convinced of the blessed truth, that where there is remission of sin no more offering is required on its account, (Heb. x. 18, 19, 22.) our souls enter into rest, the preparatory rest of faith, and become capable of enjoying fellowship with God. And then it is, that we come without the "fear that hath torment," into the presence of our thrice holy God. Then it is that we endure the searching glance of those eyes which are as a flame of fire, and pray to our God to "search us and try us, and see if there be any wicked way in us, that we may be led in the way everlasting." For why should we fear to approach the holy light and piercing eye of our God? Sinners indeed shall be consumed in his presence; but he is pleased to account us righteous. Our sins are in our own eyes as scarlet he tells us they are white as snow. They are as crimson; he pronounces them to be as wool. (Isaiah i. 18.) And shall we venture to dispute his word? Shall we not rather say, Let God be true, and every man a liar?" Shall we not rather believe that our iniquities are blotted out, as he declares; and also, that they are covered with the garment provided by himself? The white raiment that he has put upon us, is the righteousness of saints; (Rev. xix. 7, 8.) but it is far more than this. It is "the righteousness of God," which is made ours by faith. This attire is such that earth only affords imperfect emblems of its purity and brightness. But encircled with these garments of salvation, with these robes of our Immanuel's righteousness, we venture into the august presence of our God, no longer afraid lest the shame of our nakedness should appear. (Rev. iii. 18.)

In the text under consideration, the apostle only says "the blood of Jesus Christ his Son cleanses us from all sin," but we know from other parts of scripture,

that when iniquity is forgiven, and sin covered, righteousness is imputed, (Psalm xxxii. 1, 2. Rom. iv. 6—8.) and we do not therefore err in extending the signification of the apostle's words, and the blessing conveyed in them. The same garment that hides our sin from the eye of God, presents to him the perfect righteousness of his well-beloved Son. The first Adam, who is of the earth, earthy, being clothed upon with the Lord from heaven, this corruptible" doth even now put on incorruption," and "this mortal immortality." (1 Cor. xv. 53.)

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8. If we say that we have no sin, we deceive ourselves, and the truth is not in us.

The apostle now breaks off from the consideration of the believer's happy state of privilege, to advert to the case of those, who whilst they make profession of a true faith, are altogether in the dark, as to the nature of that sin which still remains in the regenerate. Such persons are not conscious of any need of the continual operation of the cleansing efficacy of the blood of Jesus. They suppose that being delivered from the guilt of past offences, and justified, by what they imagine to be faith, the fountain opened for sin and for uncleanness has already performed its office; and that now, it remains for them to do their part, by so fulfilling the law, as not to contract fresh guilt. They are perfecting holiness, as they think, in the fear of God, so that actual sin is not committed by them. Consequently, they do not perceive the necessity on their own part, of being continually washed anew in the blood of Christ.

Now, according to our apostle, such persons say virtually, that they have no sin, although it may be,

they do not expressly declare the same with their lips. And what does he affirm concerning such ignorant opposers of the truth of God's word? "They deceive themselves, and the truth is not in them." Others, except it be the grossly ignorant, they cannot deceive; but they impose upon themselves. The truly enlightened will not give credit to any pretensions to a sanctity which is unscriptural. They possess the charity "which hopeth all things, and believeth all things," but at the same time, they possess faith which brings all to the test of God's word, and there they learn, that there is no true righteousness save by imputation; that at all times we stand " accepted in the beloved;" and at no conceivable moment in ourselves, so as not to require an interest in "the blood of the everlasting covenant." It is indeed surprising that any should be able to practise such gross self-deception, as to imagine themselves without sin, when the whole tenour of scripture is against them. Every page of holy writ appears to refute their error. If not convicted by their own hearts, the perusal of the scripture must needs condemn them, were it not for the cause assigned by the apostle; the truth is not in them." "The sword of the Spirit, which is the word of God," has not performed its work upon these ignorant professors. They have not found it "quick and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints, and marrow, and that it is a discerner of the thoughts and intents of the heart." "The thought of foolishness is sin." But who amongst the most holy of the saints, does not continually lament more of evil in himself than the mere thought of sin. Our thoughts condemn us, but our words and works condemn us also. Our transgressions

are more in number than the hairs of our head. For sin mingles in all we do. Even in the thoughts, and words, and works suggested by God's grace, and performed by the operation of his Spirit, we intermingle our own sin. And to say nothing of our wilful faults, which are so many and so grievous, how often do we err through ignorance! We sin unconsciously. But the circumstance of our ignorance does not wipe away our guilt. Far from it. An atonement is still necessary (Lev. iv. 2. and v. 15; Numb. xv. 22.) And in vain shall we attempt to discriminate as some pretend to do, between a temptation to commit sin, and the actual compliance with the temptation. The fact of our being tempted to transgress, convicts us of iniquity. For how are we tempted except there be in the heart an inbred lust exciting us to evil? By God's grace assisting and preventing us, the actual transgression is perhaps avoided. But what then? "the thought of foolishness is sin." Of God alone it is affirmed, that "he cannot be tempted with evil." And the reason why he cannot, is, because he is perfectly and immutably righteous. But all agree that man is susceptible of temptation to sin, after he is renewed by grace. He can be tempted with evil. And the scripture is explicit in defining the nature of sinful temptation. Every man is tempted, when he is drawn away of his own lust and enticed (James i. 14.) And although by the power of grace the enticement is resisted and overcome, the fact of its conception in the heart proves the existence of sin there; of sin, which needs to be cleansed by the blood of Jesus, of sin, the same in kind, though not in degree, with all the more flagrant manifestations of the hateful principle.

9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

The false experience described in the last verse, is now contrasted by our apostle, with the genuine experience of the saints. And of these, it is universally true, that they are convinced of sin. They also know that the confession of their sin is proper and necessary. So far from pretending that they are without sin, they make a frank and open confession of the same, both to God and man. To God always, at all times, and upon all occasions. To man also, unequivocally as far as the fact of the existence of sin is in question; but with reserve, as to its particular manifestations. The apostle seems to oppose this confession of sin, to the denial of its existence in the preceding verse. And as he affirms, that the sin of believers is remitted upon confession, we must infer, that the inverse of this is also true, and that sin is not remitted except it be confessed. The case then of those who suppose themselves to be without sin is deplorable, for their fancied immunity makes confession unnecessary, and without confession of sin there is no remission. Such persons must therefore bear the

weight of their own iniquity.

"He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." This is a most encouraging declaration for those who groan under a sense of their manifold sins, and remaining imperfections. Not only will God forgive sin upon confession, but he is pledged to do it by the perfections of his naHis faithfulness is on our side, and his justice too. Here is comfort indeed for imperfect penitent believers. Not only does the mercy of God incline him

ture.