his gospel : so that our having received Christ, and walking holily, are the fruits and effects of the same. It is in this direction our apostle places it-, so that we distort it, when we advert to this at any time, and set aside Christ. We are not saved because we are holy, but we are holy because we are saved. Holiness in conversation is a good proof and evidence before others, to prove we are the Lord's ; but all of it put together cannot make us holy in his sight. Whilst no part of scripture should be concealed; yet every part of scripture should not be alike dwelt upon: we should here be guided according to the necessity of the subject. May the Lord give to us all, who know Him, a true and right apprehension of the past, and present subject, that we may rightly apprehend the same. Amen.