A clear sense of this is of unspeakable value. Unless this feature of the atonement be laid hold of, there cannot be settled peace; nor will there be any just moral sense of the extent and fullness of the work of Christ, or of the true nature of the relationship founded thereon. God knew what was needed in order that man might be in His presence without a single misgiving, and He has made ample provision for it in the cross. Fellowship between God and man were utterly impossible if sin had not been disposed of according to God's thoughts about it; for, albeit man's conscience were satisfied, the question would ever be suggesting itself, Has God been satisfied? If this question could not be answered in the affirmative, fellowship could never subsist.[12] The thought would be continually intruding itself upon the heart, that things were manifesting themselves in the details of life which divine holiness could not tolerate. True, we might be doing such things "through ignorance," but this could not alter the matter before God, inasmuch as all is known to Him. Hence, there would be continual apprehension, doubt, and misgiving. All these things are divinely met by the fact that sin has been atoned for, not according to our "ignorance," but according to God's knowledge. The assurance of this gives great rest to the heart and conscience. All God's claims have been answered by His own work. He Himself has made the provision; and therefore the more refined the believer's conscience becomes, under the combined action of the Word and Spirit of God--the more he grows in a divinely-adjusted sense of all that morally befits the sanctuary--the more keenly alive he becomes to every thing which is unsuited to the divine presence, the fuller, clearer, deeper, and more vigorous will be his apprehension of the infinite value of that Sin-offering which has not only traveled beyond the utmost bounds of human conscience, but also met, in absolute perfection, all the requirements of divine holiness. [12] I would desire it to be particularly remembered that the point before us in the text is simply atonement. The Christian reader is fully aware, I doubt not, that the possession of "the divine nature" is essential to fellowship with God. I not only need a _title_ to approach God, but a _nature_ to enjoy Him. The soul that "believes in the name of the only begotten Son of God" has both the one and the other. (See John i. 12, 13; iii. 36; v. 24; xx. 31; 1 John v. 11-13.)