Sin is formless, vague, impalpable. But our own individual transgressions can be fixed and defined; bringing ourselves to the test of the Law, we can say particularly, "This practice of mine is condemned, this habit of mine is sinful, this point of my character is evil, this reticence, this indolence, this reluctance, in confessing Christ and in serving His cause, is all wrong;" and then we can definitely turn our back on the practice or the habit, we can distinctly get rid of the blot in our character, we can fly this guilty silence, rouse ourselves from our selfish indolence. "We live to grow less like what we have been;" and it is this act of the will, this resolute purpose, this loathing what once you loved, and turning towards that which once you ignored,--it is, in a word, the twin process of repentance and conversion, that constitutes the second act in this "covering" of sin. Not, of course, that in a moment the tyranny of old habits can be broken, or the virtue of new activities acquired; but "the forsaking" and "the departing from" are instantaneous exertions of the will. Zaccheus, directly the Lord speaks to him, stands forth, and breaks with his sins, renounces his extortions, resolving to make amends for the past, and enters on a new line of conduct, promising to give the half of his goods to the poor. That is the essential seal of every true confession: "Whoso confesseth and forsaketh" his transgressions. _Thirdly._ This has led us to see that the confession of sins and the conversion from them must issue in a positive practice of mercy and truth, in order to make the process of which we are speaking complete: "By mercy and truth iniquity is atoned for."