We appeal solemnly to the consciences of our readers as to these things. The present is a deeply solemn time for Christians. There is a demand for earnest, deep-toned devotedness to Christ, but this cannot possibly exist where the common claims of practical righteousness are neglected. We must ever remember that the self-same grace which effectually delivers the soul from legality is the only safeguard against all levity. We have done very little for a man, if anything at all, if we bring him out of a legal state into a light, easy-going, careless, unconscientious condition of heart. And yet we have frequently marked the history of souls, and noticed this sad fact respecting them, that when they were delivered out of darkness and bondage they became far less tender and sensitive. The flesh is ever ready to turn the grace of God into lasciviousness, and therefore it must be subdued.
It needs that the power of the Cross be applied to all that is of the flesh. We want to mingle the "bitter herbs" with our paschal feast. In other words, we want those deep spiritual exercises which result from positive entrance into the power of the sufferings of Christ. We need to meditate more profoundly upon the death of Christ—His death as a victim under the hand of God, His death as a martyr under the hand of man.
This, beloved reader, is at once the cure for legality and levity. The Cross, in its double aspect, delivers from both. Christ "gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father" (Gal. i. 4). By the Cross the believer is as completely delivered from this present evil world as he is forgiven his sins. He is not saved in order that he may enjoy the world, but that he may get done with it entirely. We know few things more dangerous for the soul than the combination of evangelical truth with worldliness, ease and self-indulgence—the adoption of a certain phraseology of truth where the conscience is not in the presence of God—a merely intellectual apprehension of standing without any earnest dealing with the practical state—clearness in doctrine as to title, without any conscientious reference to the moral condition.
We trust our reader will suffer the word of exhortation. We should deem ourselves deficient in faithfulness were we to withhold it. True, it is not an agreeable task to call attention to practical evils—to urge the solemn duty of self-judgment—to press upon the conscience the claims of practical godliness. It were far more grateful to the heart to unfold abstract truth, to dwell upon free grace and what it has done for us, to expatiate upon the moral glories of the inspired volume, in a word, to dwell upon the privileges which are ours in Christ. But there are times when the true, practical condition of things among Christians weighs heavily upon the heart and rouses the soul to make an urgent appeal to conscience in reference to matters of walk and conduct; and we believe the present to be such a time. The devil is ever busy, and on the alert. The Lord has granted much light upon His word for some years past. The gospel has been brought out with peculiar clearness and power. Thousands have been delivered from a legal state; and now the enemy is seeking to hinder the testimony by leading souls into a light, careless, carnal condition—leading them to neglect the wholesome and indispensable exercise of self-judgment. It is the deep sense of this that has suggested a word of warning on "Legality and Levity."
"For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus ii. 11-14).
The veil is rent:—our souls draw near
Unto a throne of grace;
The merits of the Lord appear,