It is of the utmost importance that we accurately distinguish between sin _in the flesh_, and sin _on the conscience_. If we confound these two, our souls must necessarily be unhinged, and our worship marred. An attentive consideration of 1 John i. 8-10. will throw much light upon this subject, the understanding of which is so essential.
There is no one who will be so conscious of indwelling sin, as the man who walks in the light. "If we say that we have _no sin_, we deceive ourselves, and the truth is not in us." In the verse immediately preceding, we read, "the blood of Jesus Christ His Son cleanseth us from _all sin_." Here the distinction between sin _in_ us, and sin _on_ us, is fully brought out and established. To say that there is sin on the believer, in the presence of God, is to call in question the purging efficacy of the blood of Jesus, and to deny the truth of the divine record. If the blood of Jesus can perfectly purge, then the believer's conscience is perfectly purged. The word of God thus puts the matter; and we must ever remember that it is from God Himself we are to learn what the true condition of the believer is, in His sight. We are more disposed to be occupied in telling God what we are in ourselves, than to allow Him to tell us what we are in Christ. In other words, we are more taken up with our own self-consciousness, than with God's revelation of Himself. God speaks to us on the ground of what He is in Himself, and of what He has accomplished in Christ. Such is the nature and character of His revelation, of which faith takes hold, and thus fills the soul with perfect peace. God's revelation is one thing; my consciousness is quite another.
But the same word which tells us we have no sin _on_ us, tells us, with equal force and clearness, that we have sin _in_ us. "If we say we have no sin, we deceive ourselves, and the truth is not in us." Every one who has "truth" in him, will know that he has "_sin_" in him, likewise; for truth reveals everything as it is. What, then, are we to do? It is our privilege so to walk in the power of the new nature (that is, the Holy Ghost), that the "_sin_" which dwells in us may not manifest itself in the form of "_sins_." The Christian's position is one of victory and liberty. He is not only delivered from the guilt of sin, but also from sin as a ruling principle in his life. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin ... let not sin therefore _reign_ in your mortal body, that ye should _obey_ it in the lusts thereof.... For sin shall not have dominion over you; for ye are not under the law, but under grace." (Rom. vi. 6-14.) Sin is there in all its native vileness, but the believer is _dead_ to it. How? He died in Christ. By nature he was dead _in_ sin. By grace he is dead _to_ it. What claim can anything or any one have upon a dead man? None whatever. Christ "died unto sin once," and the believer died in Him. "Now if we be dead with Christ, we believe that we shall also live with Him; knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over Him. For in that He died, He died unto sin once; but in that He liveth, He liveth unto God." What is the result of this, in reference to believers? "_Likewise_ reckon ye also yourselves to be _dead indeed unto sin_, but alive unto God through Jesus Christ our Lord." Such is the believer's unalterable position before God, so that it is his holy privilege to enjoy freedom from sin as a _ruler_ over him, though it be a _dweller_ in him.
But then, "if any man sin," what is to be done? The inspired apostle furnishes a full and most blessed answer: "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John i. 9.) Confession is the mode in which the conscience is to be kept free. The apostle does not say, "If we pray for pardon, He is gracious and merciful to forgive us." No doubt, it is ever happy for a child to breathe the sense of need into his father's ear--to tell him of feebleness, to confess folly, infirmity, and failure. All this is most true; and, moreover, it is equally true that our Father is most gracious and merciful to meet His children in all their weakness and ignorance; but, while all this is true, the Holy Ghost declares, by the apostle, that "if we _confess_," God is "_faithful_ and _just_ to forgive." Confession therefore is the divine mode. A Christian, having erred in thought, word, or deed, might pray for pardon for days and months together, and not have any assurance, from 1 John i. 9, that he was forgiven; whereas, the moment he truly confesses his sin before God, it is a simple matter of faith to know that he is perfectly forgiven, and perfectly cleansed.