Nor is the exemplification of this principle confined merely to Old-Testament times. By no means. Look at the case of Barnabas. He gave utterance to the seemingly amiable desire to have the company of his nephew Mark, and, from that moment, he loses his honorable place in the records of the Holy Ghost. He is never heard of afterward, and his place was supplied with a more wholly devoted heart.[15] Hence God's moral government is a most momentous truth. It is such, that as surely as one does wrong, he will reap the fruit of it, no matter who he is--believer or unbeliever, saint or sinner. Grace may forgive the sin, and will, where it is confessed and judged; but inasmuch as the principles of God's moral government have been interfered with, the offender must be made to feel his mistake. He has missed a step of the wheel, and he shall assuredly feel the consequences. This is a most solemn but specially wholesome truth, the action of which has been sadly clogged by false notions about grace. God never allows His grace to interfere with His moral government. He could not do so, because it would produce confusion, and "God is not the author of confusion." [15] It was nature in Barnabas that led him to wish for the company of one who "departed from them from Pamphylia, and went not with them to the work." It was amiable nature, yet it was nature, and it triumphed, for he took Mark and sailed to Cyprus, his native country, where, in the freshness of his Christian course, he had sold his property, in order to be a more unshackled follower of Him who had not where to lay His head. (See Acts iv. 36, 37.) This is no uncommon case. Many set out with a surrender of earth and nature with their respective claims. The blossom on the tree of Christian profession looks fair, and emits a fragrant perfume; but alas! it is not followed by the rich and mellow fruit of autumn. The influences of earth and nature gather around the soul, and nip its beauteous blossoms, and all ends in barrenness and disappointment. This is very sad, and is always attended with the very worst moral effect upon the testimony. It is not at all a question of ceasing to be a saved person. Barnabas was a saved person. The influences of Mark and Cyprus could not blot out his name from the Lamb's book of life, but they did most thoroughly blot out his name from the records of testimony and service here below. And was not this something to be lamented? Is there naught to be deplored or dreaded save the loss of personal salvation? Most despicable is the selfishness that can think so. For what purpose does the blessed God take so much pains and trouble in maintaining His people here? Is it that they may be saved and made meet for glory? No such thing. Saved they are already, by the accomplished redemption of Christ, and therefore meet for glory. There is no middle step between justification and glory, for "whom He justified, them He also