solute obedience at all costs, was perfected where He stood as sin before God. All that God is was glorified here, and here only. His majesty ;—it became Him to maintain His glory in the moral universe, and thus in bringing many sons to glory, that He should make the Captain of our salvation perfect through suffering. His truth was made good; perfect, righteous judgment against sin, yet perfect love to the sinner. Had God cut off man for sin, there was no love; had He simply forgiven and passed over all sins, there would have been no righteousness. People might have sinned on without its being any matter. There would have been no moral government. Man must have stayed away from God, and misery and allowed sin have had their fling; or he must have been admitted into God's presence in sin, and sin been allowed there; man incapable withal of enjoying God, and, as sensible of good and evil, more miserable than ever. But in the cross perfect righteousness against sin is displayed and exercised, and infinite love to the sinner. God is glorified in His nature, and salvation to the vilest, and access to God, according to the holiness of that nature, provided for and made good, and this in the knowledge, in the conscious object of it, of the love that had brought it there; a perfect and cleansing work in which that love was known. This, while the sins were put away, could only be by the cross: God revealed in love, God holy and righteous against sin, while the sins of the sinner were put away, his conscience purged, and, by grace, his heart renewed, in the knowledge of a love beyond all his thoughts; himself reconciled to God, and God glorified in all that He is, as He could not else be; perfect access to God in the holiest, where that blood, the testimony to all this, has been presented to God, and the sins gone for ever, according to God's righteousness; while the sinner has the consciousness of being accepted according to the value of that sacrifice, in which God has been perfectly glorified, so that the glory of God and the sinner's presence there were identified. Angels would learn, and principalities and powers, what they could learn nowhere else. 66 (To be continued, if God permit.) 9༧<0- GRACE AND HOLINESS. (A REPLY TO A CORRESPONDENT.) "C.," LONDON. Thank God we are under grace. But does this blessed fact weaken, in any way, the truth that "Holiness becometh God's house for ever"? Has it ceased to be true, that "God is greatly to be feared in the assembly of his saints; and to be had in reverence of all those who are about him"? Is the standard of holiness lower for the church of God now, than it was for Israel of old? Has it ceased to be true that our God is a consuming fire?" It does not say, "God out of Christ;" but "our God." What do we know of God out of Christ? Is evil to be tolerated because " we are not under law, but under grace"? Why were many of the Corinthians weak and sickly? Why did many of them die? Why were Ananias and Sapphira struck dead in a moment? Did that solemn judgment touch the truth that the church was under grace? Assuredly not. But neither did grace hinder the action of judgment. God can no more tolerate evil in His assembly now, than He could in the days of Achan. You say, "We must not draw comparisons between God's dealings with His earthly people, and His dealings with His church." What mean the following words, in 1 Corinthians x.? "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptised unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them; and that Rock was Christ. But with many of them God was not pleased; for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come." Is not this drawing a comparison between God's dealings with His earthly people and His church now? Yes, verily; and well will it be for us all to ponder and be admonished by the comparison. It would be sad indeed if we were to draw a plea from the pure and precious grace in which we stand for lowering the standard of holiness. We are called to purge out the old leaven, on the blessed ground that "Christ our passover is sacrificed for us.” Is not this "drawing a comparison"? The assembly at Corinth was commanded-woe be unto them if they had refused-to put away from among them the wicked person, to deliver him to Satan for the destruction of the flesh. True, they were not called to stone him, or to burn him; and here we have a contrast rather than a comparison. But they had to put him out from among them, if they would have the divine presence in their midst. "Thy testimonies are very sure; holiness becometh thy house, O Lord, FOR EVER." Can you not praise Him for the holiness as well as the grace? Can you not, as the standard of holiness rises before you, add your doxology, "Blessed be his name for ever and ever! Amen, and amen"? We trust you can. We are disposed to think that your remarks are the fruit of that one-sidedness to which we are all so prone, and which must ever prove a sad hindrance to our progress in the knowledge of divine truth. We must never forget that, while we stand in grace, we are to walk in holiness; and, as regards the assembly, if we refuse to judge bad doctrine and bad morals, we are not on the ground of the assembly of God at all. People say we must not judge; God says we must. "Do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person." If the assembly at Corinth had refused to judge that wicked person, it would have forfeited all title to be regarded as the assembly of God; and all who feared the Lord would have had to leave it. It is a very solemn matter indeed to take the ground of the assembly of God. All who do so have to bear in mind that it is not at all a question of whom we can receive, or what we can tolerate, but what is worthy of God? We hear a great deal now-adays about the "broad" and the "narrow;" we have just to be as broad and as narrow as the word of God. 275 SATISFIED. NOTHING, Saviour, we believe it; In Thy presence we shall have Every longing satiated, Satisfied for evermore. Asking nothing; simply reading Jesus, Lord, our hearts adore Thee, And by faith behold that day, When, in all Thy future glory To the world thou wilt display, How unmingled is the pleasure Which Thyself and chosen treasure Know without decrease or measure, Satisfied for evermore. |