sea."

whose sin is covered: Blessed is the man unto whom the Lord imputeth not iniquity," Psal. ciii. 12, "As far as the east is from the west, so far hath he removed our transgressions from us." Micah vii. 19, "Thou wilt cast all their sins into the depth of the And Acts iii. 19," Repent,-and be converted, that your sins may be blotted out." From the literal language of such texts as these, were there nothing to teach us otherwise, we might be ready to suppose, that on repentance and faith in the blood of Christ, sinners were delivered from all desert, as well as from all danger, of wrath and punishment. But conscience, and reason, and the general current of scripture, all jointly testify that this cannot be the case. Nothing is more plainly contrary to reason, than that a man should cease to be faulty, when his sins are forgiven; or that the blameworthiness of one person, can be taken away by the suffering of another. Nothing is more contrary to the feelings of every true penitent, than either of these suppositions. Nor can any thing be more contrary to the express declarations of God's word; or to his evident dealings with good men. How is this consistent with the humiliation, mourning, and remorse for their sins, so often expressed by saints, both under the Old Testament and the New? How is this consistent with the many reprehensions given to good men, in all parts of the Bible? how is it consistent with God's threatenings to visit, and with his so often actually visiting, the transgression of his children with the rod, and their iniquity with stripes? Those who have no sin, deserve no corrections or rebukes; and have no occasion for godly sorrow, or self-reproach.

The forgiveness of sins, by whatever strong figurative terms it is sometimes expressed, can really intend no more than the remission of their eternal punishment. The atonement of Christ, though infinite, only delivers believers from the wrath to come. The justification of christians, however full, doth

not imply that, even by imputation, they are so righteous as to have no sin, justly imputable to them. Repenting sinners, believing sinners, pardoned and justified sinners, are sinners still. They have as much reason as ever, and more reason than ever, to remember, and be confounded, and never open their mouths any more, because of their shame, when God is thus pacified toward them after all that they have done. For any on this ground, to imagine that they cease to have any blameworthiness, is certainly a very great self-deception.

And it may be observed, that to guard against an idea that believers become free from ill-desert, by their interest in the atonement of Christ, appears to be the particular design of our text. For the apostle having said, "The blood of Jesus Christ cleanseth us from all sin," he immediately adds, "If we say that we have no sin, we deceive ourselves."

It remains to be considered, how we are to understand that the truth is not in us, if we say this.

I suppose the meaning is, not merely that in our thinking thus there is no truth; but that we have not in us the truth of religion. This, however, must be understood with some qualification. I do not apprehend that a man's implicitly saying he has no sin, is any certain evidence of his having no grace. Men may hold opinions which imply that no man has any sin, and yet be as sensible of their own sins as if they held no such inconsistent opinions. Or men may have such wrong ideas of certain gospel doctrines as imply, by way of necessary consequence, that believers in Christ are free from all blameworthiness; and yet blame themselves, for all their transgressions and moral imperfections, as much as others do who have no such erroneous apprehensions. Nor do I think but that good men may say explicitly, that they have no sin, through inadvertence. In the heat and hurry

of dispute, a man may be driven to admit the consequence of what he maintains, when nothing is further from his settled inward sentiments. I suppose it is only when a man says this in his heart, or when he seriously belives it, that his saying he has no sin, is an evidence of his having no holiness. And thus understood, this 'ast assertion in our text, appears not incredible, or unnaritable.

Certainly one who has always thought he had no sin, cannot be a true christian; because such an one cannot have had either repentance toward God, or faith toward our Lord Jesus Christ.

And if any seriously believe that they have now no sin, on whatever grounds such an imagination may be built, it is not unreasonable to suppose they can have no grace.

If a person thinks that he is sanctified wholly, or has already attained to sinless perfection, have we not reason to suspect, and even to conclude, that he knoweth nothing of religion, as he ought to know? When Isaiah saw the Lord sitting on a throne high and lifted up, and the seraphims covering their faces; while they cried, "Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory;" he says, "Then said I, Woe is me! for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips." When the Lord answered Job out of the whirlwind; that holy man could only say in reply, "I have heard of thee by the hearing of the ear; but now mine eye seeth thee Wherefore I abhor myself, and repent in dust and ashes." And he had said long before, while maintaining his integrity; "If I justify myself, mine own mouth shall condemn me: if I say I am perfect, it shall also prove me perverse." From such confessions of the best of men, and from many other things in the holy scriptures, it may well be concluded, that those who imagine they have attained to perfection in holiness, are only alive without the law, like Paul while a pharisee.

But if persons think they have no sin, because they are under a new law, which allows of some sin, certainly neither the truth of scripture, nor common sense, can be in them.

And must it not be evident, also, that, if any really suppose all desert of punishment or blame is taken away from them by the atoning blood of Christ, or by the pardoning mercy of God, they are not true christians. Good men go mourning all their days because of the iniquities of their youth, and under a humbling sense of their remaining imperfections. But this, surely, is inconsistent with their feeling as if, by reason of the imputed righteousness of Christ, or from any other cause, no sin were now justly imputable to them.

On the application of this subject, only a few thoughts will be suggested.

1. Hence learn not to place much dependance on the high professions any make, or the great opinion they appear to have, of their own goodness. Such professions and apprehensions, are generally an evidence of insincerity, or self-deception, rather than of eminent real piety. Our Saviour says, "Whosoever exalteth himself shall be abased." And again, "He that speaketh of himself, seeketh his own glory." Yet, in this way, many have acquired, and still acquire, great popularity. "Of this sort are they which creep into houses, and lead captive silly women," and silly men. "While they speak great swelling words of vanity," relating their own wonderful experiences, and proclaiming their own fervent godliness, and ardent benevolence, "they allure" many; thus "beguiling unstable souls." To the stupid admirers of such, may be applied the admcnition of the psalmist; "Understand, ye brutish among the people; and, ye fools, when will ye

wise?"

be

2. Hence let all sinners, who are convinced that they have no cloak for their sins, be exhorted to flee for refuge, and lay hold upon the hope set before us in the gospel. God hath made ample provision for the vilest transgressors, that they may be washed, that they may be sanctified, that they may be justified; that they may be delivered from the wrath to come, and may have everlasting life. Repent, then, and be converted; so iniquity shall not be your ruin; believe on the Lord Jesus Christ, and you shall be saved.

3. Since believers cannot expect to be made perfect in holiness till their death, and shall then be wholly sanctified, let them hence be excited to contemplate that solemn period, with joyful anticipation. Well may every assured believer, adopt the words of David, addressed to our Father in heaven; "As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness."