ter with reference to certain actual delusions in this matter. Those who maintain that sin is an accident and not a principle, a transient phenomenon which leaves no abiding issues, are met with “if we say that we have no sin (duapriav ov« &youev), we lead ourselves astray and the truth is not in us.” Those who deny that, personally, they have sinned, are met with “if we say that we have not sinned (ody sjuaprixapev), we make of Tim a liar, and His word is not in us.” So that, I repeat, the test here contemplated is a test of relation and not of specific act. As Westcott truthfully says: “As long as the relationship with God is real” (if a man is truly born of God) “sinful acts are but accidents. They do not touch the essence of the man’s being.” (Compare also Westcott on 1 John v.16.) Conse- quently, when our heart condemns us of sin, and we appear before God, our assurance or quieting of heart comes through God’s throwing us back upon this relation to Him, and its ac- companying proof, love for the brethren. God teaches the heart to meet its self-accusation with the fact and evidence of sonship. Hereby we shall assure our heart before Him.
It is noteworthy how John exalts and emphasizes the suffic- iency and decisiveness of this test. ‘‘He that abideth in love abideth in God, and God in him.” ‘“ We know that we have passed from death unto life because we love the brethren.” And in the fourth chapter he is even more emphatic; assert- ing (ver. 12) that love to the brethren is the only possible proof of love to God; for “God hath no man ever beheld. If we love one another, God abideth in us, and His love is per- fected in us.”
So, then, the man takes his justly accusing heart before Him, and God says, “It is true, you have sinned. But you are my child, proven to be such by your love. Shall not I, your Father, forgive your sin? Do you fear to bring it tome? ‘If any man sin, he hath an advocate with me, Jesus Christ the right- eous, and He is the propitiation for his sins.’ If you confess your sin, I am faithful and just to forgive you your sin and to cleanse you from all unrighteousness.”
If he goes under the accusation of imperfect love, he is met with the assurance that his relation to God is not determined
Vou. II.—25