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    Christ, having won the victory over Satan, and redeemed the church, could associate this church with Himself seated in the heavenly places, and make it the vessel for the manifestation of the power which conquered Satan, though Satan was not yet driven out. This is what the church ought to have been practically; it is what she was at the beginning. See 1 John 4:9 and 17, margin. But here also, they were, generally manifestations of that gracious power, which, by providing a remedy for those evils perceptible to the natural faculties, drew attention to that which in the power of the resurrection of Jesus (the great miracle of divine interference in human misery), provided a remedy for sin the root of the evil. I say generally, for we have examples of the judgments of the Holy Ghost within the church, as in the case of Ananias and Sapphira; and upon apostate Judaism, as in the case of Elymas the sorcerer. The special work of Peter, and of Paul, was also mutually recognized; the one being, according to the will of God, the apostle of the circumcision, the other of the uncircumcision. It is to be remarked here, that the general mission of the apostles to the nations (Matthew 28) is not even noticed in this arrangement. We do not speak here of communion with God, but of the various positions in which man may be found.

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